A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.

A Defence of the Articles of the Protestants Religion , in aunsweare to a libell lately cast abroad , intituled

Certaine Articles , or forcible reasons , discouering the palpable absurdities , and most intricate errours of the Protestantes Religion .

Vt loquerentur calumniam & transgressionem , conceperunt et locuti sunt de corde verba mendacii . Esa. 59. 13 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basilius .

LONDON Imprinted by Iohn Wolfe , and are to bee sold in Pauls church yard by Mathew Law , 1601.

To the Right Reuerend Father in Christ , Richard , by Gods permission , Bishop of London , my very good Lo●d .

TWo venemous worms there are , which ( like snakes at the Palme roote ) doe gaster and infect the floorishing state of a setled Church , Sacrilege and Haeresie : which double mischiefe to the Church , is principally imputed to men of the Church ; ambition , basely yeelding to any compact for titular prefermentes , feeding the sacrilegious humour : factious traducing each of other for opinions different , or rather indifferent , opening a gap for the haereticall inchanter . This last , through the despite of Rome , transmitting her traiterous shauelinges to seduce good subiectes ; disgorging loathsome slaunders , to defame our Prince and State among forreners ; and principally , dispersing their infamous libels against our religion , to make it more odious to our domesticall professors , hath of late much pestered , and haunted this our Church and Realme : the inward cause is their inueterate malice , but this outrage in multiplying their blowes thus thicke and threefold ( pardon , my good Lord , if I gesse amisse ) is incensed by an opinion they haue conceyued , that there is among vs , a generall declining to Poperie , and the ruine beginning at the very groundcelles of religion , our schooles of learning ; which , God bee thancked , stande both fast and sure , against the strongest battery of the Romish faction , & if euer heretofore , cleerly voyde of all her superstitious infections : yet this hot surmise , though very vaine and false , hath , notwithstanding , receiued the flame from a wilde-fire zeale of some vniuersitie men , who pronounce euery position to be Popish , which is not within the verge of their paper booke common places ; and wanting the Towne-clarke his discretion Act. 19. 36 , to do nothing rashly , but to referre the determination to a lawfull assembly vers. 39. proclaimed that for heresy in a solemne meeting , which comming to a higher , and more mature examination , prooued to bee so farre from Popery , that it was on the contrary conuinced by the writings & verdict of the greatest authors of accompt among vs , to bee most sound doctrine and orthodoxall . By which offensiue clamour , woorse then Cham his irrision , so farre carried and sorting to so smale effect of trueth , howsoeuer without seuere and condigne punishment it escaped , yet surely , the whole state of this realme , the vniuersitie it selfe , and the particular persons thus slaunderously abused , haue receiued a wrong scarcely expiable by the diuestiture of the accusers from their places . The Realme , because report , which getteth feathers by flying , will sound it out in forreine partes , that our fountaines are infected ; the vniuersitie , in that no parent of wisedome and religion , will send his sonne to a place suspected ; the particuler men , beeing iniuried in their good name , impeached in their preferment , discouraged in their indeuours , being as readie to confront , as willing to encounter , as able to ouerthrow any Papist , as the most forward and whotspurred challengers of the opposite enraged faction ; which by your Lordship , and other of authoritie Ecclesiasticall , being not allayed and scattered , it is no marueile if the Papist take courage , & like another Antaeus thus redouble his strength to the preiudice & disgrace of this our famous Church . An instance hereof , among many other , is this smal pamphlet aunsweared by mee , so commaunded by his Grace , wherin the author taketh euery occasion to triumph in our diuisions . Which aunsweare I haue presumed to present to your Lordship , both as a testimony publike of that reuerent regard , which I euer acknowledged due from my selfe vnto you ; & principally , for that I am acquainted with that most earnest desire and care which your L. reuealed at your first inuestiture into that great dignitie , to haue the common aduersarie euery w●y answered : This if your good Lordship accept and approue , it is the accomplishment of mine endeuour ; if not , the second part ( for this is but the first ) may bee imposed vpon some other , who with more opportunitie for leysure , & sufficiencie for learning , may discharge it better . In the meane time I commend this to your L. fauour , and your Lordship to God his protection .

From his Graces house in Lambeth Ianuary . 11. 1601. William Barlow .

The fiue Articles obiected concerning knowledge and faith . 1. The Protestantes haue no faith , nor Religion . 2. The Learned Protestantes are Infidels . 3. All Protestantes ignorant of the Greeke and Latine tongues are Infidels . 4. The Protestants know not what they beleeue . 5. The Protestants haue no meane to determine controuersies , & abolish Heresies .

In the aunsweare to them , these pointes are fully handled , occasioned by his obiections .

In the first , the Returne of the Article in generall vpon the Papistes . Antiquitie of our particular Church . Inuisibilitie of the true Catholike Church . Constancie , and Diffusion

In the second , the Qualities and nature of Infidelitie . Best exposition of Scripture , Publike Priuate Authoritie of Fathers .

In the thirde , the Credite of Councels and the Church . Vse of tounges . Bibles translation .

In the Fourth , the Motiues to faith , not subiect vnto reason . True rule of faith . Authoritie , of the Apostles Creede . Dignitie Vse and Substance Fiue Articles of the Creed examined . 1. Catholike Church therein the Definition & Description of the true Church . 2. Communion of Saints , wherein of the Nomber of Sacramentes . Presence in the Eucharist Inuocation of Saintes . Prayer for the dead , and Purgatorie . 3. Remission of sinnes , wherein of Baptisme . Pennance . Iustification by not imputing . 4. The Deitie of Christ . 5. Descent into Hell .

In the fifth , The fittest arbiter and iudge in decision of controuersies . The differences betweene Protestantes and Puritans . An aunsweare to an odde extrauagant syllogisme about the Certaintie of Saluation .

Et me prodes , nec tibi proder is , nisi perlegas . Hieronym .

To reade as the booke opens casually , not from the beginning orderly , is to betray my paines , and thy profite .

The greater faults escaped thus to be corrected .

Blunderus . lege Bunderus , pag. 20. marg. In quos read In quo . pa. 32. lin , 8. maiestl● , for maiestie , pa. 36. lin. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pa. 52. lin , 9. 11 , Cor , for 1. Cor. pa. 53. marg. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pa. 63. lin , 2. abundance , lege abundare . pa. 64. lin. v●t . pag. 67. marg. Durius for Duraeus . mendatium for mendacium . pa. 70. lin. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pag. 71. lin , 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lege 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pa. 72. li. 14. Ephes. 42. lege Epistol , 42. pa. 73 , marg. ius bt. foris bu● . pag. 75. li. 1. guilt . for gilt . pa. 76. li. 10. Art. 4. for Art. 5. ibid. marg. implicit , è either , for implicitè , either . pa. 100. li. 13. speciallyo , for specially , one . pa. 102. li. 24. mattere for matters . pa. 105 , li , 6 , any , good for any good , pa. 133. li. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pa. 144. lin. 6. which concealed , reade which was concealed . pa. 144 , li , 6. we , with . reade we , who with , pa. 147 , li. 20. erufflations , exufssations , pa. 148 , lin , 2. implay , for imply . pag. 165. lin. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pa. 178. lin. vlt. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . pa. 181. liu. 21. Pelus . ep. 30. reade ep. 299. ibid. Marg. ad Patres , lege ad fratres . p. 182. marg. their for there . p. 184. lin. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 183 li. 3. 1 ▪ Tim. 3. for 2. Tim. 3. ibid. marg. high iudge , for higher , pa. 190. li. 11. thwey are no , read they are now . pag. 195. l ▪ 4. diuision of . for decision of p. 214. li. 22.

A Preface to the Reader , with an aunsweare of the Letter written to his frend .

IT may passe for a diuine Oracle , rather then an humane sentence , which Publius hath , a a Publius Mim . Veritatem nimiûm altercando amitti , that opposition by argument , hath not onely much weakened , but vtterly abandoned the trueth , both for substance of doctrine ( selfe b b Gregor. Mag. loue on both partes taking scorne to yeeld , and so causeth an opinión at first but probably controuertible , to bee in the end as an axiom mainely defensible ) and also in the manner of dispute , the opposite argumentes of our moderne aduersaries being not contradictions doctrinall , but personall maledictions : c c Can. lib. ● as one of their owne well noteth , hauing no care to discharge a good conscience , without preiudice , to enquire the rectifying of their errours , wherewith they haue bene deluded , but to disgorge their virulent stomackes against the Church and profession , wherewith they are discontented : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith d d Thucyd. lib. 1. Thucydides , the present state , be it neuer so excellent , hath his malecontents . Examples hereof none more pregnant then the Romish Clergy ; and in that rabble none more pestilent , then our home-borne fugitiues ; and of these the most aspish and poysonfull , those two Runnagates with three names , Rossaeus , Rainoldes , and Gifford : who ( as if with the e e Plutar. Auth. Ophigenes and Psylli , they had bene fed and fostered with no aliment but poyson , ) haue breathed foorth , their in-bred malice against the heauens , and infected the aire and earth , with their pestiferous libels , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Epimenides once said , the very Alters and scenes of reproachfull blasphemies , against the religion we professe , euen the sincere doctrine of our Sauiour Christ . As if the purport of their writinges were , as g g 〈◊〉 . Ierome speaketh , Non quomodo saluentur , sed quomodo superent , not the issue of Saluation , but the pursuite of conquest , by what meanes soeuer ; h h Hom●r . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whether the extreamest tyranny , or the most spitefull suggestions , fastening vppon vs , what malice could forge , or impudency out-face . Yet th●se writ in Latine , & so the learned alone , if wauering , might be peruerted ; if resolute , were assaulted : but of late , a vernaculer pen-man , an Abyssian Locust ; to verify the Prouerbe in i i Epiphan. lib 1 & Tertullian . Epiphanius , Aspis a vipera venenum mutuatur , hauing translated them into English , abbreuiated into a portible libell , dedicated vnto a namelesse gentleman , capitulated into Articles , sorted into two heades , hath scattered them abroad in our vulgar tongue , that so the meanest idiote , carrying fire in his bosome , and poison in his hand , might hardly escape without daunger or infection . And requesteth his frend , pag. ● . Epist. That if an aunsweare be attempted , by any itching spirite , ( a fit correspondence , to such a scuruy libeller ) to intreate him to performe it briefly , orderly , and seriously . First , for the aunsweare , were it not enioyned me , by him , who by his authority in the Church , and for some fauours extended , doth commaund me , it had bene none for me , because , if I were woorthy to be heard , the whole frame of the Articles being , k k Theodor . to speake with Theodoret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the perturbation of an ignorant and a distempered Apostata , neither the pamphlet shold haue bene so straightly suppressed , Nam perfidiam exposuisse superasse fuis●et , as l l Hieron . Ierome saith , the very front of the articles bringing with it the brand of manifest confutation : nor any Apology should be shaped , holding that rule of m m Contr. Ap. lib 1. Ioseph for proper and sound , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ci●et orat . pro Cael. silence is the fittest aunsweare for importunate and profuse lyars . Their impudency gayning them this Priuiledge , saith Basil , and Tullie , not at all to be aunsweared , because as a man cannot fasten n n B●sil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . any maine stroke and visible vpon soft and yeelding bodies , in that they haue no repercuss on : so is it bootelesse , and well neere impossible , to confute the manifest madnesse of shamelesse heretikes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with any forcible reioy●der , because they want modesty : & therefore as the o o Aristot. Philosopher would not haue them vouchsafed disputation , who deny principles ; no more were this masked Iesuite to be deigned an aunsweare , his articles being nought els but abhominable , and Lucianlike contumeltes . For the breuitie which he requesteth , it may soone be graunted , and no other aunsweare made , but either that which both a a Zach , 3. 2 Christ and the b b ●ud . ver 9 Archangell gaue vnto Sathan , The Lord rebuke thee : or that of c c Senec● Cato to Lentulus , dicam falli●os quite negant os habere , I will say they are much deceiued , that deny thee to haue a mouth and a soule one too : or that of the d d Plut. lye . Spartans , to the Theban Orator , his tedious and bold speech , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if , that is , if he thinke as he writes , his ignorance is desperate , if otherwise ▪ his conscience is feared . Yet the iudic●o●s Reader will consider , that as a e e Plut mor. wound though geuen in a trice with a thrust , cannot so soone be cured : f f A pul . Apolog. so a slaunder by an ill tongue may be quickely fastened , not so briefly aunsweared , g g Act. 24. Tertullus had soone termed S. Paul a Sectary , a seditious , & a pestilent fellow , but the Apostle his Apology in clering him selfe , could not be so succinct : notwithstanding assure thy selfe good Reader , that as much as I can , I will auoid al prolixitie & perplexitie , being naturally an enemy to tedious and ambagious superfluitie . As for the order it shall be that of the h h Terent. Poet I prae , sequar : the very method ( such as it is ) which himselfe hath vsed ; that as face in the water aunsweareth to face , according to i i Pro. 27. 19 Salomon ; so euery Article shall receiue his seuerall aunsweare : which , being twelue in all , he referreth to * * pag 3. Epistol. two heades , wit and will , faith and good life , vt vno rotatu gladii percutiat vtrumque , k k Hieron . saith Ierom of such another : because , quoth this Articler heresy , inueigleth the one with errour , and seduceth the other with inordinate affections . If we list to be curious with him , their owne diuines seeme to say otherwise , videlicet , l l Tho. Aq. 22. q. 11. that a prinate conceite of the wit , differing from others , and pertinacy of the will , defending the difference ( both the sprouts of selfe loue ) hatcheth and causeth heresy : so that heresy is rather conceiued by the wit , then the wit deceiued by heresy . And for good life , how heresies can be referred to manners , except improperly , no diuine sheweth : for albeit the m m Gal. 5. 19 Apostle numbreth among the workes of the flesh , Sectes and Heresies ; yet neither the word Flesh is in that place to be taken for the sensuall & brutish part of man , but for the intellectuall corrupted : neither were it so , is it a worke of the flesh n n Tho. ●bi sup. & Alf. de cast . l. 1 in respect of the obiect , but of the cause , so farre forth as the will propoundes finem indebitum an vndue and vnlawfull ende , which rising from the depra●ation of the flesh , either pride to be singular ; or desire either to be magnified , or to be enriched , or to haue the lusts satisfied , o o Theoph. ad Rom 13 breedeth an heresy , rather then is seduced by it : For carnall men giuen ouer to their sensuality , betake themselues to some heresy in opinion , thereby to support , or to shelter their lustes : as the p p Aug. Epiph. Fathers do shew in the Cerinthians , Adamites and Aërians , and experience fresh and frequent , that the dissolutest liuers among vs , whome our Church and State doth vomite out for their loosenesse , therefore fly to Rome , beeing a place exempt , and priuiledged with immunities for filthy wickednesse : and that Royall exchaunge of Indulgences , by which euery sinne though neuer so horrible , for money may be pardoned , or tollerated , hath allured more customers to Popery , then either the pageant of their Masse , though daily acted , or the preaching of their Friers , though perswading mightily , or their Iesuites bookes , though scattered daungerously , yet vppon these premises he inferreth a bolde and peremptory conclusion . * * pag. 3. Epistol. I say then that no excellent good wit , linked with a religious conscience , can either accept , or affect the Protestants new coyned Gospell . Of the new coyne , anone , when we come to the triall of the min●e . Belike then as the Poet said , q q Martial . Ep●g . Nobis non licet esse tam disertis , qui musas colimus s●u●riores , all our English professors are but blockes to Papistes , and r r De sig. Eccles. Bozius saith so plainely : but as Zopyrus , who tooke vppon him s s Plat. 〈◊〉 . to be a very skilfull Physiognomer , pronouncing of Socrates , whome Apolloes oracle had adiuged the wisest man , to be but a ●ullard and heauy witted , was laught at by the company present , but èspecially by Alcybiades : so beside many others , t t A●len , Apolog. Cardinall Allen , one of as sharpe insight as this Pamphleter , hath long since exibilated this rash illation ; whose opinion is , with griefe , that the finest wittes are ours , for which he yeeldes this reason , because the more pregnant and sharpe wittes , not enduring to dig and del●e in those quarries of the schoolemen , nor to plod at those intricate points , which are the rudiments of Popery , adhere to vs , and imbrace our profession , the principles and institutes of religion with vs , being more obuious and easy . As for excellency of witte , it is true which S. Austen saith , that u u de ciuit . lib 4. Ingeniosum nasci foelicitatis est , it is a singular blessing to be so indowed by nature ; because in the opinion of the * * Tull. Tus. quaest . Orator , men of slow wittes haue seldome aspired to any great reach , or illustrious vertue . Notwithstanding , a a Plut , Co●ol . pregnant natures , are like lustie groundes , these manured by industry , prooue soundly fertile ; but neglected and vntilled , tarish and weedy : so those illumined by grace , prooue Theologically iudicious , but left in their naturall faculties , the more sharpe the more daungerous ; as b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil elegantly speaketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the acutest calculators of Atheisme and impiety , the most subiect and open to any heresy . And therfore our Sauiour Christ appropriateth diuine knowledge , and sound iudgement in matters of faith , not to naturall apprehension , but to c c Math. 11. 25. diuine inspiration . But were not the comparison of wittes odious in it selfe , and in the d d Tull. ora● . Heathens opinion ouer burdensome to the Reader , and among diuines ridiculous and vnfit ( and yet , Martial . Qui velit ingenio cedere ra●us erit ) if we should take Sophocles his course , who being accused for a delir●ous and weake-braind e e Tull. de Se●ect . man , pronounced that excellent Tragedy , intituled Oedipus Colonaeus of his owne making , and asked if that might be accompted the worke of a broken witte , or dotard ; and so make a suru●ew of our mens writings , I doubt not but in the most rigorous censure of any indifferent iudge , they would , both for sharpe inuention , sound iudgement , sincere interpretation and forcible argumentes , be much preferred before the rude gloses of Bardocucullion Monkish Friers , and the trumping illusions and Sophismes of the most nimbly witted Iesuites . Millions of instances might be shewed , but promising breuitie , I refer thee to f f Eras Eacom . stult . Erasmus & g g Annot. in Aug. Viues , onely one I bring because he hath made a challenge . The case is propounded , to a good wit linked with a religious conscience in a matter of high state , and a deepe point of diuinitie : Whether it be lawfull for a subiect to murther his Soueraigne an heretike . We dullard Protestantes thinke no , because S. Paul hath said h h Rom. 13. Let euery soule be subiect , their fine wits hold yea , because S. Paul saith Haereticum deuita , i i Tit. 3 id est , de vita tolle . In a particular , whether Iacob Clemens the Dominican might by authoritie of holy writ , kil Henry the III. of France ? We blockish witted professors are of the negatiue part , & suppose hee should haue said with k k 1. Sam. 24. Dauid , God forbid that I should lay mine hand vpon the Lordes annointed . But he in the acute excellency of his witte , linked with a religious conscience , reasoneth thus with himselfe , l l Iudg. 3. Ehud killed Eglon , and therefore I may kill Henry ; his ground of resolution very witty , Eglon was a king , and so is Henry , Eglon signifieth a m m Mer●punc ; Gallobelg . Calue , and Henry is a Caluenist , and therefore assuredly I may murther him by Scripture ; such excellent wittes and religious consciences let Rome brag of and foster , God keepe them from vs ; and this for his methode of wit and will . The last request he makes is , that the answeare should be * * pag. 2. 〈◊〉 . serious . Assuredly in conference about religion , it is no fit aunsweare for a diuine , which n n Plat. Pel●p . Archias made to a messenger that came to him , with letters importing earnest matters , & requiring serious consultation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Serious matters to morrow , let vs now be merry , for a o o ●er ▪ 48. 10. curse lies vpon him that deales in the Lordes worke negligently , much more in iest : notwithstanding hauing perused this paltry pamphlet , and finding it to bee as p p 〈…〉 . ● Iosephus said of Apion his writinges 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a very heape and misken of shamelesse vntruethes , rather then scholler like arguments , or true controuersies , & the obiections articulated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as q q Apolog . ●stine speaketh , not vpon mature iudgement , but a passionate discontentment , linked with a bad conscience , little caring , as r r Nazian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not what hee speakes , but how much he can speake ; I demurred with my selfe , as s s 〈…〉 2. that learned Iew did in his grapple with that Granimarian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whether it were woorth the while , to deale seriously or no ? Because t t 〈…〉 V. g S. Ierome his r●le is , that such open blasphemies procure & deserue magis indignationem scribentis , quam studium , rather an aunsweare with skorne , then in earnest ; or such an one as u u 〈…〉 . Lactantius gaue Aristoxenus , nimirum manu pulsandus hic est , but I trust by that time hee hath read this aunsweare , hee will say there hath bene vsed neither dalliance nor iest ; vnlesse it be such sport as a a 2. Sam. 2. 14. Abner speakes of , Surgant pueri & ludant , the triall of our weapons at the least . And this for our prolusion , now we meete ; and behold an vncircumcised tongued Goliah blaspheming the most high God .

The first Article .

The Protestants haue no Faith nor Religion .

The Protestants haue no faith , no hope , no charitie , no repentance , no iustification , no Church , no Altar , no sacrifice , no Priest , no religion , no Christ .

Answere .

LIngua quo vadis ? If Pythagoras his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 were to be credited , a man would thinke , that eyther a a Es. 36. 7. Rabshekah his soule had beene transported into this mans bodie , their blasphemie is so semblable ; the one perswading the Israelites , that they had neither right altars whereon to sacrifice , not true God whom they did worship : and this other impudently at the first dash auowing , that our profession is nothing els but Athe●sme and irreligion : Strabo . Herodot . or els that hee were a Lindian borne , who vsing to offer their sacrifices with curses and execrable maledictions , thought their holy rites were prophaned , if , al the time of their solemnitie , vel imprudenti alicui exciderit bonum verbum , Lact. lib. 1 saith Lactantius , any of them , at vnawares , had cast out , or let fall a good worde . By which speech , if he touch our professours , as men liuing without Faith , Hope , Charitie and Repentance : or , as if there were neither Church nor Priest , nor Christ , as it is a slander for the vntruth , so is it an elench of the accident , in disputation to reason from the doctrine to the persons : if he meane the forme and substance of the profession it selfe , then either is he ignorantly blind , & so verifieth that speech of Esay in himselfe , which in the title of his booke he hath prefixed , Es. 59. 10 Impegimus meridie quasi in tenebris ; like Seneca his blind woman , Seneca . that said it was darke night , being a cleare sunshine day , for wee professe not within the walles , but vpon the house top : or els ( the opinion of the schoolemen being sound , that a contradiction of a manifest truth ex destinata malitia contra conscientiam , Aqu. vpon prepensed malice against a mans owne knowledge and conscience is that great sinne and irremissible ) he is Pharisaically blasphemous : for as they being in their minds assured that our Sauiour cast out Diuels by the finger of God , Math. 12. yet , vpon a fixed malice , auowed it to be coniuring , & therfore were condemned for blasphemers of the holy Ghost : so this cursing Shemei cannot but know that wee preach Christ a a Esa. 7 Emanuel , b b Phil. 2. God equall with his Father , c c Galat. 4. incarnate of a virgine , crucified for man , d d Rom. 10. the perfection of the law , e e 1. Cor. 1 the summe of the Gospell . Faith , both assenting , with a setled beliefe of his doctrine , and iustifying by application of his merites . Hope , the anchor of our confidence , in the most daungerous surges sure and stedfast . Charitie the life of both , the bond of perfection , binding vs to God , making vs one spirite with him ; and to our neighbour , both in affection and action , by giuing and forgiuing . Repentance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Chrisostome speaketh , Chrysost. in Rom. 12. as well in the contrition of heart , as the reformation of the mind : and so of the rest , proportionable to scriptures . He , I say , which knowing this shall notwithstanding thus shamelessely pronounce the contrary , condemnes himself , giuen ouer to a reprobate sence , by turning the truth of God into a lie , and therefore not farre from that vnpardonable sinne . Yet this must not much moue vs thus to be censured , because euen in the Primitiue state the Christians were so intituled by tyrantes , Eccl. Histo. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , away with these Atheistes . Tutrecrem . vid Canum Yea some of the Popish Canonists haue not doubted to conclude of the whole Colledge and companie of the Apostles to bee heritikes and infidels : and also that it is an vsuall custome for the most guiltie to be the vehemētst accusers , & none so ready to cry treson , 2 Reg. ● . as Athaliah the onely vsurper . For this giddie Articler which cannot see woode for trees , nor in the most glorious Church true religion , if he would but looke backe into his owne synagogue , might he not say as hee in Plut. Plut. de profect . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not our Church guiltie of that wee accuse them ? Not to examine all these particulars , how they rather haue no Faith , annihilating it by merite of worke . No Hope weakening it by doubtfullnesse of saluation . No Repentance , auoyding that by Indulgence of toleration . No Charitie , especially towardes God , extinguishing that by their heape of superstitions ( for perfect loue casteth out feare , 1. Ioh , 4. but where superstition is , there is feare more then seruile . This being the difference , euen in the opinion of a Pagan , betweene an Atheist and a superstitious man , Plutar. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thinkes there is no God to rewarde vertue : the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wisheth there were no God to punish sinne . ) No Religion , neither as it is the true knowledge of the true God , concealing that from the meany , Gen. 26 ▪ 15. by casing the Scriptures in a straunge translation , as the Philistines stopped ●saac his wells through enuie : Nor as it is the syncere worship of one God and alone , defiling the puritie , and diuiding the integritie thereof , by that latrioduliacall distinction of Idols adoration , and Saintes inuocation : onely let vs trie the last , whether it may not iustly be returned vpon them , that they have No Christ , and that in his owne methode , which in his Epistle , he calleth Syllogisticall : the doubting whether Christ be the onely Emanuel God and man is the negatiue of Christ , Innoc. 3. but their diuines dispute , whether the Pope also be * * Simplex animal . simplex homo a * * An vnpure beast pure man , or quasi Deus participet vtramque naturam cum Christo , or as God , participate both natures with Christ . Againe , the preferring of any man before Christ in any vertue , is to deny Christ , but they conclude the Pope to be clementior Christo , Vid. Eras. in 1. Tim. ● . more kind & mercifull then Christ , because he neuer released soule out of Purgatory , as the Pope hath done many . If it be said , that these are but Scholasticall combates for triall of wittes , Basil. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . no positiue conclusions : ( and yet Saint Basil ▪ saith , that such questions propounded euen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for disputation sake , are blasphemies against the spirite , and the poyson of religion ) you shall haue a Thesis , in a comparison betweene Iohn Baptist and S. Frauncis . The impairing of Christes dignitie , in preferring any aboue him , is to make no Christ ; Now heare and tremble : Iohn Baptist receiued the word of repentance from the Lord Christ , but S. Frauncis receiued it from the Lord also , & , quod plus est , Conform . Fran. fol. 18 a Papa , and , which is more , from the Pope . Adde another betweene Christ & Dominike . The diuiding Christs soueraigntie with another , is to make no Christ , for hee will all or none , because both his father hath giuen him the whole world for his possession , Psal. ● . and himselfe challengeth it , Omnis potestas mihi data . And therefore is he called , Math. 26. Apoc. 19. the Lord of Lords : but say they ; Christ indede is Lord absolutè & authoritatiu● , Antouin . ●●st . lib. 3. tit. 23. by absolute commission , but Dominike is Lord possessiuè by actuall possession : yea , by the ingenuous confession of one of their owne schollers , till the time of Pius Quintus , Martin . de anni institut. which is not aboue 50. yeares since , Iesus Christ had bene banished out of Rome , but that Pope then brought him backe againe . So then , to giue this fellow his shortest and best aunsweare , this position argues him to bee maliciously mad ; for a man beeing a member of that Synagogue , thus execrably opinionated , and knowing in his conscience the contrary to this his accusation in our Church , both by our positions doctrinall , our profession practicall , and the worldes testimoniall ; thus paradoxically in the entrance of his booke to articulate , Non Sani esse hominis , non sanus iuret Orestes , as the Poet saith , Ieronym . aduers. to●uin . and Ierome applies it : yet least hee should seeme mad without a reason , thus he frames one .

For if they haue , them the world was with out them for 1000. yeares ( as they them selues must needes confesse , videlicet , Al that time their Church was eclipsed ) & for 1500. as * * Quid tanto dignum ●eret hic pro●●ssor hiatu ? Horat. we will proue by the testimony of all records of antiquity , as Histories , Councels , monuments of auncient Fathers .

Aunsweare .

Dum breuis esse labor at absurdus fit . He promised vs syllogismes , wee will shape one for him . If the Protestantes haue Faith , Hope , Religion , Christ &c. then the worlde for 1000. yeares wanted them : but the worlde wanted them not , ergò they haue them not . A fish of three dayes keeping , and the consequent of this Maior may goe together for stinking new : it hauing bene a stale obiection made by a a Hest. 3. 6. Haman against the Iewes : by b b Act. 17 the Pagans against S. Paul : by c c Origen . Celsus against Christ : d d Euseb. by the world against the Gospell : by e e Prudent . the Tyrants against Christians : and by the whole cluster of Pseudocatholicall scriblers against vs , that our Church and profession , is but of yesterdayes breed . But I aunsweare briefly , euen as Aemilius Scaurus answeared Varius his accuser , Varius dicit , Scaurus negat , vtri creditis ? They obiect it , we deny it , and not deny it onely , but demonstrate the contrary , that we worship the same God , acknowledge the same Christ , professe the same faith , haue the same hope , which the Patriarkes before the Law , the Prophetes vnder Moses , the Apostles vnder our Sauiour , and the Primitiue Christians vnder the Gospell , syncerely kept and professed for 110. yeres after the Ascention of Christ as Hegesippus obserued , Euseb. lib. 3 & for 600. yeares after him in the soundest churches were continued , & by the learned Fathers were defended . This challenge hath bene sounded , the gauntlet cast out ; some one hath taken it vp , Virgil. and like Virgill his wolfe caudamque remulcens turnd his backe with disgrace : and yet this namelesse and shamelesse Catholike thinkes to carry it away with an Hypotheticall proposition , in a three halfepenny pamphlet : and so hee might , if he could make that good which he saith , and confirme it , first , by our owne confession , and secondly , by the testimony of all ages . For the first , let it bee supposed that wee must needes confesse our Church to bee eclipsed : yet this confession is their confutation . For , if our church for 1000. yeares was eclipsed , then it followeth , it was extant , and that we had one , though a little one , a small flocke , a few names , and this is all we desire , & that which they so mainly deny ( especially Stapleton , Campian , & Duraeus , from whom this libeller hath gleaned those handfuls of his ) for as the Sunne though it be placed in a tabernacle in the heauens , Psal 19. 4 that both the light and heate thereof , might be seene & felt ouer the whole earth , yet somtimes by clouds it is enueloped , & by mists fogged ▪ oft times by eclipses obscured , and once euery 24. houres by the earthes shadow , which is the night , àbandoned ; yet still as Dauid speaketh , Psal. 19. 5 both like a Giant he continues his course and force naturall ; & like a gallant bridegrome , kepes his brightnesse and glory , though not alwayes visibly , yet substantially . So Christes church , though euen from the Apostles time , thorough the mystery of iniquitie , and the mistes of impietie , and the eclipses of Apostacie , and the darkenesse of ignorance , it was obscured , and as it were , vnder the earth , Heb. 11. in caues and holes , and rockes , and desertes , saith the Apostle : yet still she kept her course inuisibly , but effectually ; which makes it saith Austen , August . non vt nulla sit , sed vt parum gloriosa . Not that it wanted her glory at any time , Psal. 87. 3 For glorious things are spoken of thee , thou Cittie of God . But the kings daughter being all glorious within , Psal. 45. it was not alwaies aspectable to fleshly eyes . But might it please this challenger to set downe some inforcement of our confession . We say for our Church , that is , for our profession , Euseb. lib. 3 with Egesippus , that it remayned a pure and immaculate Virgine till the Apostles were taken from the earth , and so had still continued , if the Suruiuers and Successours , so tearmed , had remembred our Sauiours caueat of the Pharisees leauen , humane inuentions , or Saint Paules premonition of aliud Euangelium , vncertaine traditions : Gal. 1. or that councell which Vegetius giues to common souldiers ne palustribus aquis vtantur , Veger . lib. 3 cap. 2● to kepe themselues to the pure fountaine of the Scriptures without blending or corruption : and by that first church we desire to haue ours examined , thinking the neerer the purer ; whereas some of them , shunning this touchstone , stick not to say that the church , euen in the Apostles time , was but rude , and vnsound in many preceptes of doctrine , Bl●nder . & , for example , one sets downe an instance of Priestes marriage . And for our particular English church , as auncient euery day , and as Christian euery way as the Romane , Polydor. a primor dio Euangelii saith Polidore , Faber . and therefore by Faber , called Semen Apostolicum : being planted and watered either by Paul the Apostle of the Gentiles , or by Ioseph of Arimathea , Theodo● . as Theodoret witnesseth . And for the integritie thereof , one of their owne auerres , that from the time of Eleutherius Bishop of Rome anno 177. G●lf . Mon. of Christ , Christianitas inter eos nunquam defecit . And least you should thinke this Christianitie to be the Romish Religion : first , remember the difference of our obseruation of Easter from them , kept according to the custome of the Eastern church , which for long after would not stoope any way to the Romane Bishop : secondly , the opposition , which was made against the Monke Austen , forced vpon our land as a Legate : Platina . and lastly , that which Platina writeth , that Gregory his course , which he tooke by the ministery of this his Apostle , was not fidei dogma integrè tractare , sed eius integritatem adulterare . His second presumption is , the testimony of Histories , Fathers Councels , for 1500. yeares . This is but the cracke of an elder pipe : and as the poore man said of his sow when he sheard , here is great crie & little wooll : he might ( affecting such breuitie ) haue more shortly said , we will proue it by the Pope . For they equalling the Fathers with Scriptures , and preferring Councels before the Fathers , & amounting the Pope aboue Councels ( in saying that the sentence of the Pope in rebus fidei , Naclant . Clugi . is , penitus definitiua , but of the Councels definitionis ambulatoriae ) all the proofes he can bring , must be from the Oracle of the Popes brest : and yet there he will faile , for euen their owne Popes will crosse them , Iulius the Pope , for the immersion of the bread at the Communion . Clement the Pope in the challenge of both swordes Leo the Pope for their reiteration of Masses : and Gelasius the Pope , for their halfe Communion . As for antiquitie , we request it our iudg , so it be that which Ignatius appealeth vnto , Ignatius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the antique doctrine of Christ . For histories , none rather then those written by his finger , which is the Ancient of dayes . For Fathers , none sooner then him whome Iustine calleth , Dan. 79 Iustin. Patrem Patrum , that is , S. Paul . For Councels , none more earnestly than the consent & sentence of the Synode of the Apostles . And let him promise vs not to deale as Apelliconis tineae with Aristotles books , to bring vs moath-eaten Fathers ▪ and counterfaite Councels , mutilated , depraued , corrupted , falsified , as Clement serued Theodoret , and Pighius S. Austen , and the Louanistes Origen , & their Index expurgatorius all the monumentes of antiquitie , and his challenge shall be aunsweared : but he did well to take a day , & say , we will prooue it , for hetherto as great men as he haue fayled in it , and till he performe it , we will expect him . Meanewhile let him take the aduice with him , which Archidamus gaue to his foole-hardie sonne , Archidamus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , either to bring more strength , or lesse rage ; for challenging without valour , argues more rage , then courage . But vpon these ●premisses imagined , not proued ; presumed not granted ; he inferreth two corollaries proportionable , first , that we countenance Iudaisme , secondly , that we induce and support Atheisme . as followeth .

* * 1 Corollar . Whereby it plainly appeareth , that the Synagogue of the Iewes , was more constant in continuance , and more ample for place , then the Church of Christ ( for they haue had their Synagogue visible in diuers countries euer since Christes death and passion , euen vntill this day .

Answere

Iron sharpneth iron , Prou. 27. 17 saith Salomon , and one absurditie drawes on another . If constancie in the same state , and visibilitie in outward apparance were the indiuisible and essentiall markes of Christes Church , there might be some shew of these consequentes : but for the first , it hath often bene shewed , that the Church is in scriptures and Fathers resembled to the Moone : Cant. Apocal. which , howbeit nourished with earthly vapours , is lightned from the Sunne , and the neerer the brighter ; yet by the interposition of the earth , hath her often eclipses : so the Church of God for the bulk and greatnesse thereof , consisteth of men liuing on earth , but illumined by the Son of righteousnesse shining with his graces , sanctified by his spirit , Clem. Alex. li. 7. Strom. Bern. Cant. serm. ●8 . Ambr. in Ephes. 3. and therfore by the Fathers defined Coetus fidelium & electorum , and also confirmed in the Catechisme decreed by the Councell of Trent , and published by Pius Quintus ; yet the opposition of the earth , both their owne earthly members , which they carry about them , the lusts & concupiscence which are within them , subiect them to many imperfections ( as the Moone is neuer without spots ) that they cannot continue the same tenor of sanctitie in the same vigour ; and of earthly men also , either the tyranny , or the superstition , or the ignorance of the world , or some , or all , obscuring it . Constant it is , for durance , whether wee looke backward or forward : Backward , hauing her beginning in paradise , Iren. lib. 4. Ephes. ● . founded not onely vpon the Apostles , but the Prophets , and therefore by Dauid called Congregatio ab initio . Psalm 73● For , ex quo sancti vocantur , Augustin . Psal. 73. est E●clesia in terris , saith S. Austen ▪ Forward , ad consummationem seculi . Matth. 28. Matt. 28 therefore by the Prophet intituled Requies domini in sempiternum Psal. 131. Psal. 131 ▪ Psalm . 80 properly resembled to a vine Psal. 80 the more it is pruned , the further it spreadeth ; herein differing , because the vine if it bleed , it dieth , but the churches bleeding is her breeding : Te●tall . Constant , for assurance both of his protection , & of her saluation , beeing predestinate in Gods prescience , sealed with the indelible character of his election Nouit Dominus qui sunt sui ; 2. Tim. 2. 9. accompanied with his graces whose gifts and calling , Rom. ●1. ●9 . are without recalling ; guarded by his power , Ioh. 10. 28. for nenio rapiet eas de manibus meis ; regarded by his prouidence stray they may as sheepe , Psal. 119 〈◊〉 . perish they cannot ; ascertained of his fauour , louing them to the ende , Ioh. 13. 1 whome he once begins to loue ; assisted by his spirite , which beeing semen 〈◊〉 1. Ioh. 3. 9. 1. Ioh. 3. 9 ▪ Ioh. 1● Rom. 8. Matth. 10. dwelleth in them prayeth with them , pleadeth for them ; assured of their glorie , one lincke drawing on another , Rom. 8. 30 for whome he hath predestinate , called , sanctified , he cannot but glorifie . This constancie of continuance by succession of time we acknowledge in the churche , it beeing Gods generation neuer fayling , but not in vnchangeable successe either for state or place , being a flock distressed , and dispersed ouer the whole earth ; sometimes so great , that we may say to it with Esay , Esa. 54. 2. dilata locum tentorio tuo ; sometimes so small , that we may 〈◊〉 with the Apostles Domine pauci sunt qui saluantur ? Luc. 13. 23. As for V●sibilitie it is an externall ornament , Symbol . Apostol. no necessarie argument of Christs church , which we are taught to beleue , not to behold ; it is Catholike , & vniuersale intelligitur , Boetius saith Boetius , singulare sentitur ; the winde bloweth where it listeth , and wee know not whence it commeth , Iohn . 3 nor whether it goeth , Iren. lib. 3 but where the spirite is , there is the church : otherwise this argument would aswell befit Bethel , 1. Reg. 12 where Ieroboam his calues had more concourse , then the Templeat Ierusalem , Act. 19. 27 and might iustifie the Ephesians clamour , Great is Diana of Ephesus ▪ whome all the world worshippeth ; and serue Turkie as well as Rome , their church being as apparant in shew , as ceremonius for rites , as superstitious in deuotion , as glorious in temples , and as auncient for succession as the Romish Synagogue ( since that faithfull citie became an hailot ) both of them beginning about the time of Phocas anno domini 65 6. And good for the Arrians , who measured the church by multitude , Nazianz . not qualine , saith Nazianz. But let the church speak for her selfe , I am blacke ye daughters of Ierusalem : Cant. 1. 3. Let S● Iohn describe her , Apoc. 12. 6. a woman fled into a desert ; Let stories hieroglyphically depaint her , Noas arke , Gen. 8. 1. R● . 19 ▪ 10 Abrahams progenie , Iobs familie , Eliahs complaint , Nabuchodonosers furnace , Dan. 3. Ioh. ●0 the Apostles latent , with the doores shut , the Christians couchant , when their liues were sought , the priuate Liturgie in the time of Traiane , and those antelucani hymni , ●lin . ad 〈◊〉 . which Pliny mentioneth . But admit that successiue continuance , and conspicuous amplitude , were the true notes of the church , yet neither maketh this for Rome , which hath had her many eclipses . Duraeus confesseth , Durae . co●●. Whi●ak . that from the time of S. Peter , til the inuestiture of Pope Syluester , the Bishops of that sea had no certayne place of aboade , but were inforced to performe their holy rites , in cryptis & coetibus piorum , in corners and priuate assemblies of the godly ▪ & so Ciruetus Doracensis , In expos. ● . Missali . that the Eucharist was offered occultè sine pompa ; and before the Nicene councell the church of Rome was little regarded as Pius the second witnesseth . Pius 2. Neither againe would this Catholikes argument follow , it being no sound conclusion in Logike , to reason from a locally scited Synagogue to a church vniuersally diffused , that , because the Iewes haue had a congregation visible , therefore it is to be preferred before Christs church dispersed . In deede visible it hath bene , but miserable ; seene and scorned ; acknowledged , but detested ; Orbis ludibrium & opprobrium ; in so much that some stories record , and trauailers report , that those places into which they are remaunded , carry with them such a noysome & strong smell , as may be compared to the remainders of Sodome destroyed . But haue not the Protestantes particular churches , beene as conspicuous as Rome it selfe ? View Denmarke , Polonia , Boeme , Russia , Germany , Flaunders , Scotland , and principally Albion , truely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , England I meane● , so splendently appearing these 60. yeares together ( onely a quinquenniall Eclyps dreadfull and bloudie excepted ) that the glory thereof , hath inraged Sathan and his complices with furious discontentments , the beautie allured straungers from farre , desiring to approache it , that they might say with Dauid Sicuti audiuimus , Psal. 48. 8 and ver 7. Sic vidimus , & we with him , Sic videntes admirati sunt : & yet still he goeth on .

Which is the onely path to lead men into Atheisme , 2 Corollar . as though Christ were not as yet come into the world , whose a a 〈…〉 admirable promises , are not accomplished , b b Math. 16 , ●8 . whose assistance hath failed in preseruinge his church , vnto the worldes ende , c c Math. 〈◊〉 . 20. whose presence was absent many yeares before the finall consummation , & consequently they open the gap to al Machiuellians , who say that our Sauiour was one of the deceiuers of the world , promising so much concerning his Church , and performing so little .

Answere . — Cytharoedus Ridiculus , chorda qui semper oberrat eâdem . Hora●iu●

Where a man makes his shadow his combatant , or appointeth his enemie his weapon , the victorie is easie ; still he supposeth that weegraunt , the church must bee visible , or els this his second Corollary must be true , wherein he would conclude , that the inuisibilitie of Christes church is the gap to Athe●sme , 1. denying the certainetie of Christes first comming , 2. the accomplishment of his promises , 3. the assistance of his protection , 4. the presence of his power . The contrary were true . Fortake the proportion of the body by the head , his first aduent being altogether in obscuritie , Lu● . ● . his conception reuealed onely to his mother , his birth made knowne to a few shepeheardes , Luc ▪ ● . his lodging allotted in a cratch ; in accompt so base , Bernard . that he was reputed , as Bernard speaketh , pro despicatissimo vernaculo , immò vermiculo , his inward glorie so great , that the prophesie was verified Speciosus prae filiis hominum ; Psalm. 45. 〈◊〉 . 53 in outward shew so meane , that Esay his description was fullfilled , In quos nec species , nec decor : ( which was the Iewes stumbling blocke , who admitted no good out of Galilee and Nazareth ; Iohn 1. and the disciples scandall , who still expected his Imperiall Diademe ) so his body the Church , begun in a few , not known to the world , or if known , persecuted , euen as her head Christ , Bern. set 1 de adu●● . quem viderunt & oderunt : His second comming shall bee maiesticall , and the church triumphant , shal be conspicuous : therefore this argument inuerted , is the sounder , videlicet , The state of the body being proportionable to the apparition of the head , ascertayneth to the world his first comming : but the inuisibilitie of the Church militant on earth , is proportionable to Christ his personall appearance in his first aduent ; ergo it ascertaineth that he is already come . So for the second , scilicet , The accomplishment of his promises . 2. The more ● Catholike the church , the more those promises by Christ warranted , by Esay prophecied , Es. 60. 11. by this Pamphleter alleadged , are in trueth accomplished , and our new Romani●●es dealing with the church , as the olde Romanes with their Goddesse Victoria , clipping her winges ▪ and chayning her to Rome do both fa●sifie the Prophete ; prediction , and p●nion too straightly the large dona●ue of Christ . The prophecy was , That the church gate should be open continually , that the riches of the Gentiles , and their kinges might be brought in , and the nations standing out should perish . Therefore to restraine this vniuersall subiection to Iewry alone , as the Apostles once ignorantly supposed , Act. 10. 28 and the Iewes afterward arrogantly contended ; Cap. 11. 2 or to Rome , which all her champions haue so challenged , were to abridge most presumptuously , those bountifull promises which Dauid prophecied , that Egipt , Psal. 87. 4. Babylon , Tyre , Aethiope , and Palestina , should be borne in her and to her ; and that redemption , Apoc. 5. 9 which the Elders confessed with ioy , out of euery tribe , nation , and kingdome : for the church is not gathered ex vna gente , Au. ▪ ●erm . 〈◊〉 . 23 sed ex vniuersis mundi partibus reges paritura saith Austen not of one people , but of all the partes of the world , bringing foorth kings , which shold be , Es. 4● . 23. as Esay prophecied , Foster Fathers , and Queenes to be nursing mothers to the church ; preresembled in those three kings or sages , which came from farre , to do personall homage vnto her head , and king at Bethleem ; Matth. 2 and long before that , in S. Austens opinion , August . yb●sup . prefigured in the Queene of Saba , her long iourney to Salomon . And albeit in the primitiue nonage of the church , this promise of kinges allegiaunce thereunto , was not so fully àccomplished , because in those dayes , that prophesie of our Sauiour , was rather verified , Mat. 10. 18. You shall be brought before kings for my names sake , Ioh. 16 by them to be persecuted euen to death ; The best of the kings , for a long time , reaching but to king Agrippa ●ct . ●6 . 28 . his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a slender inclination to religion , . Po●yd . l●b . 2 And the first●king christened that euer we read of , Lucius the k. of England● which was 180. yeares after Christ ; and Alexander Seuerus the I. Emperour , Lamprid. qui bené de Christianis sentire coepit , which was 230. yeares after ; yet both before that time , was the promise , by Esay prophecied , accomplished in the gathering of the Gentiles ; & in processe of time , the number so incresed , though still inuisiblie , that as her loue said in the Canticles , Cant. 6. 7 There are threescore Queenes and fourescore Concubines , and of the daughters without number . As for those homages , or rather base vassalages of Emperours and kinges , and that much bragd of donation , which Pipine king of France , gaue to Steuen the 2. and his successours , in lieu of the Pope his absoluing this rebell from his loyall allegiance to his lawfull prince , ( falsly intituled Constantines donation ) are nothing within the circuite of Esay his prophecy , alleadged by this libeller ; but rather which S. Iohn foresaw , Apoc. 17. 2. and reuealed , that the kings of the earth should commit fornication with the strumpet of Babylon .

The two last are easily reioyned , for the Spirite of God , which is Christ his viceroy he●e on earth , ● . 4. both for his preseruing assistaunce , and powerfull presence , as hee is called the Holy ghost , sanctifying the elect in their hartes and actions ; and a Doctor informing their mindes ; 〈◊〉 14 . and a Pledge assuring their consciences against the day of Redemption ; 〈…〉 so is he principally called the Pa●aclete or Comforter , both assisting them in their troubles , and comforting them in their afflictions : so that , if this were the eu●dent marke , and continuall state of Christes church to be outwardly glorious , what neede it either a Protector to defend it , or a Comforter to support it ? for the whole neede not the Phisi●ion , but the sicke . Therfore because the church should still be endaung●red , Luc. 5. 31. he promised his assistaunce ; and because dismayed , his presence ; both effectuall , yet alwayes inuisible . For so saith Bernard , Bernard de ad●e Dom. There are three aduents of Christ , in the first , he was seene on earth , couuersing with men in flesh and infirmitie ; in the last hee shal be seene in ●eauen , in glory , and m●●estle : the middle aduent , which hath-beene since his Ascention , and is now continuall , occultus est , & soli Electi in seipsis vident ●um , in spirite and power . Then our position , denying the cōspi●uous constant visibilitie of the church truly Cathelike , to be an essentiall note thereof , is neyther negatiue of Christ his aduent , nor impeachment of his promises , nor weakening his assistance , nor abandoning his presence : but the poorer and weaker his flocke , the more admirable is the accomplishment of his promises , and the more to be magnified is his protecting power , & his powerfull presence . For , 2. Cor. ●2 my power is per●ected in weaknesse , saith himselfe to Paul . For Atheisme and Machiauelisme , in the church of Rome they bred & from thence haue beene spred , for all her glorious conspicuitie . 〈◊〉 p● . 278. Melch. Canus constantly auoucheth , Italy to bee the very fountaine of Atheistes . Machiauell was a Florentine , and the authour of that detestable libell , De t●ibus impostoribus , whether Aretinus or Postellus , eyther an Italian or a Frenchman , neither of them a visible member of any reformed church . And not to ransacke all corners , let a Pope of Rome speake for Rome it selfe , so glorious , so gorgious , Franck in 〈…〉 . so constant . Pius Quintus often spake it with griefe , Roman adhuc magis gentiliz are quàm Christianizare , and it is not 50. yeares since hee died , that Rome was yet more heathenish then Christian● so than we conclude this point of Visibilitie , with that speech of Clement . Clem. Ale . Alexandr . Any thing becomes a Christian better 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 then to be pompous : if euery Christian , whose bodie is the temple of the holy Ghost , much more the Church , which is the body of Christ , should not glorie in her pompe .

The Second Article .

The Learned Protestants are Infidels .

1 Whosoeuer buildeth his faith vpon his owne priuate , and singular exposition of Scripture , is an Infidell . This is his Mai●r .

Aunsweare .

STrumpettes , Plut. they say , haue more easie deliuerie in their trauaile , then honest women ; and Sophisticall arguments are sooner framed then true syllogismes : Arist. ●len . the tearmes of this proposition being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the connexion will not hold , for Faith and Infidelitie beeing ex diametro opposite cannot agree at the same time in the same subiect . Is it a trueth which he buildes ? then the builder is no Infidell , is it a falshood ? then that which he buildes is not Faith but errour . Aqu. ad Rom● ▪ d● ad Heb ▪ 1. All knowledge in Diuinitie is threefold , as the light is , opinion , compared to the twylight ; Faith , to the dawning ; science , to the Sunne shine ; the first is neither certaine , nor euident , being still in formidine oppositi , and so resoluing vpon nothing , falleth either in obliquum ambigui , Bernard . or errorem mendacii , and is the very fountaine of Atheisme and heresie ; at the best , Rom. 2. 20. it is but that which S. Paule calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a very morphew & faint colour of knowledge . The third ( Scienti● ) is both certaine and euident , which being within the compasse of S. Paul his non 〈◊〉 , 〈…〉 in respect of vs , is proper to that other li●e , 〈◊〉 saith Basil , where we shal know euen as we are knowne ; 〈…〉 because we having here not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Damascen speaketh , 〈…〉 but compassed about with this vaile of flesh , haue no other knowledge but 〈…〉 in part and vnperfect . 〈…〉 The middle therefore which is Faith is certaine but not euident , being of thinges not seene Heb. 11. 〈…〉 . quia valdé remota est a sensibus 〈◊〉 saith S. Augustine . 〈◊〉 . But there being exfide in fidem Rom. 1. 17. 〈…〉 . degrees in ●aith , he which reacheth not the highest step , is not to be concluded an Infidell : for , 〈◊〉 in vniuersali , 〈◊〉 . errans in particulari is no infidelitie in the iudgment of the schooles ; els the Apostles deriring to haue their faith increased Luc. 17. Luc ▪ 1● . might bee accompted infidels , and the Apostle his difference betweene a weakeling in faith and an Infidel , Rom. 14 were superfluous , Wherefore as in that morall precept of Epicharmus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●●charm . to be the strength , Tull ▪ Acad. qu. & ioynts of wisedome , there is not inioyned an Academicall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an obstinate restrainte of the assent to any thing we reade or heare , but a prepensed deliberation , not to be rashly credulous : so in diuine knowledge , August . Faith , being by S. Austen defined intellectus cum assensu , they whome Christ calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 slowe of heart to bel●eue , Luc ▪ 24. were not to bee intituled Infidels . For tarditie and suspence of the assent , may arise by some obstacle not remooued , but infidelitie proceedes from a pertinacie of the minde . Therefore his proposition had bene more Theologicall and Logicall , Whosoeuer builds his opinion or his errour is an Infidell . For nothing is to be accompted faith , whose obiect is not veritas prima ; Aqui● . 22 qu. 1. Againe , building of a mans faith argues his desire to be confirmed therin , a thing not incident to an infidell . For all infidelitie is purae negationis or prauae , Schola to●● either priuatiue or contrary : the first in them to whome the trueth was neuer reuealed , as the Pagans and Heathen , 1. Cor. 15 which haue not the knowledge of God ; and these can haue no desire to confirme their faith which they haue not , for ignotinulla cupido : the other , in them to whome the trueth is manifested , which , with Dauid , wee may call the Adders Infidelitie . Ps●l. 58. 4. Psalm. 58. 4. that will not heare the voyce of the charmer , nor beleeue the Prophets report . Esay 53. 1. but resist the holy Ghost , Esa. 53. 1 and the trueth reuealed Act. 7. Act. 7. ( the Fathers distinguish them , with non audire , and nolle audire ) and this beeing an opposition ioyned with a contempt of the trueth , is right infidelitie , and the defence of such an one his opinion , is not to be called a rearing but a rasing , not a building but a demolition of faith . If it be obiected that he speakes not of faith in definitely , but limittes it personally , His faith , which may be false ; I aunsweare , that any mans faith , if it bee proportionable to the generall faith receiued , neede no other building , then that which is allready vpon the Prophets and Apostles Ephes. 2. Ephes. 2. 20. if exorbitant from it , then it is no faith , but either an erronious opinion in the conceite , or hereticall in the defence , and so no faith , because fidei non potes● subesse aliquod falsum . if by his faith hee meane an outwarde profession , Aqu. 22. ● . 〈◊〉 . 3 hee gaines nought by it , because any mans profession is either true or false , according to his knowledge . And so the Maior is euery way absurd . yet thus hee confirmes it by two arguments , first , from the nature of faith , secondly , from the daunger of priuate exposition .

1 Because faith must bee infallible , and impossible to be either erroneous or chaungeable .

Aunsweare

Ex tuo ore●serue nequam . If this be true in faith generally , then he which buildes his faith , that is , ascertaines vnto himself the knowledge of trueth howsoeuer , neither buildes towers in the aire , nor makes by-pathes in the way idest , neyther conceiues fancies easily mutable , nor stablisheth errours daungerously deceiueable , much lesse is an Infidell ▪ Heb. 11. Aqu. ●n Rom ▪ 1. True it is , that faith is an assent with an assuraunce , which certitude makes it differ from opinion , doubtfulnesse , and suspition , the inseparable pages of him , whom S. Iames calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ●ac . 1 ▪ 8. Iac. 1. 8 Yet there . may be in faith both assenting , & assuring , at sometimes and in some pointes hoesitance and wauering , which demonstrate mans infirmitie , not to bee called infidelitie . For though Christ haue prayed that the faith of his chosen may not suffer an eclipse either totall or finall Luc. 22. Luc. 22. 23 yet euen the saints of God , haue their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and defectes in faith , 1. The. 3. 10 1. Thess. 3. 10. yea , with faith , especially of assent , there may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mar. 9. 24. Mar. 9. ●4 which must bee translated incredulitie for want of that full perswasion which S. Paule calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. 10. 22. Heb. 10. 22. not ininfidelitie , which , beeing an obdurate pertinacie he calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ephes. 4. 19. Eph. 4. 19 and therefore some of their owne writers ventilating the title of Alphonsus , Dubius in fide infidelis est , Alph. de Cast ●●b 1. cap. 10 Vid. Can. lib. 12 are bold to say , that this is but iuris . fictio , not reiveritas , vnlesse with that doubting there bee ioyned pertinacia . For , subscribing to an heresie affectu alliciente , non errante intellectu , though in the suspition of the Law it be infidelitie , yet in truth and properly it is not so , Ibid. saith Canus . His second argument followeth .

2 But faith which is builded vppon priuate exposition of Scripture , is subiect to errour and change , and consequently vpon better aduice , & consiration may be altted .

Aunsweare

His meaning of priuate exposition , wee will examine in the Minor : onely here in a word , let vs trie whether faith builded vpon publike exposition be vnchangeablie true , and may not be altered . By publike exposition , wee meane , as they , the Church , Councels , Fathers , or in truth , the Pope only . For so Canus will haue it , Lib. 6. c. 8 because to him alone was giuen Priuilegium infirmitatis not to erre in his definitiues of faith ( in decreto fidei ) I demaunde therefore , Luc. 22 beginninge with S. Austen , the opinions which hee once held , and after retracted , were they built vpon priuate or publike exposition ? if vppon his owne priuate , then , by this fellowes Maior , he was at the same time both a Christian & an infidell : if vpon publike , then a faith so builte also may bee chaungeable . The sentences of Councels are publike expositions , is faith vnfallible grounded vpon them ? alteration must be when expositions are contradictory , and these haue bene often seene in Councels , that speach of S. Austen holding true , Plenaria Concilia soepé priora a posterioribus emendantur . August . de bap. lib. 2 As for Popes , the obseruation hath beene well made , that since the time of Stephen the VI. it hath bene the custome of Popes , rising either from enuie , or vaine-glory , the succeeding Bishops acta priorum aut infringerent , aut omninó tollerent , would either narrowly empale , Spec. Pont. or vtterly repeale the decrees of their predecessors . And that the sea Apostolike may erre in faith , not our men alone , but very many of theirs , cited euen by Canus himselfe , lib. 6. cap. 1. doe dispute and conclude . So then my short conclusion is against this proposition , first , that he which buildes his faith , is no Infidell , Secondly , that the mutabilite or errour in matters of faith is the euent non expositionis priuatae , but depranatae , not the singuler interpretation of any man , but that which S. Peter calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a distorted corruption of the text , 2. Pet. 3. 16. whether publike or priuate . His Minor followeth :

2 But all Protestantes builde their faith vpon their owne priuate exposition of Scripture .

Aunsweare .

If by priuate exposition he meane as Moses speaketh Nombers 16. 28. Nom. 16. 28 a mans owne fancie without Gods direction , wee deny this assumption : 2. Pet. 1. we say with S. Peter that no Prophesie , whether of the olde Testament for prediction or of the new , for interpretation is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of any priuate explanation , but holy men in the Law forespoke , and in the Gospell expound as they are moued by the spirite . 1 ▪ Cor. 12 We say with Paul that the naturall man cannot perceiue the thinges of God . 1. Cor. 2. 1. Cor. 2. yet that phrase of his withall must be remembred alij datur interpretatio sermonum . 1. Corr. 1● . 1 Cor. 12. to some one particular man a thing may bee reuealed , 1. Cor. 14 vnknowne to the rest . 1 Cor. 14. In the exposition of Scripture it is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eph. 4. 14 which must carrie it Ephes. 4. 14. neither a sence cogd or numbred , that as in dicing ( from that game the woord is borrowed ) the more spots the better cast ; Amd● . Fric . so in expounding , the more voyces the sounder sence . For not the Spouse onely , that is the whole Church , but & Tu quoque saith Bernard , Bern. ●er . 49 euen one singular partie , finding that in himselfe which Dauid did , in meditationibus meis exardescit ignis , Psal. 39. 3. Psal. 39. 3. the assistaunce of Gods spirite in his studies , may boldly pronounce of himselfe particularly , as the church in generall Introduxit me Rex in cellam vinariam . Cant. 2. 4 Cant. 2. 4. euen vnto me ( as hee expounds it ) hath he reuealed the vnderstanding of his mysteries . Lib. ● . c. 8 And therefore both Canus graunts that vnicuique perse , to euerie particuler man , the doctrine of faith may bee euident , if hee haue the spirite of God in him ; Panormit . and a great Lawyer of theirs thinkes that he deserues more credite , though he be vnus aliquis , hauing Scripture his witnesse , then the huge multitude of the aduerse part without that proofe . So then , grounding vppon that distinction of S. Paul ( in a case not farre different ) 2. Cor. 3. 5. 2. Cor. 3. 5. a nobis , & ex nobis , if it be an exposition giuen by a priuate man a se , from himselfe , by the assistaunce of Gods spirite , and the annointing within him 1. Ioh. 2. 27. 1. Ioh. 2. 27 it is sound by that rule of the Apostle , 1. Cor. 2 The spirituall man discerneth all thinges 1. Cor. 2. and by the iudgement of a learned Cardinall , Cai●tan . praesat . ad pentat . such an one his sence , concording with the text , is to be warranted against the whole current and torrent of the Fathers ; Con● . Nic. and the councell of Nice put it in practise , in preferring the sole iudgement of Paphnutius before so many of a contrary concord : but if it be ex se of his owne braine , and inuention like the spiders webb . Esa. 59 Esa. 59. wrought out of her owne substance , we denie it , neither relie wee on it . And therefore wee say that a mans priuate exposition may be allowed , so it be not his owne priuate , that is , of his own wit and reason , without ground of Scripture . yet he confirmes his Minor by a prosyllogisme

Either they builde their faith vppon their owne priuate opinion , in expounding the Scripture , or the Church , or the Fathers , or Councels , but not vpon these three , ergó vpon their owne .

Aunsweare .

The argument is vnsound being fallacia diuisionis ; for there is another building , which Christ calleth the Wisemans founding , Math. 7 not vpon men , they are but sand , but vpon the rocke which is Christ & his doctrine ; the Beraeans building , expounding scriptures by conference of scriptures , Act. 17. 11 which S. Austen calleth the rule of faith , August de dact . chri●t . Chrysostome 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most exact ballance to weigh the trueth ; Chrysost. in 2. Cor. Cypr. ad Pomp. Cyprian originem Euangelicam , fontem Dominicum , the springing fountaine that neuer failes vs , whereas the Fathers , and Councels , like the waters of Tema , Iob. 6. 19 especially in exposition , deceaue vs at our greatest neede : all of them hauing many errours confessed by themselues , manife●t contradictions obserued by others , diuerse ●arres in great pointes of faith , as hee might demonstrate too plainely , which would play C ham his part in discouering their nakednesse . Cen. 9. yet we read them , note them , admire them , quoate them , profite by them , praise God for them , refuse them not in any Romish controuersie , rest not on them , but , imitate that wisedome of trauailers in Plutarke his iudgement , Plutar. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who passing by many goodly cities , view them & take delight in them , yet settle themselues in one principall , where they may haue more certaine profite , with lesse daunger . For should not a people enquire at their God ? Es. 8. 19 saith Esay ; whose oracle is the Scriptures . which Christ commaunds to search Ioh. 5. Ioh. 5. they being that more certaine word of prophesie , 2. Pet. 1. to which , we doe well if we attend , saith Peter : yea , by their owne confession , vltima resolutio fidei , the last repose of our ●aith , Can ● 3 c. 8. must not be either vppon the church , that is too generall ; nor vpon the Fathers , that is more rusticall then diuine , ( iustici ●otius quàm Theologi videamur ) for so do the Saracens vppon their maisters , 〈…〉 the Iewes on their Rabbins , the Gentiles on their Philosophers ; much lesse vpon the Pope , that were too Pythagoricall , Ipse dixit ; 〈…〉 . & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( according to the Prouerbe ) too Poetlike , who , when in their Tragedies they are come to an exigent , 〈…〉 . which they cannot extricate , they haue a God in an engine , whome they turne downe with a deuice to make vp the matter . The last and safest refuge is therefore , which Esay prescribeth , Es. 8 , 20 ad legem & testimonium . Esay . 8. 20. to the law and to the testimony ; for whether shall we goe , saith Peter , Ioh. 6 , 68 here are the wordes of eternall life ? that so wee may say of the Fathers and Councels , as the Samaritans to that woman Iohn 4. Ioh. 4. 42 Now we beleue , not because of thy saying , for wee haue heard him our selues , and know that this is indeede the Christ the Sauiour of the world . But here is the question , who shall interprete them ? S. Iohn will answeare , you neede not that any man teach you the annointing within you , 1 , Ioh , ● , 27 teacheth you all thinges . 1. Ioh. 2. But this is priuate exposition ? nothing lesse ; a sw●rne Notary , though a priuate man , yet his hand and testimony alone , passeth for authenticall and publike : The holy Gho●t , the principall Register of the Trinitie , Exod , 32 the hand of God wherewith the Law was grauen ; Es , 53 Math , 12 the Lordes arme wherwith the Gospell is made powerfull ; the finger of God which wrought all miracles warranted ; the penne-guide of the Euangelists ; the tongue of the Apostles ; Act. 2 Ioh 14 the suggestor of trueth vnto the faithfull ; though he be , as S. Austen cals him , August . internus magister , and speaketh within vs , yet beeing the Spirite of trueth , Es , 11 , 2 and knowledge , and counsell . Es. 11. 2. his sole testimony counteruailes the authoritie of all outward and ministeriall witnesses . The Church , Councels , Fathers , are no better then the Apostles ; who confesse themselues to bee but ministers , per quos credimus . 1● Cor , 3. 5 1. Cor. 3. he is the Doctor c●i credimus . Eph. 1. 13 Ephes. 1. 13. and fides in infusa , by confession of schoolemen , which is the operation of the spirite , must preuent fidem acquisitam , Rom. 10 which commeth by hearing , and the ministerie of men ; for Lydias hart must be opened , before shee can profite by hearing . Act. 16 Act. 16. and he which hath the Key of Dauid , Apoc. 3. 7 Apoc. 3. 7. hath this prerogatiue , before them that haue the keyes of knowledge . Luc. 11. 52 Luc. 11. 52. and therefore the order of the holy Ghost , is by some of them obserued , in saying : The people beleeued God , and his seruant Moses . Exo. 14. 31. Exod. 14. 31. not Moses before , but first the Lord● , and then his minister . The principall act of faith , is assent to those things that are credibilia , 22 quaest. 6. con●lus . saith Aquin. all which amounting the reach of mans reason naturall , it must be wrought by a supernaturall cause within , and that is Gods spirite alone ; not our selues , that is gentilisme , and denied by S. Paul . Eph. 2. not party perpale , Eph. 2. first , our selues , and then God , that is Pelagianisme , and confuted by S. Austen ; Aug. 〈◊〉 . not by a miracle seene , or men perswading , those are outward inducementes , 22. Aqu , rbi sup. no sufficient inforcementes ▪ and yet we say with Paule , that faith commeth by hearing Rom. 10. Rom. 10. that is by Fathers , Councels , and Church testimony , distinguishing , Gorr●m ib. as Gorram one of their own doth , by them praeparatiué , by God effectiué . & therefore no reason we should build our faith vpon them , beeing but mediate witnesses , not immediate causes . And so wee conclude with Aquin as in his own words , Innititur fides nostra reuelationi Apostolis & Prophetis facta , Aq. 1. q. 1. a●t. 8. ad . 2 Our faith is built vpon the doctrine of the Prophets and Apostles . Lib. 2. c. 1. And with Canus ( alludinge to that speeche of Quintilian for grammer ) that the Canonicall writ , Quintilian is that foundation , on which vnlesse we build our faith , quicquid superstruxeris corru●t , whatsoeuer we reare will fall . And now his syllogisme is concluded , his article might haue ended , ●ull . de Or●● . but his after wit telling him , that his reasons examined , would proue but scopae dissolutae : the article and the argument not agreeing ; that , proclayming only the Learned Protestantes Infidels : this , concluding that all Protestants are so , and the reason of both , because they refuse the Fathers expositions ; 〈…〉 he now turnes Zenoes fist into a palme , and leaues his Logike for a figure in Rhetorike , which they call Correctio dicti . 〈…〉 Campian belike hauing rubd him by the elbow , and telling him , that

Some Protestantes allowe the Fathers and their expositions ; so farre forth as they agree with Gods worde , and no further ; but this is nothing but to delude the world .

Aunsweare

In deede Thucydides neuer spake it more truly , lib ▪ 2 then we may 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 herehence haue risen both the mortall spite of Rome against vs ; and also this title of Infidelitie , because we make rectum to be Iudex sui & obliqui ; 〈◊〉 . for vsing the Scriptures as a fanne for the Fathers , to winnow their chaffe from their graine ; for vrging that place of the Prophet Esa 8. Es. 8 , 20 of all writers both auncient and moderne , if they speake not according to this rule , there is no light in them . which is no other thinge then the Fathers themselues wish , and require Tertullian reiects any mans arbitrium suum , Ter●●llian . vnlesse it bee according to the doctrine taught by Christ and preached by the Apostles ; Cyprian . Cyprian regardes not quid hic aut ille , Ieron . in but what Christ did or spake ; it was not parentum or maiorum authoritas which made S. Ierome to stoope , Ier. 9. but onely Dei docentis imperinm . Not to speake of Nazianz. Nazian. who peremptorily avoweth that our doctrine is Pythagoricall dixit dominus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . without reason naturall , or Fathers a●thoritie ; but Austen cries away with our papers , August . in Psal. 57. codex domini pr●cedat in medium . and excellently to this present purpose els where , Cont. Cres. lib. 2. there are bookes , saith he , quos non licet iudicare , sed secundum quos alij iudicandi . videlicet , the bookes Canonicall , which we are not to iudge , but according to which other Doctors are to be censured ; no other thing then the sounder schoolemen doe auouch , in admitting onely that to bee the church doctrine , Aq. 22. q. ● quae procedit ex veritate prima in sacris literis manifestata . No other , briefly , but what the Apostle inforceth , that if we receiue the witnesse of men , 1. Ioh. 5. 9 the witnesse of God is greater . R●m. 3. For , let God be true and euery man a liar . Rom. 3. Neither is this a delusion of the world , but a religion to our God , & our reuerence to his word ; an appeale from men subiect to ouersights and affection , vnto the holy spirite perfect and vnpartiall ; in making the Scriptures the touchstone of their writings ; especially hauing to deale with such Romish impostors , Basil. S. Basill cals them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , corrupting all the Fathers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and counterfayting many of them : dealing in the first , as Procrustes with his guestes in his bed , Plut. T●es . eyther hacking them off , or racking them out , as may fit their fancies ; in the other as Caligula with Iupiters idole , S●eto● . tooke off the Gods head , & set his owne in place thereof , citing Fathers that were neuer extant : but as the Poet saide , Nil mihi vis , & vis cuncta licere tibi : Martial . our reuoking the Fathers to Scriptures touch , is delusion , but when some of their own say , that the Fathers are no Fathers if they swa●ue from the church doctrine , fol. 140. that is Rome , or the Pope , as Duraeus doth ; and others , that both the church and Pope haue authoritie aboue Fathers , and against scriptures , Lib. 2. c ▪ 16. & 16. as Canus discourseth at large ( an opinion which is the verie male-engine of all sound diuinitie ) this is plaine dealing & allowable Marrie , Saint Chrysostome is so farre from counting it a delusion , Chrys. in 2. ad Cor. hom. 1● . the course we take , that he thinkes it a grosse absurditie among Christians to be so warie , that in paiment of monie we will not credite men , but numero & calculo committere , tell it after them , cast the sums , number the poundes , weigh the golde ; & yet in the grand pointes of faith , we wil rest vpon the bare sentence of Fathers simplie , without due triall , especiallie hauing so perfect a touch and ballance as the word is to trie them by . And now from arguments he falles to questions , 4. in number .

1 For what meane they when they say , they will allow them so farre forth as they agree with Scripture ?

Answere .

If in this question hee aske what hee knowes , it is ironicall hypocrisie ; if not , it is ignorant follie : our meaning hath bin oft expressed , to be that of Saint Austens , to preferre Saint Paul himselfe before all , and aboue al Doctors ( his expositors ) not concording with the text ; August . epist. 19. that as we are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so peremptorie and selfe louing , to take vp that olde verse , Nostra haec sunt , veteres migrate coloni , vtterly to omit the fathers ; Canus . so we admit of them , as Canus himselfe doth , reade them and alledge them with reuerence , yet with choyce & iudgement ( their soundnesse making vs more learned , their corruptions more wary ) least taking the chaffe with the wheate , as the Prophet speaketh , Ie● . 23. that of Lyrinensis prooue true , Ly●i●ensis . Absoluuntur magist●i , condemnantur discipuli : whereas if you take the p●ecious from the vile , le● . 15. 19 you shal be according to my word , saith the Lord , Ier. 15.

2 Meane they perhaps , that if the Fathers bring Scriptures to prooue any point of Religion now in controuersy , to allow that point as true ?

Aunsweare .

We doe , with this prouiso of S. Paule , that they do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phil. 3. that they march in a squadron , agree without difference in that point . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Scriptures they alleage be canonically warranted , regularly vnderstood , and rightly applyed . Who shall iudge of this ? the prouerbe is , Lapis aurum probat , Adag Eras. aurum homines , The stone tries gold , and gold tries men : so the spirite of God trieth betweene the Scriptures Canonicall and Apocryphall , & the Scriptures trie the Fathers , whether their sence bee sound or adulterate .

3 If so , why reiect they then S. Austen & other Fathers , who bring Scripture to proue prayer for the dead ? yea and all controuersies almost in religion , the Fathers prooue by Scriptures when they dispute vpon them .

Answere .

In promptu ratio est ; our answere is readie and briefe , first to Augustine and the other fathers in this case , 〈…〉 . which was Saint Augustines to Cyprian in the like . We repute not their writinges as Canonicall , but iudge them by the Canon ; if they accorde , cum laude corum , to their praise we admit them ; if they dissent , cum pace ●orum , by their leaue wee refuse them . Which in this point is true : Epiphanius for Epiphanius though mightily opposite in this opinion against Aerius , confesseth that this is not praeceptum patris , but institutio matris , not any precept of Scripture , ( where notwithstanding we reade of solemne funerals , Gen. 49. Heb. 11 and honourable memorials of the dead ) but a tradition of the Fathers , Tertu●ian . and Church , which is also Tértullian his speach . Secondly , for the thing it selfe , sithence it hath often and impregnably bin proued , that the praier for the disceased , neither preuaileth with God , nor auaileth the dead ; Chrys●st . therefore Chrysostome , howsoeuer a great patron for this point , concludes that it is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a verie stage-play & mockerie . But of this poynt more in the treatie of Purgatorie . For the last clause if it be true , wee commend it as an excellent precedent and paterne , desiring that they which so much glorie of the fathers , would therin imitate them . For this word the Scriptures is that tower of Dauid , wherin are a 1000. shields and tota armatura fortium , all weapons both defensiue and expugnatorie for all conflicts of controuersie , Cant. 4. 4 Cant. 4. 4.

4 Or perhaps they meane to admitt the Fathers when they alleage Scripture , but such as euery Protestant shall allow of : so it be conformable to their fancies , & fit their new coyned Gospell : and in this sence , who seeth not that euery paltrie companion will make himselfe not onely the true expositor of Christes word , but also will preferre his exposition before all auncient Fathers , when they daunce not after his pipe , and consent not with their heresies .

Aunsweare .

These hick scorning termes of new coyned Gospell , paltry companion , dauncing after his pipe : and those wordes also of fie●ie element , fancies , and heresies , beeing but the issues of a filthie braine , and loathsome stomacke , we returne into his throate , with the aunsweare of the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈…〉 . a fennel stalke will not make a speare , nor such wordes sound proofes ; onely they argue an impatience , with a badde cause , and a worse conscience . The substaunce of this demaund is , if a priuate man may discerne of Scriptures , whether truely or falsly alleaged by the Fathers ? an answeare hee receiues in the rifling of his Minor : if that content him not , S Paule will tell him that there is discretio spirituum a gift of the holy Ghost , 1. Cor. 12 〈◊〉 . 7. not tyed onely to the Church and Churchmen , but imparted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to euery man illumined by the spirite , imploring Gods direction , and conferring Scriptu●es : and therefore elswhere hee wisheth eueryman abundance in suo sensu . Rom. 14 . Rom. 14. Wherein as he giueth libertie for euerie man to haue his owne sense , so withall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to assure his conscience that this his meaning is rectified ; which certainty is wrought by prayer to God , Ber● . ad patres in monte . diligent conference , serious studies , often meditation , & the like ; all which beeing euident arguments of a spiritual man , his power is warranted , by saint Paule , to discerne al things , 1. Cor. 2. euen profunda Dei . Whervpon Canus inf●rs , Lib. 2. ca. 8. that vnicuique praestan●● quod in se est , to euery man vsing the means before named , God giues understanding sufficient in all matters of saluation : for the eare trieth wordes , as the mouth tasteth meate , Iob. 34. ● . saith Iob As therefore the palate , if it be well affected , can discerne perfitely of the sapours which touch it , if infected , it cannot : so , saith he , the affection of a mind well disposed , Canus vbi sup paulô post . is able to distinguish a truth from an er●our . So true is that of the Philosopher , Qualis vnusquisque erit , tale etiam iudicium proferet . Aristot. Notwithstanding herein we verifie not that prouerbe to bring Saul among the ●rophets , 1. Sam. 19. not to make men deuoide of Gods spirit , though otherwise acutely witted , or excellent●ie learned , discerners of spirituall thinges ; wee knowe that the sha●pest Philosophers comming to these mysteries , haue fared as the Sodomites at Lots doore ; Gen. 19. Nazianzen . August as Nazianzene speaketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as saint Augustin , acut● obtusi , and as Gerson obserueth , disputers in these poynts , Gerson tract de caus●s . Iohn . 3. vt caeci de coloribus : but knowing with all that the Spirit bloweth where it listeth Ioh. 3. we , with the Apostle , grant this prerogatiue of true exposition , not to euerie man pelly melly , but to euery spirituall man , whom , because it so pleaseth this Libeller , he entitles a paltry companion : but what sayth hee to his owne Melchior Canus ? Lib. 2. ca. 6. who giues this power simplici mulierculae , to a silly woman , assigning his reason , quia ab vnctione docetur , because shee is annoynted with the Spirit . And here I might and , but that you sh●ll see either the impud●ncie , or the ignorance , as I gesse it , of this mate , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to the Prouerbe as Saint Paul sayd of clergie marriage , 1 , Cor , 9. 1. Cor. 9. haue not I power to leade about a sister a wife ? so , say I , haue not we Protestants as good authoritie to refuse the fathers vnsound expositions of Scriptures , as well as the greasie shauelings among the Papists , who reiect their soundest interpretations , crossing their proiects ? In Mat. 16. Pigh●us . Bernard ▪ Durius . The Rhemists renounce Saint Austen as an vnskilfull interpreter of super hanc petram , Math. 16 Pigh●us abiures him in the tract of o●iginall sinne . Aug. Steuc . barkes at saint ●erome in Nomb. and Deu. and Bernardinus at both of them with a triuiall prouerbe of dormitat Homerus : and Duraeus the Scot turnes off Saint Ieroms opinion of Baruch his book with a quid tum postea ? thus these transam-eyed hypocrites can spie small motes in vs , not feeling their owne beames . The summe of this article , and the drift of this rennagate is , that fides i●plicita ; to driue vs to the streights which the Philistines forced Israel vnto , 1. Sam. 13● the sharpning our instruments , and the fetching our weapons from their forge : that is , to beleeue as their Church beleeues , without any triall or examination , and then wee should not bee Infidels : but that is stopped by S. Peter , who willes euerie one to bee readie in giuing an account of that fayth hee professeth , 1 Pet 3. 1● . 1. Pet. 3. 10. fayth it is not which is not certaine , nor aunswere cannot bee made , Aq ● . q. ● . 〈◊〉 . 8. 〈…〉 3. but by him which is assured ; but both Aquinas and Canus conclude , that the authoritie of Doctours and Fathers make fidem probabilem , non certam , perswade fayth , but assure it not : and thus endes this second Article .

The third Article .

All Protestants who are ignorant of the Greeke & Latine tongue are Infidels .

Whosoeuer relieth his faith &c.

Aunsweare .

IT is the propertie of Sophisters , August . saith S. Augustine , grandi cothurno incedere , to make stately paces , & great shewes to vphold an ill cause , vel moram faciendo , if with nothing els , yet with standing vpon it : faine would this disputer with his sylly-iesticall method conclude vs all to be infidels , but he cannot find a medium to inforce that conclusion ; therefore as Ixion lying with a cloud in stead of Iuno begot a Centaure , Plut. Ag. & Cleo. neyther man nor beast : so his malice , breeding with a conceit , in steed of learning , brings forth Syllogismes , neyther sound nor acute , his arte beeing not sufficient to shape him a Logician , nor his subtilty sharp inough to make him a Sophister . So that his methode is , as one of their own 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 once spake in a like case , Sir Thom. Moore . Take it among you , and this it is .

Whosoeuer relieth his faith vpon the ministers credite and fidelitie is an Infidell , hath no faith at all .

But all Protestantes in England ignorant of the Greeke and Hebrue tongues relie their faith vppon the ministe●s credite . Ergo

All those in Englande ignoraunt of the Greeke and Hebrue tongues h●ae no faith at all .

Answere .

It is verie base Logicke where the argument may bee returned vpon the replier , 〈◊〉 . as the Maior here may , the Papistes beeing bound to relie their faith vpon the meere authoritie of the Church without deniall or triall , which therefore they call fidem implicitam , a faith inuolued and folded within the Church beleefe . A●stot . And it is verie meane Sophistrie where there is mendatium manifestum as in the Minor is euident , and a ridiculous syllogisme , where according to the prouerbe , aliud Leucon , aliud portat illius Asinus . Eras. ex Zen●d . The proposition to be proued being that all Protestants ignorant of the Greeke and Latine tongues are infidels , his conclusion inferring this is , that all ignoraunt of the Greeke and Hebrew tongues are infidels , as if the Latin and Hebrew were all one idiom . But bee it as it is , the Maior was cut off by mee in the precedent article , the summe whereof is , that where faith is , there cannot be infidelitie ; The Minor is there also answered by his owne assumption , for if we builde our faith vpon our owne exposition , as there hee saieth , then this is false , that we relie our faith vpon the ministers credite , which here he assumeth : and therfore a briefe answere might be that of Epimenides in S. Paule , Tit. 1. Quint. li. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heretikes are euer liers ; and Mendacem Opor●et esse memorem , that prouerbe in Quintilian . But let vs view his proofes .

The Maior is manifest : because a a Cal. l●b 4 instit. cap 9 Luth. li. de concil . pag. 14 , &c. they themselues confesse that euery man may erre and doth erre , neyther haue they any warrant why the Ministers do not erre , since they constantly doe defend , that whole generall Councels , yea & the vniuersall Catholike church may erre , and hath erred .

Aunsweare

We deny the argument , the force wherof is , that they which belieue men that may erre , are Infidels . For , not to dispute with the Schoolemen , whether the Infide●itie of Heretikes or Pagans is the worse , a knowne trueth resisted , H●b. 6. aggrauating the sinne against the conscience , more then against him which knowes it not : yet Saint Augustine makes this difference betweene an heretike , and him that beleeues an heretike . Aug 〈◊〉 . The first begets or followes an errour pertinaciously , either for primacie or glorie : but haeretico credens , is onely caried away imaginatione veritatis : so , this mistaking a falshood for a truth , is Satans mockerie , 2. Cor. 7. in his angelical illusion , not the parties infidelitie , in crediting a sinister perswaswasion . For learners caried away by their teachers , though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lying in ambush to seduce them , Ephes. 4. Ephes. 4. in their assent are not Infidels , the Apostle calling this leuitie , a credulitie childish , not infidelitie which is euer peeuish : and therefore Aquinas saith , that the teachers and masters of the Church , failing in any truth diuine , non praeiudicant fidei simplicium , 〈…〉 . doe no way preiudice the faith of the vnlearned , quieos rectam fidem habere credunt , who still suppose that they will teach them nothing but truth . And is it any monster of opinion either in Caluin or Luther , to say that eyther men in seuerall , or councels in assembly , or church in generall may erre ? did not Dauid in an hasty passion , Psal. 116. Rom. 4. and S. Paul with due premeditation say the same ? All men are lyars . For councels , they said not so much as Naz. Ephes. 42 who denied his presence at any Councel , because he saw , as he said , neither good end , nor happy issue of any of them ; nor more then their owne men , who affirme that the sentence of any councell , is but as aliue mans testament , Nacl Clug . ambulatoria , that is , alterable at the pleasure either of Pope , or succeeding councell . Yea they & we confesse with S. Augustine , Ep. 118 that religious Councels haue saluberrimam authoritatem their soueraigne authoritie , yet not absolute integritie ; because , as he elsewhere noteth , Li● . de ba. the later haue oft times controled the former ; not in circumstances accidentall , as Martin the Mar-testament in his Rhemish annotations would shake it oft , in Act. 15 but in essentiall points & capitall , euen touching the Pope his triple crowne , two councels crossing each other , about the primacie and supremacie of the Romish Bishop ; & other for baptising of heretikes , for Priestes marriage , for worshipping of Images , for distinctions of bookes Canonicall and Apocrypha , for humane traditions , all matters of high controuersie . And as for the Church erring , the Reader may obserue how this Pamphleter , shewing himselfe more busie then intelligent , takes vpon him to epitomize those controuersies , which he cannot anatomize : for , first , we do not say , that the vniuersall Catholike Church may erre , because that parte triumphant in heauen , hath no spotte in her for manners , nor wrinckle for doctrine , but is euery way glorious and perfect . Eph. 5. 2. 7 Ephes 5. ma●ry that which is heere militant on earth , being but marching on to perfection , Heb. 6. Heb 6. 1 & going from strength to strength Psalm. 84 , Psal. 84. 6 cannot as yet sound out that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and triumphant song of victory against all errours , vntill shee come to that day of perfection as Salomon cals it . Prou. 4. 18 ; Pro● . 4. 18 and Dauid calling the Saintes generationem qu●rentium Psal. 24. 6. 〈◊〉 . 24 6 and the Apostle vi●tores trauailers Heb. 11. 14. Heb. 11. 14 whose perfection , at the best , ius bt a iourny , ambulatoria per fidem , non per aspectum , walking by faith not by sight 2. Cor. 5. 2. Cor. 5. 7 2. Tim. 4. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Phil. 3. 14. not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vers. 12 : in inquisition not acquisition , tending and attending to that absolutenesse , both for knowledge & life , but not attayning it , no not then when they come to Paule his consummaui cursum , 2. Tim. 4. 8 2. Tim. 4. therefore argue them subiect to errours fatales , non lethales , Bernar. such as follow the nature of man continually , not such as separate from God finally ; Eccles. 1 , 13 this sore trauaile is layd vpon men to humble them therby . Secondly , if a man in this question of erring , should aske this companion ( beeing himselfe both errans and erro , a wanderer in true religion , and a runnagate from his natiue countrie ) what difference between these two positions , The generall Councels may erre , and The Church may erre ? The learneder Papistes say , that when they auerre the Church cannot erre , they meane that Church which the Schoolemen call Ecclesiam repraesentatiuam , of which our Sauiour speaketh , when he saith , Dic ecclesiae , Math. 18. Mat● 1● . viz. the Bishops and Prelates of the church , representing the whole church in generall Councels ; and so these controuersies are Identicall : for wee , saying that the Councels may erre , therein with all implie ( and that by their owne confession ) that the Churche may erre ; therefore thys Libeller , affectinge such breuitie , mighte haue spared this last clause : but bold ignonorance is like Salomon his guilt potsheard , Pro. 26. 23 Prou. 26. it will bewray it selfe shew it neuer so glorious . But of this controuersie more hereafter in the fift article ; Art , ● . As for our Ministers , neither themselues doe affect , nor any of ours defend their immunitie from possibilitie to erre , as Pighius dooth in the Apology of his Popes ; who , as Canus Canus witnesseth , to rid Anastasius from the brand of heresie , for which he was anathematized , reuileth Gratian most a a ●ontume 〈◊〉 spitefully , raileth vpon the Canonists most b b turp●ssime . filthily ; and to salue Honorius his credite that way , calleth into question the authority of both the 6. and 7. P●g . ib. 4. 〈…〉 . cap 8. Councels . Yea , wee say of our selues to our Auditors , as the Apostles to them of Lystra . Act. 14. 15 Act. 14 , Wee are euen men subiect to the like passions that yee bee . But what of this ? are they infidels therefore which beleue vs teaching the truth ? Why ? Peter halted , and erred in the right track of the Gospell Gal. 2. Gal. 2 Iohn would haue worshipped an Aungell twise . Apoc. 19 & 22. Apoc. 19. & 22. The Apostles & brethren in Iudaea thought that the word of God was not to be preached to the Gentiles , Act 11 Act. 11. ( all grosse errours ) is therefore the assent of the whole church to their doctrine in other pointes , though heerein taineted , infidelitie ? God forbid . In one word , to trusse vp this Maior with a short aunsweare , if this proposition be true , that the relying of a mans faith vpon the ministers credite , is infidelitie , the whole crue of Lay Papistes , is but a rout of Infidels ; for , by their owne rules , the onely and all sufficient faith of the Laitie , must bee nothing els , Molanus de pract. Theolog. but praescriptum pastorum , that which their shauelinges teach and limit them , which faith thus scanteled , this fellow accomptes infidelitie , and therefore the argument rather concernes them then vs , who denie our faith to be lyable vpon the credite of any mortall man , albeit hee auowes it in his Minor , and thus would prooue it .

The Minor I prooue ; for all such Protestantes ground their faith vpon the Bible translated into English , the which translation , they know not whether it be true or false , whether the Minister Tindall , for example , erred or no , eyther vppon ignorance , as a a Wherein he desireth the LL , of the Councell to procure speedil● a new translation , because that which now is in vse in England is 〈…〉 . Broughton , one of the greatest Linguists among the Precisians affirmeth , in an Epistle dedicated to the LL. of the Councell : or vpon malice to induce the people to Protestancie , and to cause them to leaue the Catholike religion , as Gregory Martin in his discouerie most pregnantly prooueth . These errors , I say , they know not , & consequently cannot discerne a true translation from a false , and therefore must needes relie their faith vppon the silly Ministers faithlesse fidelitie , which co●uinceth that they haue no faith at all .

Aunsweare .

Thinke you this fellow meaneth what Moses would ? that as hee vppon zeale , to quell Ioshuaes enuie , wished that all the Lordes people could prophesy , Nomb. 1128. Nomb. 11 ▪ So this mate , vpon compassion of the Laities ignorance , 1. Cor. 14 desireth with S. Paule , that all sortes were skillfull in the originall languages ? First that were not conuenient , as agreeing neither with that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that multi-varietie of Gods wisedome , Eph. 3. 10. Eph. 3. 10 in disposing his guiftes , not the same to all , nor to all alike 1. Cor. 12. 1. Cor. 12 but to some aboue others , as this guift of tongues : nor with the church gouernement , for orders beeing appointed in the church , some to be pastours and teachers , other to heare and learne ; the first haue receyued that key of knowledge , to open and shut , Luc. 11 Luc. 11. such guiftes whereby they are enabled to bee both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sufficient to instruct , & forcible to con●ute . 2. Tim. 3. 2 , Tim. ● as the skill in tongues , the helpe of artes , the dexteritie of interpretation , the intelligence of mysteries , the vse and varietie of bookes , that so they may bee , as Salomon entitles them , Masters of the assemblies Eccles. 1● . Eccles. 12 all which , or most of them , God hath denied to the meany , beeing prone inough of themselues , ignorant as they are , to controll the priest , Hos ▪ 4 , 4 Hos. 4. and would much more , if they had this panoplie of learning . Nether is it probable , that they , whiche apply our Sauiour his Prouerbe to the commonaltie , Hard. art ●5 sect , 6 Math. 7 ne margaritas porcis , making them but swine ; and thinke as basely of the Laitie , as the Phariseis , Ioh. 7. this rude people is accursed , Hosius de 〈◊〉 . ve●na . such great patrones of Scripture-ignoraunce , should eyther haue Elias his zeale for the Lord of Hostes glory , 1. Reg. 19. 1 ▪ ●eg ▪ 19 or Christes compassion for the peoples want of instruction , Math ▪ 9 Math. 9. or S. Peters care of the words synceritie , 1. Pet. 2 ● . Pet. 2 : nor that themselues , the best of them being bound , vnder the pain of anathema , to fetch water from that cistern of the vulgar latine , which they haue canonized authenticall in their Tridentine conuenticle , Conc. Trid Se● . 4 would turne the people to the pure fountaines of the Greeke and Hebrew ; nothing lesse . For to a contrary purpose , as the Spartans enacted , Plut ▪ Lycur . that none should walke by night with lanterne , torch , or any light ; so haue they forbidden the scriptures to bee vulgarly translated , least the light being put into a lanterne Psal. 119 or set on a candlesticke , 〈…〉 . Math ▪ 5. Math. 5 15. to giue light to all that are in the house indefinitely , the peoples vnderstanding might prooue the discouerie of those errours , wherewith be●fore they were by their owne ignorance mizeled , or by their blinde guides miss-led : so that their drift is in this their quarrell & mislike of translation , not that the scriptures should keepe their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Pet. 2. 1. Pet. 2. 2 , without mixture or blending ; but that they might haue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an vncouth , and vnperfect voyce without vnderstanding , 1. Cor. 1● . 8 1. Corint . 14. For would they in sooth , the vulgar sort should haue knowledge ? meanes they must prescribe , it being not bonum innatum , but seminatum saith Bernar : Bernard . because faith cometh by hearing , Rom. 10. Rom 10. ( those immediate knowledges of reuelation and prophesy , the one a sodaine infusion , the other a successiue instinct , being long since antiquated ) the meanes therfore is , saith Aquinas , either a mans owne studie and industry , Eccles. 1. 13. Eccles. 1. 13. which knowledge he calleth Scientia , or other mens labor in preaching , and that hee cals doctrina , 〈◊〉 . Co●. 1● . 6. 1. Cor. 14. 6. to the attayning whereof there are required , saith he else-where , 〈◊〉 . 2 Cor. 1● . both vis mentalis , the vigour of the mind , which is vnderstanding ; and corporalis , the aptitude of the body , which are the sences , two in number , of the eare and the eye , which both Philosophers , and diuines call sensus disciplinarios , Schol in . ● . Iohn . 〈◊〉 & . A●st . metaph ● beecause knowledge accreweth vnto men ether by hearing or reading . In which case God hath excellently prouided to his people , 1. cor. 14. 10 for the eare viuam vocem , 1. Cor. 14. 10 ▪ the preacher to instruct , for how can they heare without a preacher ? Ro. 10 14. Rom. 10. 14. & for the eye viuum sermonem , Heb. 4. 12. Heb. 4. 12. written for our learning , Rom. 15. 4. which all promiscuously are enioyned to read , Rom. 15. 4. both to accomplish his desire , who would that all men should be saued , and come to the knowledge of his trueth . 1. Tim , 2. 4 1. Tim. 2. 4 & for the atchiuing our owne happinesse , which then is greatest , when wee are likest to him ; which likenesse saith Basil without knowledge is not effected , Bas despit . sanct cap : 1. nor knowledge without doctrine , nor doctrine without speech , nor speech without his partes , woordes , and syllables ; so that all are commaunded , if it be possibel , to reade , if not , to heare : Now then the old rule holding true , Oportet discentem credere , the learner must beleeue , here ariseth the question , what if his doctrine bee vnsound ? Es. 28. a remedy is prescribed by Esay his direction , Act. 17 by the Beraeans practise Act. 17. trie it by the word written : but that perchance is vntruely translated , either through ignorance or malice , and so the vnlearned may be deceaued ? doth a Papist make this supposition , Terent. & Tute Lepus es ? who , presenting to the idiotes the Bible in a straunge tongue , neither mooue the eare , nor outward sence , vnlesse it bee with ratling in the aire , 1. Cor. 14. 8. 1. Cor. 14. 8. nor affect the vnderstanding , leauing it without fruite , vers. 14 but why should ignoraunce or malice bee more feared in our English editions , or rather preiudice our peoples assent thereunto , then either the Greeke translation of the 70. interpreters , so diuinely magnified especially by S. Augustine and Epiphanius : 〈…〉 or those of Aquila , Symmachus , Theodotion , so oft cited by S. Ierome , and a relique whereof yet remaines in the Romish bibles ; and that of Lucian the martyr in the Church of Antioch remembred by Athanasius . 〈…〉 Or if some of them , which Theodoretus affirmeth , were translated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , peruersely and guilefullye , yet the vulgar translation , the authour whereof is vncertaine , and S. Ieromes both into the Latine and into the a a 〈…〉 Sclauonian language ; as also that of Vlphilas into the Gottish tongue , and Chrysostomes into the Armenian , besides that famous worke of Origen his exaplus , are as lyable to these imputations ; the most of these interpretors being tainted with some errours , and therefore , by this Pamphl●tors rule , their translations are subiect either to ignorance or malice , as well as ours : or admit we , that they were more exquisite in the tongues then we , yet , not to speake of the Brittish translations , 〈…〉 . & English also in the time of Beda , what should hinder Tindals , or the Geneua translation into the English , not to deserue as much credite with our Laitie , as that Rhemish ridiculous version into the same idiome , with their Catholike idiots ? his aunsweare is with a witnesse , because Broughton auoucheth ignoraunce , and Gregory Martin findeth malice in our vernaculer translations . Eras●us ex Plutar●h . Accipit & glebam erro according to the prouerb , he is neere driuen that hath no better choise . For want of Kinges and Queenes , he trumps about with the short-skirts a Precision and a Papist , mali thripes mali ipes , Diogenian . saith Diogenian , a woorthy couple , the one growne mad with his selfe-louing phrensy , the other possessed with a Popish lunacie , both of them runnagates from their naturall countrey . For that worthy martyr , and learned man Tindall , in this respect , we say , as some of theirs of S. Bernard , non vidi● omnia : and he of himselfe to his readers , as S. Origen in the like , Medicente quod sentio , Orig , in ●●sh . I speak what I think , vos decernite , doe you iudge and examine , whether it be right or no : and for all our translations we obtrude them not vppon the church , 〈◊〉 4 as the Trentish councell doth that vulgar edition , as scripture authentike as Sybyllaes leaues , not any time to bee examined , not any part to be disauowed ( both these argumentes of ignorance and malice , for Lex , quae probari se non vult , suspecta est , sayth Tertullian . Tertullian . ) nor make them as Sixtus V. the Pope his Vatican edition 89. Sixtus V. in epist. ad editionem ●atican . 89 vinculum pacis , fidei vnitatem , charitatis nexum &c. the bond of peace , the vnitie of fayth , the knotte of loue , the rule of trueth , the loadstone in errours , the irrefragable compounder of controuersies . Onelye wee , by them doe cracke the shell ▪ that the kernell may lie open to the sight , & taste of any , that haue appetite thereunto . Indeede Gregory Martin hath , in his Pharisaicall discouerie , compassed sea and land , trauersed much grounde mounted himselfe vppon euery molehill , ransackt all corners , to descry our translatours ignorance and malice , and when all is doone , it is but the suruay of dronken zebull , 〈◊〉 . 9. 36 Iud. 9. a shadow of mountaines for a band of souldiers : like the African tumult about S. Ieromes escape , Ieron . epist , 89. & Aug. ●edera for cucurbita Iona. 4. so that any Collatour indifferent and learned in the Originals , comparing ours with theirs , wil borrow Moses his speech , Deu 32. 31. Bellarm. 1. cont●rou . general . pag. 170. and apply it more truely then Bellarmin doth , Their editions are not like ours , euen our enemies beeinge iudges . For not to speake of SS. Ierome , Augustine , and Hilary , who complayned of many wantes and escapes in that translation , called by some of them a a Ieron . vulgata , by others b b August . Gregor. Itala , by Gregory vetus : euen among themselues a a epist. ad Clem. S●pt . Pagnine for the olde , b b annotat . 1. in Pand. Budaeus for the new , c c defens . ●id . 〈◊〉 . lib. 4 Andradius , and d d Th●s . 8. in praef. eg. Bibl. Arias Montanus for both the testamentes , haue acknowledged and found therein , not onely wordes , but sententiam etiam , euen the right sense ▪ & meaning of the holy Ghost to be peruerted . yea Sixtus aboue named , in his preface prefixed before his Bible , intituled ad perpetuam rei memoriam , saith that , before his Vatican edition , which was but anno 1589. this vete of theirs , Sixtus V. vbisupr . their vulgar translation had prooued schismatis & haeresis inductio , dubitationum fluctus , inuolutio quaestionum , discordiarum seges , & pia●um mentium implicatio , the occasion of heresies , the sea of dou●tes , the Labyrinth of questions , the seede of contentions , and a snare for religious minds . So then this imputation scommaticall of faithlesse fidelitie , fastened vpon our translatours by this Libeller , may , in their owne mens censure , bee branded vppon themselues , and this whole argument returned vpon this articler , hâc formâ

Whosoeuer relieth his faith vpon a corrupt and vncertaine edition , This is the Maior of this Arti●ler is an Infidell .

But all Papistes are bound to relie their faith vpon a corrupt edition . Ses● . Trid. binds the●r , and they confesse it to be corrupt . ergô All Papistes are Infidels , haue no faith at all .

And this for his third Article .

The Fourth Article .

The Protestantes know not what they beleeue .

The Protestantes know not what they beleeue , nor why they beleeue .

Aunsweare .

THe white of an egge , without salt , is flash , and vnsauery , Iob. 6. 4 sayth Iob , and malice without arte , is vnarmed bitternesse , and a distempered folly : and therefore as those iangling rudesbies , 1. Tim. 1. 7 titular Doctors in S. Paules time , knew not what they spake , nor whereof they affirmed ; Hierom. so saith Ieron . Heretikes cum disputare nesciant , tamen litigare non desinunt , though they cannot reason , yet they will wrangle , and for want of Logicke , they will chop Logicke . His syllogismes are wasted , now hee comes to profound diuisions of why , and what , and the Protestantes ignorance in both , which he inforceth by a double reuiew .

That they know not why they beleeue , 〈…〉 I haue shewed before ,

For that the ground of their belefe , 〈…〉 i● not the authoritie of the Sc●ipture , of Councels , of Doctours , nor of the Church , but their owne fancie .

Aunsweare .

Both these reuiewes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are returned with a remaund semblable , the first , where he hath shewed it , 〈…〉 I haue aunsweared , and there let him search it : the second , with Nazian. Nazian. that Tautology is no meanes of breuitie , a a ●n epist. which hee so affectes in pretence , and request . But what diuinitie is this , to call a Christians beliefe to a why ? vid●licet , to calculate the mysteries of faith by proofe of reason , a thing countercheckt by all the Fathers , Clem. 〈◊〉 . especially Clement Alex. in generall and particularly by Eusebius in the Antemonistes , 〈…〉 who weighed all the articles of Fa●th by Logicall Syllogismes . For some , which haue faith , saith S. Augustine , haue not copiam defendendi fidem , 〈…〉 not the skill to apologize their faith , or render reason thereof ; and hee which hath this skill , doctior est , non fidelior , is the greater clerke , not the ●ounder Christian : & therfore his rule elsewher is , not to discusse the diuine mysteries , S●r● . 131 but to beleeue them ; non rationem requirere , sed fidem simpliciter exhibere . And the Apostle S. Peter , 1. Pet 3. 15 when he wils vs to be ready to satisfie euery man poscenti rationem des●e , that asketh a reason of our hope , meaneth , that neither we should be ashamed of our faith in our publike confession , nor to shame it by a depraued conuersation . For to giue a reason of matters of faith is not possible , they beeing supernaturall , and mans reason in that knowledge but a beast , Ierem. 1● Aqu. 〈◊〉 locum Petri. saith Ieremy . neyther , were it so , is it a faculty generall , but sapientum tantum saith Aquinas . And they which desire , by questions ; to be resolued in the deepe mysteries of faith , doe it not as An●elme speaketh , vt per rationem ad fidem acceda●t , that by reasons or resolutions , they might be induced to beleeue , 〈◊〉 ●u●d deus homo . 〈◊〉 . sed vt ●orum , qu● credunt , ontemplatione delectentur . For articles of faith , are the obiectes of admi●ing contemplation , not of Logicall demonstration , saith Basil. 〈…〉 yet to follow this fellow his absurde methode , wee can shew him a t●iple why , three reasons of our beliefe , the cause why , the meanes why , and the ende why : the procatarcticall , or first moouing cause , the grace and power of the spirite inclining our hartes to beleeue : 〈…〉 the demiurgical , 〈◊〉 10 or instrumentall meanes , the word of God read or preached . the teleioticall or finall cause eternall life , which wee by faith expect ; 2 Cor. ● the first , for this purpose called spiritus fidei , 2. Co●. 4. 13 2. Cor. 4. 13. the second , verbum fidei , 1. Tim. 4. 6. 1. 〈◊〉 4. 6 the last , finis fidei . 1. ●et . 1. 9 1. Pet. 1. 9. so then , the Protestants why , is that which the Schoolemen call , sufficiens inducti●um , not onely doctrina diuina , the holy scripture , sed quod plus est , saith Aquinas , 〈…〉 interior instinctus dei inuitantis , the inward inspiration , & motion of the spirite . Let the case be in that article of our belefe , the incarnation of Christ , demand of a Christian why he belieues this , his answere wil be , because the Scripture recordes it but reply vpon him , why he beleeues the Scripture ? his reason exceedes a why , it is the finger of God opening his hart ; els , when S. Peter handeled those great mysteries in his sermon , Act. 2. Act. 2. 3 why had some of them compunctionem spiritus , vers. ●7 . the pricking of the spirite , whereby their hartes were moued to beleeue ? but others of them , spiritum compunctionis Rom. 11. Rom. 11 their hartes pricking against the spirite , resisting it partly by doubting vers. 12. vers. 12. partly by scoffinge vers. 13. 13 the same Scripture opened to them all , but the same spirite , not working alike in all . If any aske a why of this beliefe ? S. Paule will crie out , not aunsweare , O altitudo . Rom. 11. 33 Rom. 11. non est disputationis , sed stuporis , saith Ambrose , Ambros. it is a matter of amazement , not of argument . Aq. 22. ● . 2 And therfore the scholemen define credere , to be an acte of the vnderstanding , assenting to the diuine trueth , ex imperio voluntat is , a deo motae , per gratiam , at the commaund of the will , so mooued by the grace and spirite of God : a resemblance familiar will make this euident . There are in euery man three parts . 1. The. 5. 23 1. Thes. 5. 23. flesh soule , and spirite , or rather three men in one man , 1. Cor. 2. 1. Cor. 2. the carnall , naturall , & the spirituall man ; and each of these hath his seuerall eye . that Chrystalline humor for the body , the reason for the soule , and faith for the spirite . Now , then as the eie of the body , thogh it be the candle of the body Math. 622. Math 622. 〈◊〉 yet the apple in the eie , is the eie of that eie , saith Philo ; and as the eie of the minde is reason , 〈◊〉 . 2. 14. Eccles. 2. 14. yet the eie of that eie , is the vnderstandinge , sayth Aquinas : Aquin. so the eie of the part regenerate , is faith , but the eie of that eie , is the spirite of God , for in his lighte , doe wee see light , Psal. 36. 9. Psal. 36. 9. therefore as in the bodily sight , shine the Sunne neuer so glorious , be the aire neuer so cleere , and the medium neuer so transparent , yet if the apple in the eie be vnsound , the sight will faile , and deceiue ( for he that lookes through a miste , saith Basil , 〈◊〉 seeth a misse ) so be the media of our beliefe , optimé disposita , the Scripture perspicuous , the church testimonie euident , the torrent of Fathers euery way concurrent , the decrees of Councels vnalterably constant ; yet if the spirite of God , qui & sensum dat , & assensum mouet , saith Bernar. Barnard . worke not vpon the wil forcing the assent thereto , all the other are in vaine . Wherefore , if wee bee asked why we beleeue ? our aunsweare is , that we ascribe the cause to Gods inspiration , and the meanes , to the words ministration . As for this Cuckow-like Palinodie of Councels , Doctours , and Church , beeing the fa-burden of euery article hetherto , it argueth the barrennesse of his conceite , and the badnesse of his cause , but deserues no other aunsweare then hee hath receiued before . And now wee must come to his second profunditie , of what we beleeue .

And that they knowe not what they beleeue is manifest , beecause they haue no rule , wherby to know what is matter of faith , and what is not . Some will limit their beleefe to theire Creed , saying , that nothing ought to be beleued which is not in the Apostles Creede : But then I would demande of them whether wee ought to beeleeue that the Scripture is the word of God ? that Baptisme is a Sacrament ? that in the Eucharist is the bodie of Christ by faith ? to what article should these be reduced , seeing they are not contained in the Creede ? or how shall wee know infallibly , how these be matters of faith , since they are not contained in the Creede ?

Aunsweare .

Were the Law of India and Persiagenerally infortiat , A●ex . ab . Alex. that he which was thrise taken in a lie , might be perpetually silenced , this fourth article had perished in the Libellers lunges , the three former beeing shamelesly false : but sithence he is of his nature , whome the poet describes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that hath neither grace to speake trueth , nor power to holde in his chatt ; Artoxerxes law will fitte him better , Plutarch as hee punished a liar with fastening three nailes into his tounge , so to choke him with three argumentes conuincing him of manifest vntrueth , in saying that it is manifest we haue no rule to know what is matter of faith . First , the holy Ghost praescript , haec scriptasunt vt credamus , Iohn . 20. Ioh. 20. Secondly , our writers indesinent challenge prouoking , with the Prophet Esa. 8 , Es. 8. 20. ad legem & testimonium . Thirdly , their owne continuall clamours , Vide prae caet . Stapl. crying out vppon vs , for making the Scripture alone , the rule of life & beliefe , & the sole iudge in controuersies . Therfore let him know , that we know our selues to bee citizens , subiect to a prince , by whose law we are directed , which as the great Philosopher in humane policie , Aristot. we , with Tertullian , Tertull. call regulam veritatis , the 〈◊〉 of trueth ; with Cyprian , Cyprian . regulam doctrin●●um , the rule of all learning ; with Basil , Basil. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the rule of right ; with Aquinas regulam intellectus nostri , Tho. Aqui. in Tim. the rule of our understanding ; Dionys. with Carthusian regulam credendorum & agendorum , Carthus . the rule of contemplation and action . For doctrine , wee say with Esay , Esa. 8. 20 If any speake not according to this rule , it is , beecause there is no light in them ; Gal. 6. 11 for manners , with S. Paul , as many as walke after this rule , peace be vpon them , and mercy : and so conclude with Cyrill , Cyrill . that our faith is not deriued 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the inuention of man ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but from the demonstration of Gods writ . It is their dunsticall glossary that prescribeth , G●oss . disti . 3. ● . veter . in the discord of the foure Doctours , to take Augustins rule in disputationibus ; Ieromes in translationibus ; Gregories immoralibus ; forgetting S. Ambrose , and therfore Ambrosius Spiera ( for names sake ) preferre his rule in iudicijs . Spi●ra serm. 37 But we say with S. Augustine , Augusti● . Sacra Scriptura doctrinae nostrae regulam figit , the holy Scripture frames the rule for our faith and profession . This is their torment , that we will not say to their Pope in sooth , which S. Augustine spake to Faustus the Manichee in a scoffe , Aug. contr. Faust. ergo tu es regula veritatis ; and so acknowledge his definitiue to be the why and what ; the forme and matter , the rule and frame of our faith and beliefe . That which followeth of confining our beleefe to the Creede , and accompting all other thinges extrauagant from faith , not combined within the Apostles Symbole , is this Tatlers fancie , not our practise . For , first wee doubt not , but it is an Apostolicall collection , agreeing with , and deriued from their doctrine , yet resolue not that it was the Apostles frame . Secondly , wee acknowledge it Canonlike , but not Canonicall , squared according to that rule the holy Scriptures , but not the rule it selfe . Thirdly , we vse it , being Christs souldiers , as the Romanes their Tessera communis in warres , Tacitus as a short placard , wherin is comprehended the summe of our profession , for that cause called , as S. Austen writeth , Symbolum , August . de Symb. either in respect of the Authors , arguing their vnitie in faith , euery one casting in his seuerall share ; or of vs , it being the Christians Shibboleth distinguishing Gilead from Ephraim , Iudg. 12. Ruffin . in expo●it . a true trained souldiour from a rude nouice , or counterfaite intruder , or open pagan . And , giue , that wee made it either the Limitation of our faith , it is no more then the Fathers haue done ; Ambros , serm. 38 Ambrose calles it S. Peters key , strong inough to open and shut the gates of heauen . August . serm. 18 Leoser . 11 Austen cals it certam regulam fidei , an vnfallible rule of faith . And so doth Leo in his sermons de passione . or , if wee call it the perfection of all faith , it is no other then the same Augustine hath done , who intitles it the abridgement of both testaments totum continens com pendio breuitatis ; Aug. se. 131 id● se● . ●15 . and els where comprehensionem fidei nostrae & perfectionem , the simplicitie thereof , helping the rudenesse ; the shortnesse , assisting the memory ; the fulnesse , perfecting the doctrine of the professours : Hieron , ad Pamma . nor then S. Hierome , who accomptes it the absolute breuiary Christiani dogmatis ; no more then the Schoolemen who call it summam credendorum , containing in it the whole matter of faith , vel explicitè vel implicit , éeither directly , or respectiuely ; for , whatsoeuer thinges are credenda , saith Aquinas , Aquin. 〈◊〉 q. 1. art. 8. are referred either ad esse naturae , and so respecte the whole story of the creation , and consequently the articles of the three persons , each of them hauing an hand in that great worke , Basil. 〈◊〉 . as Basil elegantly obserueth : or ad esse gratiae , which the Creede presentes vnto vs in the articles of our redemption : or ad esse gloriae , which we expect by beleeuing the bodies resurrection , and the eternitie of life . Briefly , our faith resting vpon that double couenant of God vnto his chosen , Apoc. 21. 3 the first , I will bee thy God , is dilated in the former and larger part of the Creede , teaching his omnipotency in the creation ; his mercy in our redemption by his Sonne ; and the assistance of the holy spirite : the other , and they shall be my people , in the last part , from the Catholike church vnto the ende . And yet for all these glorious prerogatiues of this Apostolicall abstract , none of our writers haue made it the non vltrá of our faith , or the listes of our beleefe . But did wee so , what followes ? an horrible sacriledge insues , and threefold , that is , There is no article to make vs beleeue the Scripture to be Gods woord . that is fals , for beleuing in God the Father , we acknowledge both his essence , & his prouidence ; Aqui. ●bi supr. in esse diuino , saith Aquine , are included all those properties which wee beleue to be in God eternally , wheron dependeth vita beatitudinis , and amongst them his trueth : infide prouidentiae , all those thinges are comprised , which he hath temporally dispensed for mans saluation , which leade him in via beatitudinis , among these is the dispensation of his woord , which in our Creede wee acknowledge to be his , in professing him to be a God , and therfore true , for God is not as man , that hee can lie . Nomb. 23 Nomb. 23. but himselfe hath testified , 1. of the law , that it was the writing of his own finger , Exod. 32 Exo. 32. 2. of all the Prophets , as he said to Moyses os tuum sed verba mea , their mouth but his wordes Exod. 4. Exod. 4 for no prophecie is of priuate motion 2. Pet. 1. 3. 2. Pet 1 of the whole Scripture , that euery addition , or substraction is hie treason against his maiestie , as counterfaiting his Pattents Apoc. 22. 18. Apo. 22. 18. and therefore the Fathers expound the first Credo , August . ●erm . 181 Deum for the vnitie of essence ; Deo , for the veritie of his woord : and in Deum , for the assurance of his loue . Secondly , the Creede proues not Baptisme to be a Sacrament , yea but Augustin is of opinion , that whatsoeuer concernes omne Sacramentum suscipiendum , Idem . ibid. is therein contained . S. Hierome thinkes , Hiero● . in Pamma . that euen in that one article of the resurrection of the flesh , omne Sacramentum Christiani dogmatis concluditur● and in trueth the Sacramentes are , as I may so speake , a reall Creede , acting that which the other enacteth , performing in deede , which in the Symbole we professe in word , and are rather seales , then articles of faith . For Baptisme , whether by immersion or aspersion , Rom. 6. exemplifieth Christes death , & confirmes that article of remission of sins ; and the Eucharist presenteth the effusion of his bloud , ratifieng that article of his death and passion . Summarily , for Baptisme , August . serm. 131 S. Augustine concludes , omne Sacramentum Baptismi in hoc constat , vt credamus resurrectionem corporum & remissionem peccatorum nobis a Deo pr●estanda , and so it is reduced to two articles . But whether will we reduce , or how can we proue , by the Creede , the presence of Christ by faith in the Eucharist ● Surely much more easily , then they which defend his bodily carnall presence ; for this crosseth both the whole Creede , beecause corporall presence must needes bee visible and palpable Luc. 24. 39 , Luc. 24. 39. and so the obiect of the eie , not of faith ( for fides est eo●um quae non vides ) and , speciallyo , ne principall article of his ascent into heauen , there ●itting at the right hand of his father . Wherefore S. Bernard , Dionvs . Ca●●hus . as they write , tooke another course , for when one of his monkes could not bee perswaded either by the Creede or the word , that Christes body should be in the Eucharist really , and carnally , so forbore a long space the communion ; at last the good Abbot cals him , and I charge thee , quoth hee , vpon vertue of thy sworne obedience , vt mea fide vadas & communices . and thus , not the Apostles Creede , but S. Bern. faith must inforce that presence . As for the Sacramentall presence by faith , it may be reduced to all those articles which acknowledge Christ in his two formes , Phil. 2. 7 as Paule speaketh ; for he willeth vs so ofte as wee do celebrate , Math 26. to doe it in remembraunce of him , videlicet , of him , in the forme of a seruant , incarnate , iudged , crucified , & dead : and of him , in the forme of God , in assurance of his comming to iudge both quick and deade . Lastly , for the Creede it selfe , we are no otherwise tied vnto it , then the Fathers , who vsed other as well as this , both the Nicene , which is called Symbolum patrum , & Athanasius Creede more large than that , and S. Basils in words differing from them all . Basil. We vse it as the epitome of our profession , not as the perfect rule of faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which title we appropriate to the written word onely , by which all mattere of faith are to be tried and squared , as the quadrant stones of Salomons building 1. Reg 6 ; 1. Reg. 6 Euseb Eccl. hist. lib. 7 Hosius . and conclude with Eusebius , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 either the leauing of this rule ; or abusing it with Hosius , as a Lesbian leaden rule , hath caused so many ruinous and deformed heapes , such heresies and schismes in the church of God . But now doubting to preuaile this way , he shewes how this rule is cut short by fiue inches .

Others deny some articles of their Crede also ; for the Protestantes denie three articles of our Creede , and the Puritans fiue .

Aunsweare .

This diuision of Protestantes and Puritans , as it argueth the bitternesse of his malice ; so it maketh good that parable of our Sauiour , that Gods fielde wi●l haue both tares and wheate Math. 13 ; Math. 13 that position of ours , the church militant hath her rebellious members , as the perfectest bodie noxious humours ; Bern●rd . in Ca●t . that speech of S. Bernard , velis nolis habitabit intra fines tuos Iebusoeus , the ●ebusite will dwell in the land , to be thornes in our sides , and prickes in our eies Nomb. 33. Nomb. 33 ●●eronym . yet this is our comfort , that we may truely say with S. Ierome , Ostendimus tales discipulos , non fecimus . But this slanderous challenge , of our denying some articles of the Creede , reueales a conscience sea●ed with impudency , and a tongue set on fire with hell , 〈◊〉 as Iames speaketh . What true Protestantes deny hath hetherto and shall bee still maintained against the whole rout of Pseudocatholikes : as for the Puritans , if hee meane such as haue made either Corah his separation from vs , Nomb. 16 in contempt of authoritie : Luc. 18 or a Pharisaicall secession in maiorem puritatis erenium , Bernard . as Bernard speaketh , in opinion of greater integritie ; saying in the spirite of pride , Esa 6● . ● Stand a part , for I am holier then thou , Esa ▪ 65. Iob his builders in desolate places Iob 15. Iob. 15. ●8 taking themselues to be the oracles of wisedome Prou. 26. Prou. 26. 〈◊〉 as if the word of God had come onely to them , or should proceede from them alone 1. Cor. 14 such as the Puritano-papist● , 1. Co. 14. 36 Loyala his schollers , among them , the Iesuites , yesterdaies vpstartes , who preferre themselues both for diuinitie and puritie , farre aboue all the Romish clergie , regular & secular ; for these , I say , as the parents of the blinde man Ioh. 9. Iohn 9. aetatem habent , let them speake for themselues ; I meane not to be their aduocate Martial . yet as the Poet said , Improbé facit , qui in alieno libro ingeniosus est , it is a leaud part to miscontrue mens writings , a diuelish thing to belie them : but were it so ? I doubt not , but that wee haue as good authoritie to abridge the Creede of some articles , as any of their sideto enlarge it with more ; which to be lawfull , not only their schoolemen dispute , and conclude that the Pope , Aqu. 22. art. 1. q. 10 de iure , may doe it , but , de facto , they haue doone it , one of their Popes , Alphons . de h●res . hauing framed a third article of Transubstantiation annexuit Symbolo saith Alphonsus , hath foisted it into the Creede . And now let vs see what articles we denie .

1 The first is the Catholike church , Credo Ecclesiam sanctam Catholicam , I beeleeue the holy Catholike church , the which in verie deede they do not beeleeue .

Aunsweare

Which of the Protestantes beleeue it not ? I am assured that we all professe there is a Catholike church of Christ , not a Platonicall vtopia , no where extant , but a company of Gods chosen euery where scattered ; not a Cyclopicall anarchy , which the Poet describes , ●uripid . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; but as an absolute monarchy in respect of one head , Christ ; so a policie Aristocraticall administred by select gouernours : no pompous synagogue aspectable , in grosse , to mortall eies , because God onely knoweth all that are his , 2. Tim. 2. 2. Tim. 2. 19 for he is not a Iew , which is one outward Rom. 2. Rom. 2. 〈◊〉 . neither are all Israell , which are of Israell , Rom. 9 ; Rom. 9. 6. not as Noahs familie with a Shem and a Cham , or as his Arke with a crow and a doue , ( though this bee true in visible particular churches , where are some straglers not yet called , some weakelinges not fully confirmed ; some hypocrites not easely discerned ; some wicked ones not to bee auoided ) but as Clem. Alex. Clem. Ale● . defines it , au elect company into which are gathered the faithfull and iust , predestinate by God , beefore the worldes creation ; for this cause called an holy assembly , while millitant on earth , holy in affection ; when triumphant in heauen , holy in perfection ; in both states holy by Christes imputation . This is the harmony of our profession , and the true sence of this article : Aqu. p. 3. q. 2. art. 3 which euen Aquine their Angelicall doctor con●●meth , concluding that infidels are not members of the Catholike church , whereof Christ is the head , in acte , but inpossibilitie ; no● so neither , except they be predestinate to life , before the worlds foundation : and all their Catechistes insinuate so much , Vide Canis . in making the Catholike church , and the communion of saintes all one article : But heare his reason of our deniall .

Because Catholike is vniuersall ( a profound note ) & so the Church of Christ which we are bound to beleeue , must bee vniuersall for all a a Math. 16 time comprehending all ages , and b b Psa 60 vniuersall for c c Psal. ● place , comprehending all nations : but that Church which the Protestantes beleeue was interrupted , all the ages beetwixt the Apostles and Luther , which was 1400. yeares , or , in very deede was neuer seene before Luthers dayes , therefore that Church they beleeue cannot be Catholike .

Aunsweare .

A fit aunsweare to this , would cause the reader crie out , ●rasm . ex S●uda . with that prouerb , Date mihi peluim , this tedious iteration rather prouoking a vomit , then edging the appetite ; it being the full scope of his first article , where he receiued his aunsweare : therfore , since he requestes breuitie , heere onely obserue in this phrase ( interrupted ) either his blasphemous vntrueth , if he meane of the existence of the Catholike church , which wee beleue to bee perpetuall ; for the head neuer wanted his bodie , nor the Sunne his beames , nor the bridegroome his spouse , nor Christ his church ; I●en . lib. 4 but , as Irenaeus obserueth ab initio assistens plasmati suo filius , reuelat omnibus patrem ; it begunne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the first foundation , and shall not ende 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the finall dissolution of the worlde . The church beefore Christ incarnate , and this since he was glorified , being one & the same consanguinitate doctrinae saith Tertullian : Tertull. Ioh. 12 or els his Caiphas-like veritie , speaking the trueth against his will , if hee meane that the glorious conspicuitie , or sincere profession of the Catholike church was of long interrupted ; for that is true , in the olde testament by the worldes deluge the Aegyptian bondage , the Idole groues , and the Babilonish captiuitie : in the new , at the aduent of Christ by the worlds blindnesse , the Phariseis pride , the Iewes obstinacie , and the deuils malice ; after his ascent , by that threefold persecution , which S. Augustine mentioneth , Augustin . violent by tyrantes , fraudulent by hypocrites and heretikes , & both those together after the eleuation of Antichrist . But if interrupted after Christ and his Apostles , then was it begun by him , and continued by them , and that is it which Cyprian said , Cyprian . & we oft repeate , we neither seeke , nor reke what was doone ante nos before vs , but what he commands to be done , which was ante omnia , beefore all times , and aboue all men ; therfore that church which had the foundation by Christ , the source by the Prophets and Apostles , the frame and iointes by the Scriptures , we beleeue in that article to bee continually Catholike , alwayes extant , not alwayes radiant ; euery where dispersed , elsewhere distressed . pergit nebulo still he goes on .

Neither is it vniuersall in place beeing contayned within the narrow bounds of England , which is accompted but as a corner of the world . For the Lutherans in Germany , the Hugonots in Fra●nce , and the Guiues in Flaunders detest there religion , almost , as much as the Catholikes , neither will they ioine issue with them in diuers especiall points . And therefore the Protestants church which they beeleeue can no more bee Catholike and vniuersall , than England the vniuersall world ; or Kent the Kingdom of England , or a pruned bough a wheate tree ; or a dead finger , a man ; or a rotten tooth , the whole head .

Aunsweare .

Medusaes ill fauoured countenance turned men into stones , Athen. dip . and such brasen-faced ignorance , would make any man astonished . Who euer said , ( except the Romane proctors , for their Babylon ) that a particular congregation was the Catholike church ? we haue cried it at the crosse , and recorded it in our bookes , that as the golden candlesticke was multiplied into many braunches Exod. 25 , Exod. 25 and Aarons rod burgened into many blossomes Nomb. 17. Nomb. 17 so Christes church was parceled into many particuler churches , among which , this of England to the fretting despight of Romish rennagates , the famous renowne of our Soueraigne , and the eternall glory of his name , God hath selected , as among all flowers , the Lilly ; among all fowles the Doue ; of all trees , the Cedar ; of all the nations , Iudea ; of all the mountaines , this Zion , to be a sanctuarie for his chosen , an oracle for his woord , an habitation for himselfe : howsoeuer this viperous scorner in contempt calles it , a corner of the world ; a nooke it is in deede , but such an one as Aegina to Athens , Plu● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the eiesore thereof ; so is this to Rome , the hartsoare thereof . Why ? Bethleem was the smallest among the thousands of I●dah , Mich. 5. Mich. 5. 2 yet the sonne of righteousnes sprong thence and the glorious starre directed thether , Math. 2. Math. 2 The Iewes an handfull in comparison of the other nations , and yet in Iury was God knowne , his name was great in Israell , Psal. 76. Psal. 76. 1 a diamond of true lustre though set in brasse , is of more accompt & value , then a counterfaite byrall , or a Portingall perle fastened in golde . Wee feare not the Lions paw , the Spanish crueltie ; much lesse the scratch of a strumpet , the Libellers of Rome ; the braine of a Fox , the schismes of hypocrites wee contemne . As for this visible church of ours , we acc●mpt it as the arke of Gods presence , not beleeue it as an article of our faith ; it is the Romish opinion , and it was well placed among the extrauagantes , as a position extrauagant from all learning , Extra de ma●or & obedientis . reason , and diuinitie , that a particular Synagogue should be the Catholike church , that a filthy sincke should be the holy church , yet such a citie is Rome , and such is the diuinitie of the Popish clergie ; and therefore wee conclude this article with a Syllogisme inuerted vpon this Libeller , being his owne .

Whosoeuer beleueth a particular church to be the Catholike denyeth that article .

But the Papistes avow and beleeue Rome to be the Church . ergò The Papistes denie that article .

But that I promised , at his request , to aunswere seriously , I might play with him about his wheate tree , and aske him where he was borne ; and how corne growes ? I haue read in S. Basil , 〈…〉 that coales readie burnt , 〈…〉 haue growne vpon trees , but that corne hath bulkt into a stemme , and branched out into armes ( non me pudet fateri nescire , quod nesciam ) I neuer heard or read : but let his folly passe , we will follow him to the second article denied , as hee saith , by vs .

2 The second article is the Communion of Saintes , the which they deny many waies : First by not beleeuing that Christ hath instituted seuen Sacraments , wherein the Saintes of his church communicate .

Aunsweare .

The Protestantes denie that Christ instituted seauen Sacraments , This is his argument . ergó They denie the Communion of Saintes . The argument is denied , as beeing arena sine calce , an in●erence without any coherence , there beeing no semblable relation betweene fiue of those Sacramentes , and this article of the C●eede . Yet the Anabaptistes reason more properly , who beecause we detest their Platonicall communitie , as accompting Meum & Tuum to be more consonant to Gods law , Plat. de leg . and all Christian policie , do thereby inferre , that wee deny the Communion of Saintes . But to this purpose , for the article we beleue and confesse , that among the saintes on earth , though distant in place , or different in condition , or aliens by nation , there is an vnitie in religion , Ephes. 4 Rom. 12 an vnanimitie in affection , a sympathie in affliction , a mutuall charitie for reliefe each of other , 2. Cor. 9 either comforting the mind if vexed , 1. Pet. 4 or supplying the wantes if distressed , or supporting the weakenesse if vnsetled , or reforming the ignorance if blinded , or praying for deliueraunce if oppressed ; falsifying that Heathenish and vncharitable prouerbe , Athe. dip . 5 Amici qui degunt procul non sunt amici : This is our faith , without breach whereof , notwithstanding , we denie seauen sacramentes to bee Christes ordinaunce If he meane of them which denie al the seanen he should say somewhat , but not touch vs , who acknowledge two , which ratifie this article most , Baptisme , an initiation or entrance into this Communion , 1. Cor. 10 and the Lordes Supper which by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and speciall priuiledge is intituled by S. Paule 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the communion . Rom. 6 But if the force of this argument lie in the septenarie nomber , as it seemeth , by the Tridenrine anathema , it must , then all the auncient fathers , & some of their owne doctors , are as obnoxious to this imputation of denying this article , as we . 〈◊〉 Tertullian . August . ad 〈◊〉 . The obiections by our men , out of Iustine Tertullian , and Augustine in diuers places , are triuiall and stale , but especially out of Ambrose , Ambros. de sacrament . who of purpose writing a treatise of the Sacramentes , ●eckons but two . Is●idor , Gregory . Isidore and Gregory excede not three , As for the Sacrament of Matrimonie , grounded vpon an ignorant translation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ephes. 5. Ephes. 5. Canus lib. 8 Canus citeth the infinite differences , and digladiations of the schoole doctors there about . & Lombard , Lombard . the first hammerer of this seuen folde shield , by a close consequent , denieth it to be a sacrament , because it conferreth not grace , as all Sacraments must doe by their diuinitie . Erasmus . Erasmus constantly affirmeth that in S. Ieromes time , it was accompted no sacrament . Durandus . Durandus minceth it with an vnivocé and stricté , saying that it is a sacrament after the larger size , not properly . But Alexander Alensis , Alex. Alens . the ancientst schole man of credite , concludeth , that Christ instituted but two sacramentes , which hee proueth both by Christs side pierced , out of which issued water and bloud : 1. Ioh. 5 and also by that triple testimonie agreeing in one , the spirit , water , and bloud ; reliqua per ministros Ecclesiae ordinata , the rest were the inuentions , or additions of church gouernours . Petrus a Soto . And Petrus a Soto confesseth that the elementes , woordes , and effectes of foure sacramentes , cannot be proued by the scripture , Compend . Theolog. Compendium Theologiae is forced to say , that the element ( which in all sacraments is an externall substance and materiall ) is the action and humiliation of the partie penitent , and the woord adioyned to make it a full Sacramente , is the Priestes absolution . Bernard . S. Bernard puts in the Maundie of Christ for a Sacrament , and so makes eight , others , and aboue the rest . Dionys. Areopag . Dionys. Areopag . leaues out matrimonie , and so finds but sixe . But will you see two foxes tied by the tailes , and their heades turned counter ? this hood winckt libeller saith , Duraeus cont. Whitaker . wee denie seauen , but Duraeus the Schottish champion for Campian , findes that Caluin , Beza , and Melancthon agree vpon the full nomber of seauen : both alike true , for we denie but fiue , hauing the authoritie , and precedent of 500. yeares but for two onely , and none of ours euer allowed of the whole seauen . And therefore I conclude this point , first , that if our denial of iust seauen , bee a blot to that article , wee are not the first , the Fathers , after the Scriptures , directing vs , and ●ounder schoole-men of their owne agreeing with vs . Secondly , when he shall bring for those fiue pseudo-sacramentes , either the institution of Christ , to authorize them , or any commaundement to vse them , or any promise of remission annexed to them , or any element by God appointed for them , we will with reuerence embrace them , but their greatest clarkes hauing failed heerein , wee may not expect it at the hands of this sneaking atomite . And seeme they neuer so zealous in defence of their sacramentes , & Saintes communion , how basely they esteeme of them , one case in their Cannon law will demonstrate , which I singled , as concerning this purpose fitly . It happeneth that one in iusting and torneament is cast , & his horse falling vpon him , bruiseth him mortally , it is permitted vnto him to communicate of the Eucharist , to be annointed with oile , and to doe pennaunce , ( there are three sacramentes ) and yet after all this , Decreta● . tit. de To●neament . §. accedir . hee must bee denied Christian buriall . First note the absurditie , to preferre buriall aboue the chiefest sacrament : & then the vncharitablenesse , to forbid his bodie to sleepe among Christians , who died in their sight a Christian , which is a kind of deniall of this article , Christian buriall bein some respect , a communion of Saintes .

And specially the true and reall presence of our Sauiour Christ in the Eucharist , by which a a 1. Cor. 10 〈◊〉 . 17. all the faithfull members participating of one and the selfe-same body , are made one bodie , as all the partes of a mans bodie are made one liuing thing , by participating of one soule .

Aunsweare .

To discourse of this double controuersy de modo essendi & edendi , of the manner of Christes beeing , and our eating him in the sacramente , consideringe , how their schoolemen , leauing the simple trueth of Gods word , haue verified that prouerbe , Mendacij multiplex est diuortium ; Eras. Adag . and are at daggers drawing among themselues , would aske more time , then I vouchsafe to spend in aunsweare of so base a pamphlet as this : the soundest and acutest of them , hauing descanted whether he be there , as quantum , or quantitas ; or if so , whether locally , or if so , whether circumscriptiuely , in the ende are driuen to say , Thom. p. 3. quest. 75 that he is there secundum quendam modum huic sacramento proprium , qui est sacramentalis . Indeede , if Christes naturall bloud were as properly ours , as euery mans owne bloud is his own , some shew there were of this reall and carnall communion of which he speakes , but sithence his bloud , Can. lib. 12. saith Canus , is no otherwise ours , but as the light of the sunne is , by participation , as of those beams , so of his graces ; that as the 〈◊〉 , keeping his certaine tabernacle in the heauens . Psal. 19 Psal. 19. doth nourish and cherrish with his heate & brightnesse these inferiour & sublunary bodies , so Christ sitting there , as hee must doe , till his comming in maiestie Act. 3. 21. Act. 3. 21 without locall motion , or carnall application , communicateth with his saintes , in that holy sacrament , the forcible power of his bodie & bloud , which worketh so mightily in faithfull hartes , that both it settleth the kingdome of God within them , Luc. 17. 21. Luc. 17. & lifteth them into heauenly places Eph. 2 faith being that Eagles eie , Eph. 2. 6 Iob. 39. 33 which , spying the pray a farre off , as Iob speaketh , maketh the saintes resort thether , where the carcasse is , Math. 24. ●8 Math. 24. And for the second , great difference there is , perchance , not obserued by many , betweene our eating of Christ , and our vniting with him . Wee are vnited vnto him vt viuenti , as our liuing head , & nos viuificanti and making vs his liuelie members . We eate him as our Passeouer 2. Cor. 5 ; 2. Cor. 5 that as the Israelites , eate the one mortuum & assum , deade and roasted , Exod. 12 , Exod. 12. 9 so wee him crucifixum & passum , dead and slaine , and so that speech of Austen is true , August . that we haue him here in pabu , lo , as he was in patibulo torne and rent ; as himselfe ordained the sacra●ent in 〈◊〉 fracto not integro , Lue. 22. 19. the bread broken , not the whole loafe , therby signifying , yea saying , that in doing it wee must remember him not as liuing among vs , but as dying for vs ; vt in cruce , non in caelo , as hee was crucified , not as hee is glorified , whereby wee conclude , first , for his presence that his body is so farre foorth there quatenus editur , as it is eaten , but his bodie is eaten as dead and slaine , so himselfe appointed it , This is my bodie , and stayeth not there , but addes withall , Math. 26 which is giuen for you : and his bloud is droncke , not as remayning in his vaines , but as shed ; so himselfe speaketh , This is my bloud of the new testament shed for many . Now his bodie bruised & his bloud poured out can no otherwise be present in the Eucharist , but by a representation therof in the bread broken , & in the wine effused , of the one side ; and on the communicantes part , by a grateful recordation of the benefites , a reuerent valuation of the sacrifice , a faithfull application of his merites in his whole passion ; and therfore his presence must be sacramentall , and our eating spirituall , August . de verb. 1 om. serm. 33 for , non quod videtur , sed quod creditur pascit , saith S. Augustin . Secondly for the vnion . It is true which Christ saith that hee which eateth my flesh abideth in me and I in him . Ioh. 6. 1● . Ioh. 6. 56. not that this vnion is first begun in the participation of that holy supper ( for none can truely eate the bodie of Christ , vnlesse hee bee first vnited with him , and ingrafted into him , nec veré edit corpus Christi , qui non est de corpore Christi , saith S. August ) because prima vnio , August . saith Aquinas , Aqu. 12. quest. 66 the first vnion betweene God and man , is begunne in Baptisme by one spirite , into one bodie , as the Apostle speaketh 1. Cor 12. 1. Cor. 12. & continued by faith , hope , and charitie , all these the operation of the spirite . But if we truely eate the bodie , and drinke the bloud of Christ , then by the power of the holy Ghost , and faith cooperating , this vnion is strengthened , the vigour and effectes whereof , after a true participation , we shall feele in our selues more forcible and liuely . An vnion more stronge and neere , then that which he 〈◊〉 speakes of the bodie and soule : for the soule may be separated from the bodie , Eccles. 12 but the elect members of Christ can neuer be disiointed from him ; and therefore the whole bodie of his church is sometimes called , by his owne name , Act. 11. 26 not as the Antiochians , Christians , but Christ , so Ambrose reades that place Gal. 5. Gal. 5. 24 Qui sunt Christi , They which are Christs in the nominatiue plurall , not in the genitiue singular . Briefly , for both I aske , is not Christ as present in Baptisme as in the Eucharist , for in them both wee communicate with him , bredd a new in the one , fed a new in the other , and yet Christes reall presence is not challenged for Baptisme ? if they say , no , beecause of the Eucharist it was said , Gal. 3 This is my bodie and bloud , not so of Baptisme ; I aunsweare , as much , if not more was spoken by the Apostle , They which are baptized haue put on Christ , put him on we cannot vnlesse hee bee present , and the putting him on , is euen the very same , which he els where calleth Christs dwelling in vs . Eph. 3 Eph. 3 , namely , that in Baptisme we are so transformed , as now not wee , but Christ alone doth liue within vs , Gal. 2. Gal. 2 as neere an vnitie as may . August . ad infant . & de conseer , distinct. 2. And in trueth S. Augustin is out of doubt , that in Baptisme the true member of Christ corporis & sanguinis Domini particeps fit , is partaker of the bodie and bloud of the Lord , and therfore no reason withstandes , but that he should be really present in both , or in neither . Againe , is it wee , or they which denie the communion of Saintes in this sacrament ? we , keeping Christes institution , and commandement , participating it to all , which by S. Paule his rule , 1. Cor. 1● haue first tried and examined themselues , and in both kindes , the bread & the cup : or they , which by their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Apostle speaketh ; their priuate masse as they terme it , haue turned coenam in scenam , the supper into a spectacle , and this blessed sacrament into an heaue offering , feeding the peoples eyes with the priestes eleuation , and sole mastucation ? or , if once in a yeare they vouchsafe them the communion , they defalke on halfe , denying them the cup , Lombard . li. 4. dist 11 Ambros. in 1. Cor 11 which by Lombards collection , out of S. Ambrose , is to denie the redemption of the soule ; for the bodie , saith hee , was broken for the freedome of our bodies , and the bloud was shed , for the redeming of the soule , as it was prefigured in Moses law . Thus they maki●g their lai●ie but Easter Saintes , suffering them no other time to communicate with them , and then also denying them that communion which assures them to bee saintes , in bereauing them of the cuppe , to which that blessi●g was added , which was not to the bread , videlicet , 〈…〉 shed for many in remissionem peecatorum for remission of sinnes , and so making them demi-saintes , are more guiltie of annihilating this article of the Communion of Saints then we , which exclude none , and giue the whole . But to conclude , if the real and carnall presence of Christ , be the onely cause of the Saintes vnion vnto him , and their communion among themselues , what then doth S. Augustine meane when he saith , August . in . Ioh. tract . ●9 . that , in receiuing of the sacrament , some do eate panem domini , and other some panem dominum ? if it be bread , then it is not transubstantiated into his bodie ; if some do eate the bread of the Lord , & other the bread the Lord , what makes the difference ? if it be his bodie really , then is it alike to all ; for Christes bodie cannot bee changed : if to some it be bread , and to others Christ , the difference is in the receiuer , not in the sacrament : summarilie , in the holy supper , there is sacramentum , & res sacramenti , idem 〈◊〉 . tract. 26. the first , the twoo elementes , the second , Christ himselfe : they are tasted with the mouth , and chewed in the teeth ; this must haue , as Basil calleth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the mouth of the inward man , 〈…〉 which is faith . The sacrament is receiued by some to life , by others to perdition ; but the thing it selfe , 〈…〉 Omni homini ad vitam , nulli ad mortem , saith S. Austen . If therfore Christ be there carnally present , then indefinitely , quicunque eius particeps fuerit , whosoeuer , good or bad , shall participate , eateth vndoubtedly his owne saluation , and so becomes one with Christ , a consequent necessary , but most impious .

Seondly they deny the Communion of the church militant & triumphant , by exclaming a a 〈…〉 against inuocation of Saints ; by which holy exercise , those blessed Saintes in heauen , and wee in earth communicate , wee by prayer glorifiing them , and they by b b Mediation . meditation obtayning our requests .

Aunsweare .

This distinction of saintes into militant and triumphant we allow , that there is but one tribe and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of them both wee acknowlege Eph. 3. Eph. 3. We on earth sub pellibus , lying in campe vnder sold & pay , fighting as souldiers 2. Tim. 2. 2. Tim. 2. 3. the celestiall in rest and glory , hauing coronam repositam , impositam 2. Tim. 4 , 2. Tim. 4. 8. the crowne laid vp for them , put vpon them , Apoc. 1. 5. raigning as kinges , Apo. 1. That communion with them wee maintaine , which the primitiue church allowed , both by imitation of their vertues , in our conuersation , Epist. Smyr . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by celebration of their praises in panegyricall orations , by the example of the Apostle Heb. 11 ; Heb. 11. in reuolution of their annuall memories , at solemne feastes authorized by the church . Epiphan. We detest the Cainans , and Eunomians , for contemning the Saintes departed , accounting a liuing dog , better then a dead lion Eccles. 9. Eccles 9. Aug de 〈◊〉 . with S. Augustine , we honor them , charitate , non seruitute , hauing receiued prohibition to be seruants of men 1. Cor. 7 , 1 Cor. ● . with loue , not feare ; in admiration of their liues , not adoration of their images : nec templa sicut dijs , sed memorias vt hominibus dicamus , 〈…〉 saith Austen , we reare not temples vnto them as Gods , but record their memories as of holy men ; there being a difference betweene sepulchra aedificare Math. 23 , Mat. ●3 . & simal●chracolere , betwene dignifieng them as Saints by celebration , & Deifieng them as Gods by inuocation : this comb●ning of heauen and earth together , by prayer to them , being rather a mutinous rebellion and conspiracy against God , then a mutuall communion or societie of saintes ; grounded vpon an heathenish superstition , 〈…〉 the chiefe authors beeing Plato and Apuleius , who formed mediators Doemonicall , and Heroicall , both , those spiritual essences which they call Doemones , and the soules departed , which they called Heroes , ( as the popish clergie , Angels and Saintes ) continued by supposed aparitions of walking ghostes , and miracles wrought at martyrs monumentes ; and confirmed by some ambiguous irresolutions of a few fathers : for whether they procure vs any good , 〈…〉 2. euen Origen makes it a question , & thinkes it not to bee chartulae mysterium , a written veritie , but an vnknowne secrete ; and they which were that way , in such affections , most passionate , slaked their heat in this case , Basil. with a Si , or a Qnasi , as S. Basil : with an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Nazianz. Nazians as I thinke & am perswaded : not resolued by the scholemen what their knowledge , or their power is , whether their knowledge be matutina or vespertina ; and whether they procure vs any , Aquinas . good either impetratiuè by mediation of their prayers , or interpretatiuè by valuation of their merits . No where , euen by the confession of Eckius , Eckius in Enchirid. authorized in scripture by any example or precept ; not in the old testament , Exod. 32. 4. because the people were to prone to Idolatrie , as in the Calfe was seene ; & the saints were then in Limbo , not glorified : not in the new , least the Gentils couerted shold returne and worship men for Gods , as the Lycaonians did Paul and Barnabas Act. 14. Act. 14. not in the writinges , or preachinges of the Euangelists and Apostles , least they might be suspected of arrogancy , as purueyors of their owne prayses , in proclayming themselus an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a future glory among men , after their decease ; Durae cant , Wh●ttak . this saith Eckius , although both Duraeus will needes fetch it from the very crosse of Christ , in this manner ; 〈…〉 Our Sauiour , in his passion , cried out Eli , Eli , and the people thought hee had called for Elias , ergo Inuocation of Saintes was vsed among the Iewes . and this pamphletor , as you see , wil haue it an article of faith , which cannot be , whether we look vnto the matter of faith , which is the word , or the obiect of faith , which is Christ . For nothing may bee an article of faith which is not squired by the rule of faith , the scripture : Neither is prayer to be made vnto any , but on whome we beleeue , Rom. 10. Rom. 10. & no Christian dare say that wee must beleeue in Saintes . It was said of Cesar , 〈…〉 that in the renewing Pompey his statues which were ruinated , he erected his owne : here it is contrary , for this glori●eng of the Saintes , is the disparagement of the whole Trinitie ; of God the father , beeing the principall obiect of our prayers by his owne precept Psal. 50 , 〈…〉 Call vpon mee . by Christes auaunt to Sathan , Math. 4 , 〈…〉 . Eisoli , him only thou shalt serue ; by his soueraigntie of place beeing our king of olde , Psal. 74. 12. 〈…〉 nec benè cum socijs regna-manent , saith the Poet. Of the Sonne , beeing the vnus mediator , the alone mediator betweene God and man 1. Tim. 2. 5. 1. Tim. 2. 5. the still suruiuing priest making intercession for vs Heb. 7. 25 , Heb. 7. 25. without whome there is no accesse vnto the Father Ioh. 14. Ioh. 14. 6. who onely , as Ambrose saith , Ambros. hath that double office of a mediatour , imperare vt deus , & visitare vt homo , as man compassionating our infirmities , Heb. 2 , Heb. 2. as God supplying our wants , as man dying for our sinnes , as God risen for our iustification Rom. 4. Rom. 4. vit. as both God and man , sitting at the right hand , requesting for vs , Rom. 8. 34. Rom. 8. 34. Of the Holy Ghost , the life & breath of our praye●s , for we know not what to pray as wee ought , but the spirit it selfe maketh request for vs within vs , Rom. 8. 26. Vers. 26. so that the establishing of prayer to Saintes were to subiect the spirite of God to the deuotion of men , for postulare minoris est , saith Aquinas , 〈…〉 it is the inferior his part to sue . Wherefore the Apostle concludeth , that the searcher of the hearts knoweth the meaning of the spirit , qui postulat prosanctis , vers. 27. Vers. 27. for the Saints not to the Saints . Briefly , whereas euerie prayer must be made in the name of Christ Ioh. 16. Ioh. 16. ( the sweetest In nomine we can sing ) and euerie praier not so made , non solùm non delet peccatum , Aug. in 〈…〉 . sed fit ipsa peccatum saith S. Austen , surely the prayer to saintes must needes be sinne , because we must not pray to them , per Iesum Christum for Christs sake , for that were to make him inferiour to them : and that is no maruaile in Rome , for in their Canon of the masse , Canon . Miss. the greasie priest , requestes God the Father , that hee would vouchsafe to heare his son Christ ; as if his orizon were more preualent with God , then Christes intercession .

3 They denie the Communion of the church militant , & the soules b b 〈…〉 in Purgatory , bereauing them of that Christian charitie , which charitable compassion , and mercifull pittie requireth , and by mutuall affection the members of one bodie helpe one another .

Aunsweare .

It must needes prooue syncere religion , which frames diuinitie of poetrie , and fetcheth Virgils Aeneids into the Apostles creede , & maketh the Popes kitchē-stuffe ( the furnace & fuell of Purgatorie ) an article of faith : but heerein is that speech of Tertullian properly instified , Tertull● Apoll. That Philosophers are the Patriarkes of heretickes . This fancie of Purgatorie being imagined , Home : Odiss . Plat. Phaed. Virgill . Enerd . 6. first in the dreame of Homer , Plato , and Virgill , vpon a foolish pittie ( which this melting boweld traytor ) calleth charitable compassion ) that those , who died in their sins which wer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 venial & curable , though they were not woorthy to flie to heauen immediately , yet not so cruelly to bee censured , as to be throwne downe into Ta●arus , or Hell : the iudge who ballaunced the weight of the Painims sinnes was in . exorable Radamanthus , but of the Catholike ghostes , the indulgent Pope . Among the Christians , the principall founders thereof , Clem. Alex. either Clem. Alexand. who was so enamored of Philosophy , that hee concluded , the Grecians might be thereby saued : Origen . or his scholler Origen , of whome it is no maruell , he should thinke the soules departed might bee freed from torment , sithens hee also helde , that euen the damned spirites , and Lucifer himselfe should in the ende bee saued . The scriptures for this place , 〈◊〉 by their owne confession , none or obscure ; the Fathers in this pointe to themselues contradictorie ; the greatest patrones among themselues vnresolued ; first , of the place , whether in the aire , or vnder the earth , or the brim of hell ; Secondly , for the scite , whether extensiue as a couer ouer hell , in latitude ; or collaterall with hell , seuered by a partition , in longitude ; or circular about hell , in seuerall celles , as the spottes of an apple about the quore : Thirdly , for the nature of the place to some it shall not be fire , but tanquam ignis , 1. Co●. 3. as it were fire , as out of S. Paul they collect : to other it shall bee both fire and water , P●al. 66. as out of the Psalmes they inferre ; to other it shall bee a lake and no water , as they cite Zachary to that purpose . 〈◊〉 Fourthly , for the parties tormented , the most wil haue them a middle sorte betweene saintes and sinners ; this fellow , as it seemes , accomptes them saintes , els why brings hee them within compasse of this article ? Therefore we , refusing to build vpon sand , leaue them to their vnletled coniectures , & out of the Scriptures acknowledge no Purgatorie but one , 1. Iohn . 1. the bloud of Iesus Christ purging vs from all our sinnes : wherein the garments of the saintes are washed white . Apoc. 7. 14. Apoc. 7. no other clensing but that which Aquinas mentioneth , Aq●inas . Pa. 3. q. 27. art. 3. velper gratiam a culpa , vel per lumen doctrinae a nescíentia ; either from the guilt of sinnes by his grace , or the drosse of ignorance by his word . For which he hath appointed a double fire ; for doctrine , the fire of the spirite , 1. Cor. 3. 1. Cor. 3. to trie timber from stubble , pearles from strawes : for the other , 1. Petr. 4. 〈◊〉 that which Peter calleth the fierie triall , videlicet , the afflictions of this life , which are as fire to golde , 〈…〉 . as the flaile to corne , saith Gregorie . But two sortes of vessels , of wrath and sauour , either for honour or contumelie , Rom. 9. Rom. ● Mat. 25. sheepe or goates for the right or left hande . A double state of saintes , 2. Cor. 5. which S. Paul resembleth to a gargarment , in this world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the vesture of this flesh in the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their inuestiture with immortalitie ; either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a peregrination from God here , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a presence with him in heauen . For both which there is allotted a seueral burden , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gal. 6. Augustine . 〈…〉 in this life , that which S. Austen calleth onus mutuae charitatis , mutuall affection and compassion in supporting each other vers 2. in the next life , onus reddendae rationis , the render of accompt , which euery one must beare himselfe vers. 5. Vers. 5. But two places of resort , Luk. 16. Abrahams bosome , & the lake of brimstone ; Apoc. 20. two wayes thereunto , the one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a straightened path , hardly passable , the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a broadway , a roadway with trauailers innumerable , Math. 7. Math. 7. Two rewardes in the ende , the crowne of righteousnesse , eternall life . 2. Tim. 4. Tim. 4. the wages of sinne , euerlasting death , Rom. 6. August . 〈◊〉 . Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum . Cyprian refrigerium iusti , supplicium iniusti ; the atchieuement of both in this life , in the other neither remission , nor redemption saith Austen , this beeing the time of working that of reward , Nazian● saith Nazianz , this of striuing , Chrysost. that of crowning saith Chrisostome .

The 3. Article is Remission of sinnes , for they acknowledg no such effect in the Sacrament of Baptisme , but onely accoumpt it as externall signe of a praereceiued grace of fauour of God , by his eternall predestination , against the expres word of God : which therfore calleth the Sacrament the a a Tit. 3. lauer of regeneration , for that in it the soule deade by sinne , is newly regenerated by grace .

Aunsweare .

This fellow purposed from the beginning Asellius his profession , A. G●l . Lib. 7. which P. Africanus said was malitia and nequitia , to bee not onely a libeller , but a liar ; that argues his mind to bee malitious , this bewrayes his cause to be bad , both make him shame lesse , and all spring from ignorance , either making report his ground , or partiall reading his best intelligence , neglecting our writers , and cleauing onely to his owne side , whose fashion it is to fasten opinions vppon vs , neither conceiued by vs , nor receiued among vs . The concent of our church is , that Baptisme is the indument of Christ , Gal. 3. Gal. 3. Rom. 6. an insition into Christ , Rom. 6. as the arke of Noe , in the deluge , to saue vs . 1. Pet. 3. the lauer of regeneration to wash vs , Tit. 3. 〈…〉 working a double effect , priuatiuely remissa culpa in washing vs ; 〈…〉 positiuely data iustitia in sanctifieng vs . 1. Cor. 6. 11. 1 Cor. ● . 11. whether wee vse it as the water of Iordan by immersion , Math. 3. Math. 3. or as the holy water in the law by aspersion Nomb. 19. Numer . ●9 . not regarding the heathenish distinction , betwene diuing & sprinckling in Macro . Macrob 〈…〉 Clem. Alex. & therefore with Clem. Alexand. we account it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the soueraigne counterpoison against originall venim ; 〈…〉 with Nazianz. the deluge of sinne ; with Basil , the mother of adoption ; with Chrysostome , Chrysostom the purgatorie of life . Ezechiel his aqua munda , cleansing vs from all our pollutions , Ezechiel . 36 Ezech. 36. Notwithstanding , we ascribe not this power either ad clementum , or momentum , not to the element of water , Aquine . as though it had vim ablutiuam , as Aquine speaketh , this skouring force ; or regeneratiuam this renewing power , as Lombard termes it ; Lombard . but vnto the bloud of Christ working inuisibly by the power of the spirite , Tit. 3. non enim aqua lauat animam , sed ipsa prius lauatur a spiritu , vt lauare possit spiritualiter , Hierom. saith Ierome . Hereupon the Fathers resemble it to the diuing poole of Bethesda , Iohn 5. Ioh. 5. as that being moued by the Angell , had an healing power : so this consecrated by the word and sanctified by the spirite , hath a soueraigne effect and operation ; and for that purpose , somtimes they call the water , in Baptisme , rubram aquam red water , the bloud of Christ , hauing ther his inuisible working . Why ? but the Protestants accoumpt it onely an externall seale of a prereceiued grace in Gods predestination : hee names none , Cam. ●at 8. yet Campian , whose ape hee is , Duraeus . contra Whit. lib. 8 quoates Caluin , but cites him not ; Duraeus cites him , but vnderstandes him not ; that word onely is not the first he hee hath coyned ; the father of lies , as the Fathers obserue in Math 4. hauing taught them all a to adde or defalke from a text to serue their turne . Cal● . instit. lib. 4. The first fruit , which master Caluin , among three principall effectes , noteth in this sacrament is , that it is Symbolum nostrae purgationis , the very wordes of the Greeke Scholiast . Schol. in 1. Pet. 3. Pighius in 1. Pet. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yea of Pighius a grosse papist , baptsmus a peccatis ablutionis signum est . & instar signati diplomatis saith Caluin , and as the kinges ●etters pattents vnder seale confirmeth our commission : that as a prince , hauing purposed a fauour to his subiectes , graunts it by his patentes of meere indulgence , and ratifies it by his seale for more assurance ; so God , hauing purposed in his eternall counsell to saue some , which hee cannot doe before hee haue remitted their sinnes , therefore in Baptisme he both conferres this grace , & confirmes it vnto them ; for which cause the scriptures and fathers do call it sigillum promissionis & remissionis ; conferres it , I say , Camp. vbi sup. as Campian confesseth it , veluti per canalem , deriuatiuely , not originally ; effectually , not effectiuely ; as by a brooke not as from a spring ; for this is Christes bloud , quia latus Christi est latex sacramenti saith S. Austen : Allen de Sacra . chap. 3. as Allen the Cardinall speaketh , grace is wrought in Baptisme as a man writeth with a penne , powerfully , yet instrumentally ▪ confirmes it visibly , se●ling that which concealed ; so , that which was in his secrete counsell , propositum , the purpose of his will by predestination , in Baptisme hee makes it depositum , the pledge of our saluation , and onely to the elect , for in solis electis sacramenta efficiunt quod figurant saith S. Augustine , August . de bap. contra Donat. & citat . a Lomb. lib. 4. dist. 4 in the elect onely , the sacraments performe really , which they present figuratiuely : and therefore that is no heresie nor fancie to call it the seale of a praereceiued grace . For iustification by faith , which oftentimes , in those which are adulti , preuents Baptisme , is a praeaccepted grace , and cannot stand without a perfect remission of their sinnes which are so iustifyed . What fruite then bringes Baptisme to them ? euen this saith Lombard , beecause hee who thus iustified commeth to Baptisme , Lomb. vbi sup. F. is as the branch brought by the doue in to Noe his arke , Gen. 8. Gen. 8. qui ante intus erat iudicio Dei sed nunc etiam iudicio Ecclesiae , who beefore was iustified , & fully remitted in gods secrete iudgement , but now by Baptisme is made a visible member of the Church , the ●acrament being the euidence of Gods prouidence and this was Cornelius his case Act. 10. Act. 10. Also a a 〈◊〉 lib. 4. contr. Apol. Iesuit . we vrge the necessitie of Baptisme , especially to infantes , least they should seeme either naturally innocent , or generally sanctified without it ; yet not simply , but with a reseruation , first , of Gods omnipotencie , who beeing agens liberrimum , as the schoolemen speake , hath not tied his power to the sacraments , saith Lombard ; Lomb. vbi sup. secondly , of preeminence to Christes Baptisme , wherein , not hee , but we were washed , the waters drenching him , but cleansing vs : which made S. Augustine to crie out Omisericordia , August . de temp. serm. 30. ô the mercie , and withall , the power of God , Nec dum eramus in mundo , et iam abluebamur in Baptismo . Thirdly , with a dispensation of that which the scholemen call articulum necessitatis , there beeing no contempt of religion , but either extremitie disappointing ; or death suddenly preuenting , as infantes , and the theefe crucified Luc. 23. Luc. 23. Fourthly , with a distinction of Baptismus voti , when there 〈…〉 in the parties , but no oportunitie for the action , volentes non valentes saith Lombard , as in the case of Valentinian in S. Ambrose : Ambros. orat ●uneb . Valentin . briefly , we so highly extoll the dignitie , necessitie , and efficacie of Baptisme , that Duraeus pleaseth himselfe triumphantly , Duraeus de Paradox . contr. Whita● . in hope that some of our writers are prooued , in this opinion , Romanistes , sauing , hee misliketh our detestation of that magicall conceite of opus operatum , videlicet , that the very act of Baptisme , without either the parties faith , or the spirites power , should confime grace of it selfe . To conclude , whether wee or they acknowledge more power and effic●cie in this sacrament , let the world iudge : wee , with the Apostle ascribe the effectes of grace , of cleansing , of remission , of sanctification vnto this holy Baptisme . 1. Cor. 6. 11. 1. Cor. 6. 11 euen as it was instituted by our Sauiour , without any slibber-sauced ceremonies ; or they , who , as if it were not of it selfe effectuall inough , adde exorcismes , and exufflations , and lights , and oile , and spittle , and durt , with which neither the riuer Iordan , nor the 〈…〉 , and Infantes were euer consorted or acquainted . And now from ablution , hee comes to absolution .

Moreouer , they allow not the Sacrament of penance , wherein all actuall a a Ioh. 20. sinns , committed after Baptisme are cancelled .

Answeare .

The Apostle willing vs to offer vp our bodies sacrifices , Rom. 12. we vse pennance or repentance , as the Priestes sacrificing kniues , to mortifie our earthly members . Colos. 3. Colos. 3. to kill those beastlike passions and affections which rage within vs : applying it as an wholesome chastisement , not vsing it as an holy sacrament , it hauing neither visible signe , nor diuine institution . The Trentish conuenticle confesseth , that it was no sacrament in the olde testamente , whereby we inferre that it is no sacrament at all ; Act. 10. & 26. for Peter Act. 10 , and Paul Act. 26 professe , that they preach no other doctrine of repentance , then that which the Fathers and rophets beefore had taught . Neither was it , ●ay the Trentistes , a sacrament before Christes resurrection , but after it was : then first , the repentance which Iohn Baptist preached , Math. 3. & 4. Math. 3. and our Sauiour published , Math. 4. ( both which places the Rhemistes haue translated Doe pennance ) was no sacrament . Secondly , it crosseth an other assertion of their owne , when they say that Pennance is no sacrament beefore Baptisme ; put the case in those which beeing conuerted , and hauing repented vpon Peter his sermon Act. 2. Act. 2. were after baptized , which was after Christ was risen and ascended ; by the first opinion then it was a sacrament ; it was beefore their Baptisme , by their second rule then it was no sacrament . Lastly by this concession of theirs , all the examples , and testimonies , which they inforce for satisfaction our of the olde testament , either of Miriam Dauid , or Manasses are friuolous and superfluous . And therefore the glosse of their Canon law concludes , Glos. de poenit dist. 5. it is better to say , that it was rather an vniuersall tradition of the church , then any scripture institution : and one of their great schoolemen is peremptorie , Bon●●en . that the agnizing of the fault & desert of punishment , together with the recognizing of Gods mercie and fauour , causeth remission of the sinne , as for confession and satisfaction , it is the church imposition . Trueth it is , loth they are to giue too much to Gods grace , therefore , because in Baptisme wee receiue remission of our sins freely , without our worke concurring , they haue inuented for falles after Baptisme Pennance , wherein temporarie satisfactions shal be meritorious . As for vs , we confesse ingenuously , that , by reason both of that originall taint , Cipria● which Cyprian calleth virus paternum , Adams guilt : & our naturall corruption , which Dauid calleth virus maternum , our mothers conception . Psal. 51. Psal. 51. and the reliques thereof , which S. Paul clepeth the law of the emembers , Rom. 7. Rom. 7. ●eueling in our bodies , & rebelling against the spirite , till it haue gotten from peccatum babitans to peccatum regnans , Ro● . 6. as S. Rom. 6. 12. Iames saith , Iac. 3. in many thinges , wee euery one offend , euen the iustest man , seauen times a day . Prou. 24. Pro. 24. 26 the treacheries of the deuill , the lustes of theflesh , the allu rements of the world , working vppon that corrupt inclination , G●● . 6. sometimes praeoccupate vs , with slips of ignorance , through infirmitie ; Psal. 19. oft-times th●ough malice precipitate vs into hainous enormities , euen those which the schoolemen call vastantia conscientiam , which without repentance & faith , cannot be remitted . And therefore we detest the Anabaptistes , who establish a perfection after Baptisme , more absolute then Adams was in his integritie . For as Augustine noteth , August . his was posse non peccare , a libertie , if hee would , not to sinne : but they will haue it coelestiall , non posse peccare , to haue no possibilitie to sinne , this is Pharisaicall arrogancie : much more the Nouatians , who denie to those that relapse after Baptisme , any hope of remission from God , or intromission into the church ; this is the gulfe of dispaire . And to them we 〈◊〉 the Enthusiastes , who thinke God will be reconciled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without mediation by prayer , or ministerie of the word , or assuraunce of faith , or sorrow by repentance , this is Epicurish securitie : but in defiance of them all , we preach with S. Augustine , August . repentance to be arra pacis , the earnest of our peace with God ; Basil with S. Basil , that it is the physicke of the soule ; Plut. de ●olert . animal . and as in Phisicke there are three partes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 surgerie by incision , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by purgation ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by diet ; so herein , first , contrition , which is the phlebotomie , yea the cutting of the very hart-stringes . Act. 2. Act. 2. which Dauid calleth the acceptable sacrifice . Ps. 51. Psal. 51 second confession , as the vomit casting out before God and men , to our confusion , and their example , the filthinesse of our sinnes : as the Scolopendra turneth her entrailes outward to scoure them ; Plutar. pleading , Grego . in Iob as Gregorie speaketh , nostras causas apud Deum , & . causam Domini aduersus nos , acknowledging our sinnes against our selues Psal. 32. Psal. 32. with shame of countenance , with remorse of conscience : priuately , if we be burdened ; publikely , if we be inioyned . Thirdly , fasting and weeping , Ioel. 2. Ioel. 2. which is the diet to keepe the bodie vnder , and tame it by subiection 1. Cor. 9. 1. Cor. 9. not onely as a preuention of sinne , but as a punishment for sinne . Psal. 69. 1● . Psal. 69. 10. which repentaunce , or penaunce , notwithstanding , wee doe not say with the Pseudocatholikes to bee a second plancke to saue vs , a new meanes of our remission , eleuating thereby , or annihilating the vigour and force of Baptisme , the effect whereof , I said beefore , wee tied not a a Sect. 1. huius arti , ad momentum to the very instant of the celebration , as if any sinne after ensuing might abolishit ; for , that were too much to weaken the efficacie of so mightie a sacrament , and to repeale too sodeinely the force of so strong a couenant , and to deiect most basely the authoritie of so great a seale , especially the holy Ghost hauing called it , an aeternall mercie , an vnmoueable league , Esa. 54. Esa. 54 and as a continuall current for all times : saluos fecit , for the time past , he hath saued vs by the l●uer , T it 3. Tit. 3. saluos facit , it doth saue vs for the present state , 1. Pet. 3. 1. Pet. 3. and for the time to come , he that beleeueth and is baptized saluabitur shall bee saued . Mar. 16. Mar. 16.

And that which passeth all in absurdity , is to denie that our sinnes are perfectly forgiuen , but onely not imputed , and as it were veyled or couered with the passion of Christ , all the botches and biles , the filth and abomination of sinne still remaining , and as it were exhaling a most pestiferous sent in the sight of God .

Aunsweare .

Dauid seemes mad , 〈…〉 but to whome ? saith Austen , regi Achis , id est , stultis & ignorantibus , to king Achis , that is , to fooles & rudesbies : so to Pharisaicall Catholiques destroying grace , to reare vp merites , the diuinitie both of the greatest Prophet , and the chiefest Apostle will seme absurditie . To the point , Blessed he cannot bee , which is not fully remitted , but Dauid pronounceth him blessed , to whome sinne is not imputed Psal. 32. Psal. 32. 1. Christes righteousnesse imputed is the perfect remission of sinnes , saith Ambrose in Rom. 8. Ambr in Rom. 8. Oecum . in Rom. 3. for our iustification is nothing els , but our sinnes remission saith Oecumenius : because whome he hath called , them he hath iustified , scilicet , remissionepeccatorū , as the Glosse expoundes that place , Gloss. in Rom. 8. Gorram . Rom. 4. 11. Pighius sae●● . to which agreeth Gorram . in Rom. 4. and Pighius often in his controuersie de fide & iustificatione . But where Christes righteousnesse is imputed , there is true iustification , which cannot bee perfect , without full remission saith Paul . Roman . 3. Rom. 3. 24. 25. Wherefore in saying , that wee denie a perfect remission , is to deceiue the reader , and to abusevs : and to accompt this doctrine , that the not imputing of sinnes , is a perfect forgiuenesse , as an absurditie , is the disgrace of the scriptures , not of vs , which are so taught by the Scriptures . Sinnes are debtes Math. 18. Math. 18. the creditor beeing satisfied , the bond is cancelled , the debt remitted . God is reconciled to vs by his sonne , the price of whose bloud hath satisfied him I. Pet. 1. 1. Pet. 1. the vertue thereof hath washed vs , Apocal. 1. Apoc. 1. 5. the hand-writing is fastened to the crosse , Colos. 2. Coloss. 2. 14 the sinne forgiuen vnto vs : yet stil we remaine debters , otherwise wee neede not dailie pray , forgiue vs our debtes Mat. 6. Mat. 6. 12. therefore they are remitted , because not exacted extreamely , not beecause they are taken away radically , for Dauid did not pronounce him blessed saith S. Augustine , August . in Psal. 31. in quo non inuenta &c. in whome sinne was not found at all , but to whome God impuleth not sinne . Who hath had what hee could require , death for the transgression of the precept Gen. 3. Gen. 3. our Sauiour hath suffered it . Phil. ● . Phil. 2. a curse for the breach of the law , he hath borne it , Gal. 3. Gal. 3. the hugenes of our sinnes cannot prouoke him , the price hath sufficed him ; the lothsomnes cannot offend him , his bloud hath purged them . No doubt the corruption thereof exhaleth , as hee speaketh , of themselues , a noysome sauour and stench , which Dauid confesseth , Psal. 38 , Psal. 38. 5. yet the sonne of righteousnesse hath dispersed the fogge , that it cannot ascend to his father , and the sweet smelling sauour of his sacrifice , Ephes. 5. 2. Ephes. 5. hath taken away the sent thereof , that it cannot annoy him . and this is that which Dauid calleth the couering of our sinnes . Psal. 32. Psal. 32. ● . vpon which both S. Augustine diuinely descanteth , August . ibid. If hee haue couered them , noluit aduertere , hee would not marke , them ; if hee would not note them , noluit animaduertere , he would not straightly examine them ; if not sift them narrowly , noluir punire , hee would not punish them ; noluit agnoscere , maluit ignoscere , he would not acknowledge them , he had rather forgiue them : and one of their owne , Flaminius in his paraphrase vppon the Psalmes dedicated to Cardinall Farnesius , Flam. in Psal. 32. excellently saith . Blessed are they whose vnrighteousnes is forgiuen ; it is woorth the notíng saith he , how the Prophet pronounceth them blessed , not which are free from sinne , & cleane without all spot , for there is none such liuing , but them to whome Gods mercy forgiueth sinnes , and them it forgiueth who confesse and beleeue that the bloud of Christ is the perfect expiation for their sinnes and offences . Who is it then which can lay any thing to the charge of Gods chosen , & accuse them , Rom. 8. saith Paule ? if none can conuince them , they are perfectly iustifyed , if so , then fully remitted , so it is , saith the Apostle , it is God that iustifieth . How ? one of their owne doctors shall expound it , Gor●an . in forbearing the punishment , beecause hee hath said nolo mortem peccatoris , Ezech. 18 a sinner hee is , but I will not that he shal die . And that which the schoolemen say , that , formale peccati is abolished , Aqui. p. 3. but the materiale remaineth , is nothing els , but that which we say , the guilt is remooued , because God is pacified in his beloued , yet the reliques of sinne still remaine and dwell within vs , euen being regenerate , Rom. 7. Rom. 7. 17. for if we say we haue no sinne , we deceiue our selues , but if we confesse them , hee is faithfull and iust to forgiue them , I. Ioh. 1. ● Iohn . 1. Now in their opinion , how are sinnes forgiuen ? Conc. Trid. by charitie infused , which expelleth sin , as the light doth darkenes . This is the bountie of Gods larges , no remission of the trespasse ; for , thogh a creditor giue his debtor a stocke to set him vp , this new donation cuts not off the former arrerages , which when he pleaseth he may exact : so that by this doctrine , not the almightie reconciled , but man qualified ; not Christ patient , but a qualitie inherent ; not god by grace pardōing , but an instilled vertue expelling sinne , is the cause of remission ; which S. Hilarie manifestly crosseth , in saying , that the forgiuenesse of sinnes is not probitatis meritum , any desert of qualitie within vs , Hilar. in Psal. 66. but it consisteth in miserendo , & miserando , in the free indulgence of Gods affection , compassionating our condition ; and exuberans bonitas , the ouerflowing of his grace abounding to the act of remission ; which in Iustine Martyr his glosse in Psal. 32. Iusti. in dialog. ●ryph . is the not imputing of sinne , Blessed , saith the Prophet , is ●hee to whome the Lord imputeth not sinne , that is , saith Iustine , to whome , repenting , God doth forgiue his sinne . Which not imputing , how meanely soeuer they esteeme thereof , yet Origen makes the highest step of forgiuenesse : the first being dimissio peccati , God not obseruing our sin , but passing by it , as not regarding it ; the second tectio , Orig. lib. ● ad Rom. the couering thereof by his grace ; the third and highest , non imputatio , the not imputing them . So that the perfect remission of sinnes by Dauid his gradation , and Origen his glosse , is onely the not imputing of sinne . By which assertion neither these Fathers , nor wee , doe any way attenuate the burden of sinne , as beeing thus easely remitted , nor bolster it out , as presuming of this indulgent fauour : and therefore his flaunt of vanity , which followeth , might well haue beene spared , especially since he laboureth to be an Epitomist .

For let them shift themselues as they list , and scarfe their soares according to their fancies ; yet no veile nor mantle can couer the deformity of sinne from the piercing eies of Gods perfect vnderstanding , from which nothing can be concealed .

Aunsweare .

— Bullatis vt mihi nugis Pagina turgescit ? ●ersius saith the poet : these are the trappinges of Balaams beast , a vaine rhetoricall flourish , the displayed streamer of a dastard spirite , either distrusting his cause , for which hee hath entred the field ; or the weakenesse of his argumentes , wherewith hee should maintaine it . His conscience knoweth it , because our writinges declare , & our preachinges declame , Abac. 1. ●3 . that with Abacuck wee confesse , that as Gods eies are pure , Psal. 7. 9. not induring to see euill , or to behold iniquitie ; so they are piercing , searching the very hart and reines : Horat. that he detesteth a sinner - cane peius & angue , worse then a serpent , for vnto the dragons he said , Praise the Lord ye serpents , Psal. 148 , Psal. 148. but vnto the sinner he saith , Why doest thou preach my law , Psal. 50 and takest my couenant in thy mouth ? that the filthy leprosie of our sinnes , make him loath vs , and vs also loth to looke vp to him , facies peccatorum , as Dauid calles it , Psal. 38 , Psal. 38. 3. beeing so Medusalike horribly deformed , that , in beholding therof , it both strikes a terrour into our conscience , and a shame ouer our countenance , confessing with Daniel , Dan. 9. 7 that in respect thereof , there beelongeth to vs nothing but confusion of face . Wee scarifie them , we scarfe them not , we wish men to discusse them , not to excuse them , with Bernard , Bernard . wee will them to lay open their sinnes , Luc. 16. as Lazarus his soares , to mooue the more compassion . We say , with Ieremy , it is the Lordes mercies that wee are not all consumed , Lam. 3. 32. Lam. 3. For if hee shoulde marke extremely what were done amisse , none could stand , Psal. 130. Psal. 130. 3. so farre we are from iustifieng our selues , that we say with the Prophet Esa. 64. Esa. 64. that all our righteousnesse is as a menstruous cloth ; August . with S. Augustine , Vae iustitiae nostrae , si rēmota iustitia iudicetur . They are the men who haue made scarfes , and veiles , and rebaters for sinnes , in saying that concupiscence , ( which the Apostle plainely tearmeth sinne , Rom. 7. 7 Rom. 7. which beeing the diuels concubine , is the damme of all actuall sinnes Iac. 1. ) Iac. 1. 15 either to be no sinne , but only fomes , the allumettes , or sulphurated fuell , by which sinne is easely kindled ; or to bee sinne abusiuely , as Christ is called sinne , 2. Cor. 5. 2 Cor. 5. 21. or metonymically , either because it accrueth of sinne , or prouoketh vs to sinne . Secondly , in denying the workes of infidels , and vnregenerate persons , to bee sinnes , crossing the Apostle , concluding euery action without faith to bee sinne , Rom. 14. Rom. 14. 23 August . in Ioh. and S. Austen who saith , Quicquid in te est sine Christo Satan est . Thirdly in coyning a distinction of veniall and mortall sinnes , contradicted by S. Paul , who awardeth death for sinne , as the proper reward , Rom. 6. Rom. 6. 23 Nazian. and by Nazian-who elegantly saith , that euery sinne is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the life of death , and the death of the soule : Fourthly , in applying such facile lenatiues , & remedies for sinnes , as the sprinckling of holy water ; the largesse of a rich Almner ; the indulgence of a bribed Pope ; at the most , the lash of a whip in penaunce , or the flash of the fire in purgatorie , these are the scarfes , and plasters inuented by them for sinnes ; of which more heereafter in the second part concerning manners . 2. part. 2. art And now from the sinnes of man , we must follow him to the sonne of God .

4 The Puritans in effect denie that Christ is the sonne of God ; for they peremptorily affirme , Ioh. 8. 42. that Christ is God him selfe and not God of God . So that hee receiued not his diuinitie from his father . The which position flatly taketh away the nature of a son , Ioh. 16. 13. for the nature of a sonne is to receiue his substance of his father , and it implyeth contradiction : that the sonne receiueth his person of his father , and not his substance and essence , for the substance of God is essentiall to euerie person in Trinity .

Aunsweare .

It is well obserued by Aelianus , that prei●dice neither heareth nor seeth any thing acurately , Aelian . li. 1 , cap. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wherevpon it commeth to passe , that it oft times iudgeth amisse : this obiection he hath receiued by tradition from their owne , not reading our writers : yet had hee read Bellarmine & not trusted too much to Campians credite , this section might haue bene cut off : 〈…〉 For Bellarmine thinkes that master Caluin ( whom this pamphleter woundeth through the Puritans sides ) is wrongfully challenged in this point , by Genebrard : and that when the worst is made of it , it will prooue but a brandishing of wordes , lib. co. c. 19. no controuersy of substance , saith the Iesuite elswhere . So farre then from being an heresie , Ieron . in Gal. which , Ierome saith , is in sensu , non in verbis , in the meaning not in the wordes : that it is not to be accompted a fault , Hilar. de Trin. lib. ● . for sensus , non sermo fit crimen , in Hilary his iudgement , the sence , not the speech makes a crime . And yet euen the woords , to a sound and charitable diuine , are no way faultie , videlicet , that Christ is Deus de Deo , contr. Gentilem . Deus ex sese , God of God , God of himselfe , which seemeth , say they , to implay a contradiction , for him to be God of himselfe , which is God of God . ( not to discours of this point in this short abstract of aunsweare ) Basil reconciles them , ●asil . contr. Eun. lib. 4. he is God of God , as he is the Sonne , he is God of himself , as he is an Essence . For the Sonne , saith hee , was begotten 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not as hee is a substance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but so farre foorth as he is a sonne , that is , as S. Austen speaketh , secundum relatiuum , relatiuely as the one is the father , the other the sonne . because Essentia non est illud quod generat , dist. 4. lib. 1. saith I ombard , it is not the Essence which begetteth . Neither must we beleue , quoth his Epitomist Spinaeus , Spin. ibid. quòd Pater genuit diuinam esētiam , that the Father begat the diuine essence : Bern. lib. 5. de consid. which is also S : Bernard his opinion , Quòd alter ex altero , & alter ad alterum est , & veracissimè dicitur , this relation , that one is of the other , personarum designatio est , non vnitatis diuisio , is the designement of the persons , not the distracting of the vnitie ; and this is Caluin his drift against Gentilis , in saying that Christ was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God of him selfe : beecause that blasphemer his opinion was , that the Father was Essentiator filij , and the sonne Essentiatus : that the deitie of Christ was but a portion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as a cantell cut out of Gods essence , by a dependance , and leaue , not originally : so that his meaning is , vbi supra . as Bellarmine confesseth , that Christ as God , borrowed not his essence from the Father , but communicated from all eternitie of the same essence with him , there being as Cyril speaketh , Cyrill . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the same identitie of substance in al the three persons ; else were not Christ God equall with his Father : and so should commit a robbery in making himselfe so , Phi. 2. Phil. 2. ● . for whatsoeuer incipit esse ex aliquo , or per aliquod , is not idem illi , the same with it , by which & of which it hath his being , Ansel. Monol . c. 18 August . in psal. 68. saith Anselmus . Therefore Austen concludeth , that hee is called the sonne respectiuely to his father , but Deus ad seipsum , correspondent to that of Cyrill , Cyri. in Ioh. that the Father and Sonne respecting the substance , are vnum principium , for that he , which was in the beginning with God , was God , Ioh. 1. 1. Ioh. 1. 1 so that , those speaches of the Fathers , of Ignatius , Ignat. that the essence of the Sonne is genita , begotten : of Denis , Dionys. Areop. Hilar. that in the Father is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fountaine of the Deitie : of Hilarie , that the Son hath nothing nisi natum , but to be borne ; of Augustine , August . that the Father hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his essence of himselfe , the Sonne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his essence from another : these ( I say ) are to bee vnderstood hypostatically , in regard of the persons , not essentially , which is Caluins opinion & no errour , Bella●mi vbi super . from which Bellarmine rids him by this distinction . In which position if ther be either Arrianisme , as Genebrard wil haue it ; or Puritanism , as this mate scornes it ; Durae . or Mahumetisme , as Duraeus will inferre it ; or Manicheisme , to which Canisius referres it , Canis . then euen Genebrard himselfe is that way guiltie , who oft so distinguisheth ; then was Pope Innocentius a Puritane , who definitiuely concludeth , for Lombard against Ioachimus the Abbat , with authoritie and consent of the Councell of Lateran , Extr , de S. Tri●●t . c. damnamus wee belieue and confesse that there is vna quaedam res , one certaine thing incomprehensible and ineffable , which truely is the Father , Sonne ; and holy Ghost , and euerie of these three persons is illa res , that thing , viz. the substance , essence , and nature diuine : and illa res , that thing is neither generans , nec genita , neque procedens , neither ingendreth , nor is begotten , nor doth proceed : but it is the Father which begetteth , the Sonne is begotten , & the holy Ghost proceedeth , that so distinctio sit in personis , vnitas in natura , there may be a distinction of the persons , but an vnitie in essence : them is Bellarmine a Puritan , Simler . epist. ad Pol●●o● . for he alleadging Simlerus his confession , non negamus filium habere essentiam à Deo patre , sed essentiam genitam negamus , wee denie not the sonne to haue his essence of the Father , but we deny that the essence is begotten ( the very opinion for which the Puritans are challenged ) seeth no reason , Bellar. vbi supra . cur haec sententia catholica dicenda non sit , why this position should not bee catholike and orthodoxall . Then is Epiphanius a Catharist , who calleth Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , perfect of himselfe , God of himselfe . Epiph. haeres. 69. and Origen also , who calleth him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 life of himselfe : which is all one , Orig. in Iob. for idem est Deo esse & viuere , say the schoolemen , it is all one in God , to be & to liue . Briefly , the mystery is intricate , in quo humanum laborat ingenium , Aug de Tri. saith S. Augustine , intangling the wit , & exceeding the speech of any man : this obiection no controuersie , but a slaunder , long since vnaunswearably rebutted by vs into their teeth , sauing that , with the poet , their malice so either delighteth or deceiueth them , that they had rather continue a cauill vainely , & contumeliously , Horat ep. li. 1. Quàm sapere & ring● — And now from heauen , like Lncifer , hee glides to hell .

5 Finally , they denie the d●scention of Christ into hell , and desperately defend , that he suffered the paines of hell vpon the crosse , whereby they blaspheme most horribly that sacred humanitie : as if Christ had despaired of his saluation , 〈◊〉 66 24. as if God had hated him , and hee had hated God ; Ma●. 9. 48. as if he had beene afflicted and tormented with anguish of mind for his offences , Mat. 25. 41. for which hee was depriued of the sight of God , and eternally to bee depriued : all which horrible punishmentes are included in the paines of hell , and whosoeuer ascribeth them to Christ , blasphemeth more horribly then Arrius , who denyed him to bee God : for lesse absurditie were it to deny him to bee God , then to make God , the enemy of God .

Aunsweare .

What Puritans denie or affirme , the Church of England , whome this libell principally attainteth , meaneth not to defend , which , to cut off all factions in opinions about religion , hath ioyntly concluded the whole summe of her profession within the compasse of forty articles , the third whereof is this , As Christ died for vs , & was buried , Art. 3. 156● . so , withall , it is to be beleeued that he went downe into hell : which it inioyneth vs to beleeue , not so much beecause it is an article in the Apostles Symbole , so called , ( for it is notorious that this article was not admitted into the Creede 300 yeares after Christ , neither by the East nor West churches : Aqui. 22. q. 1. ar 9. omitted also in the Nicene Creede ; nor any where extant , as Aquinas confesseth , in Symbolo patrum , in the articles which the auncient fathers doe recompt ) but as being grounded vpon manifest scripture Psal. 16. and Act. 2. Psal 16. Act. 2. The exposition thereof not onely in moderne times , but euen presently after the admitting thereof , diuers and different ; euery part of the proposition , hauing a diuerse acceptation in the scriptures . For the proposition beeing this , Christ descended into hell ; the subiect , Christ , is sometimes put for his person ; sometimes for the efficacy of his death : his person somwhere for his Diuine , elswhere for his humane nature ; his humanitie in some places , for his body onely ; in other for his soule alone ; and sometimes , for both his person and his office . The copula , descended , signifieth either a locall motion , from a higher to a lower place : or some more speciall pre●ence , and effectuall power , shewed more in one place then another ; as God , saying in Genesis , that he wil go downe : Gen. 18. and the holy Ghost descending in the Baptisme of Christ , Math. 3. Math. 3. The praedicate , Inferos Hell , either the graue ; or the place of the damned ; or the miserablest state , which may befall a man , either by imminent perils pursuing him , which was Dauids Hell Psal. 18. Psal. 18. 5. or anxietie of mind tormenting him , which was Annaes He●l 1. Sam. 2. 6. 1● Sam. 2. 6. or both ioyned together which was Ionas Hell , in his bodie distressed , being devoured of a whale , in the deepe sea : in his mind feeling Gods high displeasure vppon him , Ion. ● 2. for his disobedience , Ion. 2. From which varietie of sence , there issue fiue seuerall interpretations of this article , none of them exorbitant from the scriptures tracke , or erring from the analogy of faith .

1 That Christ his bodie was laid in the graue . 2 His soule , separate from the bodie , went to the place where were the soules departed . 3 His Deitie exhibited it selfe , as it were present , in the lowest pit , to the terrour of the deuils , and further despaire of the reprobate . 4 That the efficacie and power of his death , did euen thether stretch it selfe . 5 That Christ suffered those extreme anguishes and torments , which , for our sakes , by his father appointed he was to endure .

There is also a sixth , which passeth most rife among th● Fathers , who , taking Inferi for Abrahams bosome , August . & Hieron . et● . expound it , that Christ went thether ad liber andum liberandos to conuay the Fathers , deceased before his resurrection , into the place where nowe they are : but not returning , as the grosse Papistes expresse him , like another Hercules & Thoseus , with a flagge and a crosse . Saint Austen confesseth he could not satisfie himselfe with any exposition thereof , August . ad Euod . especially of that place of Saint Peter , 1. pet. 3. which seemes most to confirme it . Cyprian , or Ruffinus approue the first , that hee lay in his graue . The schoolmen mightilie trouble their heades , 1. into what place of hell hee went ? Thomas includes all the parts of hell , as they haue diuided it : that as an haruenger he scowred Limbus patrum , Aquinas . p. 3. q. 52. and rid all from thence : as a conqueror he presented himselfe in Tartarus , for the terror of the damned ; as a visitor he surueyed Purgatory , promising them remission ; 2. Howe hee descended , and was there ? Caietan standes to it , that hee was there secundum effectum , Ca●●t . in 3. powerfully , not personally . Durande , that his soule was in Paradise secundum essentiam , Vide Mi●and . substantially , but in Hell ad effectum . Their Apollo Aquinas , that hee was in Limbo patrum in the first manner , in the other partes of hell , onely , in power and effect . 3. Whether he endured the paines of hell , or were in loco paenae sine paena , Bonauent. as Bonauenture wil ? or in paine & torment , Caietan . as Caietan collecteth out of Psal. 16 ? 4. What fruit and profite his descention wrought , whether he conferred any essentiall blessednes on the saints , which makes against Augustine : or increase thereof onely by hope of euasion from Purgatorie in time . 5. Whether the soules in Abrahams bosome only , or other besides them were manumitted ; Ni●et . in Naz. Isa● , and among the rest , yea ( one legend will haue it ) before the rest , Plato his soule had the preheminence , hauing the grace first to receiue the faith . These curious quaerees , and fabulous eliminations of hels secrets , which S. Iohn properly calleth the deepnes of Sathan , Apoc. 2. haue made men of zeale and iudgement to recourse to the scriptures , if there they may find a more full , certain & Theologicall sence of that article . Nowe then if the Puritanes ( as this scorner tearmes them ) among these Hydraheaded expositions , one suppullulating after another , admit of the last , viz. his extreme agonie , and feare in the garden , and on the crosse , induced thereunto , respectiuely , considering , 1. the basenesse of that nature , wherein hee was vilified , despicatissimi vernaculi , imó vermiculi , Bernard saith S. Bernard . 2. The cause he vndertooke , our sinnes : 3. The punishment for them , an accursed death . Besides the phrases in scripture , expressing those anguished of mind : in the ingresse of this abissus , his soule heauie euen vnto the death , Mat. 26 , Math. 26. with that strong crie and teares to bee deliuered , Heb. 5. Hebr. 5 : in the progresse therin , those grumi sanguinis , clots of bloud breking from him Luc. 22 : Luk. 22. in recessu intimo , when he was deepest in , that dreadful clamor , expressing a most horrible passion , My God , my God , why hast thou forsaken mee ? Math. 27 : Math. 27 with-all , his triumphes ouer the powers of hell , Colos. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , admitt which you please , either the first , referring it to his crosse , Origen . as Origen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vpon the tree , where he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , traduce them openly , videlicet , those spoiles which by conquest hee had recouered from the strong man , Math. 12. Math. 12. or the second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in himselfe , which must be referred to bodie and soule both together , which could not be in hell locally , his bodie neuer descending thether , therefore to bee referred to his suffering , which for that cause Bernard calleth actio passiua , Bernard . & passio actiua ; if vpon these inducements , hauing , as they thinke , more pregnant proofe in scripture , then any the rest , they sticke to this ( put case the exposition be not the most proper ) yet are they not to be accused of denying the article , for misse-interpretation is no deniall : perhaps , to expresse more liuely , and impresse in our thoughtes more deepely , that direfull conflict , Math. 27 which for vs wretches it pleased him to endure , they haue vsed woordes somewhat hyperbolicall , as despairing and forsaken : yet if first we consider our Sauiour in his meere humane nature , the deity , as it were , sequestring it selfe for a time , to lay him more open to this dreadfull combate ; secondly , that both some of the Fathers , and also their owne writers , haue vsed almost the very same woordes of extremitie , Hieronym . S. Ierome , that he did trepidanter renuere , with trembling refuse , Damase . libro . ● . Damascene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he was truely and vnfainedly affrighted , Athanas. citing Athanasius for his authoritie ; Rabanus , Rabanus . per Thom. that his humane nature was derelicta ; for●orne , forsaken ; and therefore c●ied out , as we do in extreame daungers and agonies , qui deseri nos putamus , thinking and saying with Dauid , Psal. 31. 24. wee are cast out of the sight of Gods eyes ; and Canus , that being derelictus à deo , Canus . lib. 1● . omnique penitùs solatio destitutus , forsaken of God , & left void of all confort from him , he culd not but sorrow ; surely then this accusation of denying this article , & of blasphemous Arrianisme , allightes vpon these fathers , & themselues , as vpon the Puritans . But whomsoeuer this imputation toucheth , it no way concerneth , as at first said , our English professors , who establish that article , inioyning it to be accepted as an article of faith , the exposition whereof , as it is generally receiued in England , that right reuerende Father the B. B. Bilson . of Winchester hath set downe . And so at last wee haue found an end of this long article , consisting of so ma●y branches . Whereof wee may say with the Greeke Philosopher , ●lutarch . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it hath had many lies , & as many contumelies .

The Fifth Article .

The Protestantes haue no meane to determine controuersies , and abolish heresies .

As the Protestantes neither know what they beleeue , nor why they beleeue : so haue they no means in their church to settle them in vnitie of beleefe , no● to determine controuersies , nor to abolish heresies , as hath the Catholike church :

Aunsweare .

THis is like the Sophister , who hauing spent all his argumentes beefore his houre , cries out , repetamus omnia breuiter , & rotundè , let vs goe ouer them againe briefly and roundly : hee wanted matter to fill vp his odde nomber of fi●ue , therfore he botcheth it vp with the second , third , and fourth articles , bringing vs backe to his why , & what , making vs worse then emperikes and quackesaluers : Arist. Met. for they know , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that such a salue is good for such a wound , but not the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the reason thereof : as for vs , we know neither why , nor what we beleue . The great Philosopher thought that orators , which would demonstrate their coniectures ; Idem ad Theod. & Geometricians which would perswade their principles , were very foolish ; because neither thinges probable could be ratified by demonstrations , nor thinges necessary are to be induced by perswasion . The grounds of our faith are supernaturall and diuine , the cause spirituall and inward , and therefore not to be examined , nor aunsweared by why and what , that is humane reason ; yet we say as before , Art. 4. Sect. 1. that the what , the matter of our faith , is the holy scripture , written , that we might beleeue , Ioh● 20. saith Iohn ; which without doubting , August . epn st. 112. Rom. 10. we must beleeue saith Austen . The why , that is , the meanes why wee beleeue ex auditu , Rom. 10 , by the word preached , Bernar. in Cant. that is oleum effusum in S. Bernard . The cause why , ex motu , the inward operation of the spirite , that is oleum infusum . For magisteria are adiutoria , August . in 1. Iohn . 1. saith Augustine , the ministerie of the word is a coadiutor with the spirite , but cathedram in coelo habet , qui corda docet , he that informeth the heart , is the doctor of the chaire , not of Moses in the Synagogues & schooles of Ierusalem , Math. 23 : Math. 23. but in heauen is his chaire , from whence he teacheth by his spirite . Againe , he reuoketh vs to Church and Councels , foure times repeated within foure leaues , to which , because we will not stand with out due examination or iust contradiction , therefore hee inferres , that we haue no meanes to settle faith , to determine controuersies , to abolish heresies : all which haue beene aunsweared in the former articles , wherin we appropriate these especial meanes vnto the spirite of God , and the holy scriptures ; for the first , Isido● . Pelus ●p. 30. lib. ● the scripture , saith Isidore , worketh in vs faith , not obliquely , hoouerly , & ambiguously , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , firmely amassed and compact , deepely setled , qui ne branle point , as the French speake , not mutable , not nutable : for that which onely ingendreth faith , is the principall meanes to settle faith , which are onely these twoo , the word and the spirite , because all faith , by the confession of the schoolemen , is either acquisita , Aquin. in Rom. 10. which is the effect of the woord read or preached ; or infusa , which is the operation of the spirite , without which the word is not effectual ; for nunquam Pauli sensum íngredieris , nisi Pauli spiritum imbiberis , a man shall neuer vnderstand Paul his meaning , ad Patres in montem vnlesse hee haue beene touched with Paule his spirite , saith Bernard : for which cause , both the Gospell is called the ground and stablishment of faith . Colos. 1. 23. Colos. 1. and the Apostles and Prophets , the foundation of our beleefe Ephes. 2. Ephes. 2. 20. which was not spoken personally , Aqui. ibid. but as Aquinas well interprets it , of their doctrine & writings , this being no derogation to Christ his priuiledge , who is the principall fundament , beecause , as the Apostle speaketh of himself , 1. Cor. ● . they hauing sensum Christi , do preach nothing els but Christ , and him crucified , 1. Cor. 1. 1. Cor. 1. so that whereas other writers are to be read cum iudicandi libertate , Aug. contr. ●aust . li. 11. with libertie to censure them , as wee please , with choise whether wee will beleeue them or no ; the scriptures must be read cum credendi necessitate , Canusli . ● . and therefore Canus confesseth , that vltima resolutio fidei , the last resolution of faith , must bee vppon the spirite his inward operation . Aqui. 1. q. 1. art. 8. And Aquinas , that fides non debet inniti , our faith must not be settled vpon any other writinges or decrees , then the authors of the Canonical bookes haue set downe . Can. li. 12. Whereupon the Bishop before named makes this conclusion , proper to our purpose . Nulla igitur alia &c. no other principles of diuinitie , no other doctrine of any diuines except of Christ , the Prophets , and Apostles , fidem ecclesiae fundat , doth ground or settle the faith of the church Secondly , for the determining of controuersies , wee appeale to the Princes Deputie , the Vicar generall of Christ ; not the Pope , whome in this case they deifie , wee defie him , Tertul. de praeser. but Vicarium Domini , as Tertull. calles him , the holy ghost ; and to his sentence , viz. the scriptures , wherein there is that vicaria vis Spiritus Sancti , id em de V●g . vel . that power delegate of the Spirit : and thus put the case with S. Augustine . Aug. de nupt. & concup Ista controuersia iudicem requir it ? doth this Controuersie require an vmpire ? Iudicet Christus , let Christ be he : which hath those three perfections required in a Iudge , ( confessed , though ironically , yet truely , by the Herodians , Math. 22. Math. 22. ) giuing a true sentence , wherein we are assured , there is no error ; absolute , admitting no appeale , vpright ; August . vbi supra . without bias of partialitie : Iudicet cum illo & Apostolus , and with him ioyne the arbitrement of the Apostle , because Christ himselfe speaketh in the Apostle . Excellent is that place of Optatus , Optat. Mileu . cont. Parmen. are their Controuersies , in poynts of Christianitie ? Iudges must bee procured to reconcile them , not Christians , they will bee partiall on each side ; not Pagans , they are not capable of these mysteries ; not Iewes , they are sworne enemies against the truth : from earth wee appeale to heauen ; sed quid pulsamus ad Caelum , but why stand we knocking there ; cum habeamus hic in Euangelio , since here wee haue him in the Gospel ? where if wee knocke , the doore shall be opened , by him , whome Theophyl . calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Theo●● l. in Iohn . 10. Basil. ep. 80. the porter of the Scriptures . And so , for that point , we conclude with S. Basil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let the holy scripture determine betweene vs , for there we haue controuersiarum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the deuoyement & dissolution of all controuersies , said the noble Emperour Constantine , Theod. lib. 1. c. 7. in the Councell of Nice . For in Gods matters , who more fit to iudge then God himselfe ? Idoneus enim sibi testis est , Hila. lib. ● . de l'rin●● qui nisi per se cognitus non est . The same we say of the third , for abolishing herefies , the scriptures beeing as proper and sufficient 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to confound an heresie , 1 Tim. 3. 1● as it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to found a veritie . For which cause both the spirite and the woord are compared to fire . The spirite , 1. Cor. 3. 1. Cor. 3. 13 discerning betweene straw and siluer , Ier. ●3 . 2● . stubble and gold : The word , Ier. 23. disgregans heterogenea , seuering the pretious from the vile , the mettall from drosse : being both index & vindex , the discrier of heresies , & the destroyer of them ; the boke of God , by the power of the spirite , being as Dauids sling and stones , 1 Sam. ●7 . able to prostrate Goliah , and repell the Philistines , & therefore , though Councels assembled for confounding heresies , yet the speciall artillerie wherwith they battered those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2. Cor. 10. lofty imaginations of rebellious heretikes , were fetched from the tower of Dauid , Cant. 4 , Cant. 4. 4. this armory of God . For , if the high priest discerne not of the leprosie , or crime secundum legem , Deut. 17. according to the law , though his authoritie were great , yet his sentence was frustrate ; it beeing not free in matters of religion for men to determine , or condemne what they will , but iuxta leges , so farre forth as the law prescribes them , saith a Papist on that place : Hieroni. ab O●e . otherwise it might proue a tyranny ouer the conscience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2. Co●. 1. ●9 . to be Lordes ouer the faith of men , to inforce them without scripture . So then , we conclude this point with that precept of the wise man . 〈◊〉 . 12. 12 His amplius fili mine requiras , seeke no farther , nor other meanes then these , the spirite and the scriptures , for the true Catholike church admittes of no other , howsoeuer that Church , thus nick-named , the whore of Babylon , enamored with strange louers , doth boast herselfe of traditions , and councels , and fathers .

For our Sauiour Christ by his diuine prouidence did foresee , that heresies were to arise in his church , as his Apostle S. Paule a a 1. Cor. 11. doth warne vs : the which as plagues were to infect his flocke , and therefore he not onely forewarned vs of them , but also gaue vs meanes how to preuent and extinguish them . Hee willed vs to heare his Church , if wee would not be accounted as Ethnikes b b Math. ●8 . 17. and Publicans . He ordained Pastors and c c Eph. 4. 11. Doctors , least we should be carried away with euery blast of vaine doctrine . He promised vnto the churche , the d d Ioh. 14 17 assistance of the holy Ghost , in such sorte , as e e luc. 10. 16. they which would not heare her , would not heare him .

Aunsweare .

Vmbratilis lucta , Era. Chil. ● . as the prouerbe is , all this we yeelde , acknowledginge , that ●ruth must bee planted : that heresie must bee extinguished : that the teachers and pastours must bee authorized : that Councels may bee assembled ; that the Church must bee obeyed : yet with prouisoes , that the trueth bee no other then the Gospell wee haue receyued . Gal. 1. ● . Nothing counted heresie , which is religion sincerely professed , Act. 24. Act. 24. 14. that those Pastors , haue the Vrim & the Thummim . Deut. 33 , Deut. 33. 8. science and conscience , feeding their flocke diligently and holesomely , 2. Tim. 4. 2. Tim. 4 that councels bee lawfull assemblies , Act. 19 , Act. 19. congregated by command of Princes , not hurried by the Pope ; not a rabble of illiterate Friers ; not a banded rout of preiudiciall priestes ; not a factious bench of partiall vmpieres ; not ouer-swaying the scriptures by authoritie and nomber , but ouer-awed by the scriptures ; Hila● . lib. 1. de 〈◊〉 . admitting that sence quem ex dictis retulerint , non attulerint , which they can worke out of them naturally , not inferre vppon them peruersely . Lastly , that the Church haue roometh vniuersally extended , not confined to Rome straightly pynioned . But that place out of Math. 18. dic Ecclesiae , Math. 18. Dist. 19. cap. 〈◊〉 . is here a guest , though boldly inuited , yet not lawfully arrayed ; that precept commaunding a reference , and obedience to church gouernours , in quarrels personall , not questions Theologicall , for reconcilement of mutuall offences , not determining spirituall controuersies . Wherein if either party be found , auther malitiously implacable , or vnreuerently obstinate , hee is to bee cast out as an Ethnike and Publican , vnfit for the company of Christians whose character is charitie Ioh. 13. Ioh. 13. 35. whose duetie is obedience Heb. 13. Heb. 13. 17.

The Catholikes therefore beleeuing certainely that the Church cannot erre , that the generall Councels cannot deliuer false Doctrine ; that the Pastors and auncient Fathers , with ioynt consent cannot teach vntruethes , when heresies spring vp , presently with the voice of the church a a Act. 15 In the first Nicen counsell was condemned A●●●us : in the Councel of Constantinople Macidonius : in the Councel of Ephesus Nestorius : in the Councel of Chaledon Euty●hes . Vide Aug. li. 2. retract . cap. 10. pluck them vp euen by the rootes ; and so euer hath practised , and after this manner hath ouerthrowne all encounters , false opinions , and errours , which the deuill by his ministers euer planted , or established in the world , and so they haue bene freed from all braules and quarrels in matters of religion .

Aunsweare .

Those verily are the meanes , Vide praeci . pu● Staplet . doctr principi . wherein al the pseudocatholickes concurre for decision of controuersies , all which haue before beene satisfied , therefore the present aunswere is easie , and not necessarie : easie , for those meanes are mens , meerely humane : the practise of the church , the custome of men ; the definition of councels , the iudgement of men ; the sentence of the fathers , the censure of men ; partiall in affection , preiudiciall in opinion , changeable by repeale of a second sentence ; challengeable by appeale to an high iudge , lawfully to bee reuersed by a sounder , though a lesse number : whereas the arbitrement of the scripture , which is ours , is the infallible rule of truth , and uerdict of the holy Ghost ; none more direct , more constant , more absolute . Easie againe , it hauing beene often shewed , that both the fathers , of Which they so vainely bragge , Saepe loquuntur , non quod sentiunt , sed quod necesse est , Hierony . ad 〈◊〉 . ca. 4 sayth Saint Ierome . That the Church so called by them and the councelles , which represent that church , haue verie often beene deceiued . Some confirming the blasphemie of Arrius , Luseb lib. 7 no les than ten in number ; others establishing rebaptization of hereticks , Pamelius in Cypr. in the concurrence of three councelles , sayth Pamelius ; with the consent of huge assemblies , saith Eusebius ; Euseb. vbi supra . and among the rest , the councell hee here nameth in the margent , the first Nicen : some prohibiting second mariage , as that in Neocaesaria ; others disauowing returne to warre ; others rearing vp Idolatry , and giuing Angels and the soules of men bodyes , as the second Nicen ; and in this theme might be infinite , but I shut it vp with that speech of Saint Augustine , Sed haec humana iudicia deputentur , Aug. 〈◊〉 . 167. & circuuenire , &c account no otherwise of these , then of mens iudgements , either circumuenting by false glosses , or circumuented by corruptions ; for which cause Pelagius the Pope delt wisely , Dist. 21. ca. Quamuis . who would not stand to councelles for the prerogatiue of his place , but fetched it from the Gospel . Not necessary : this difference about authoritie of councelles , and soueraintie of the church , being but a muster , no skirmish ; no disputation , but a shewe : for when Bellarmine hath runne himselfe out of breath , by putting out all his reasons in the behalfe of Councelles ; and Stapleton ingaged his whole credite with putting in his 15. Cautions , about the iudge of controuersies ; all their Items are at last closed vp within the Pope his Ephod , or his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his papall soueraigntie , or his sentence peremtorie ; Sext ● . Ab. arbitris . gloss . for hee is lex animata in terris , the liuing law vpon the earth , containing all lawes with in the compasse of his breast ; ca. de constit . licet . his authoritie by his flatteres proclaimed to bee greater then the Angelles ( Councels are shadowes ) in foure things , Antoninus par. 3 sum . the iurisdiction , the administration of the sacraments , in knowledge , and in reward : by whome not onely the Bookes and writings of all authours , Ca. si Rom. dist. 19. are to be approoued or disauowed ; but euen generall councelles haue their efficacie and confirmation : dict. 17. C. Synodum . dict. 〈◊〉 . ca. Dec●etales 11. q. 3. c. Quatuor . and the interpretation of the sayde councelles subiect to his determination : because the iudgement of Councels , and persons , beeing meerely humane , dict. 19. c. Sic. omnes may foure waies be corrupted , by feare , by fauour , by malice , by largesse . Onely his sentence is to be admitted as from Peter his owne mouth . Dist. 19. c. Sic omnes . Hostie c. Quando . de trans . God himselfe and he , the Pope , hauing but one consistorie , without whose countenance and authoritie , the scriptures are but as Aesops fables , in the opinion of Hermannus & Hosius ; the Councels but conuenticles Dist. 20. their decrees like liuing mens wils , and the fathers no body : wherefore as the orator sayde , ● Decret● . that pronuntiation had the first , Demosth. second , and third place in Rhetorick : so in definitiues of Religion , the erection of fayth , the compoundinge of controuersies , the abandoning of heresies is wholly the Popes : the rule of fayth , what the Pope alloweth ; the interpretation of the fathers , which the Pope followeth ; the definition of councelles , which the Pope confirmeth ; the practise of the Church , what the Pope auoweth . But bee it the Popes omnipotence , or assembly of councelles , or consent of Fathers , or tradition of the Church , Augusti● . wee say with Saint Augustine , that none of these are to be preferred before Christ , cum ille semper veraciter iudicet , sithence his iudgement is alwayes true and irrefragable , Ecclesiastici autem indices , sicut homines , plerunque falluntur , but ecclesiasticall iudges , as men , are often deceiued ; whereby we nothing impaire the dignitie or necessitie of Councels , acknowledging them with Saint Austen to bee saluberrima , most soueraigne antidotes against the poyson of heresies ; yet wee subiect them to the spirit and the scriptures , which alone haue this priuiledge , Idem ep. ●19 non errare : for the heresies which the Councels , he specifieth , did condemn , vanished not by their authoritie personall , but the power of the word , the principall weeding hooke that cuts vp the tares , Mat. 13. ●8 . Math. 13. so were the patrons of circumcision confuted , in that Councell Act. 15 by Moses lawe ; Act 15. so the Arrians , Theod. lib. 1. c. ● . in the Nicen Synod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , receiued their deaths wound by the sword of the spirit , which is the word of God , Eph. 6. ●phes. 6.

But the Protestants admitting of the sole Scripture , as Vmpire and Iudge in matters of controue●sie , and allowing no infallible interpretor thereof , but remitting all to euery mans priuate spirit , and singular exposition , cannot possibly , without error , winde themselues out of the Laborinth of so many controuersies , wherwith th●ey are no so inueagled and intricated .

Aunswedre .

Ignorance ioyned with malice is importunate : this section concerning the authoritie and Interpretation of Scriptures , hath receiued a sufficient answere , Ar●ic ● . ridding vs from all blame , for admitting that which Christ commaundeth , whose will is that we should search the scriptures , Ioh. ● . 3● Iohn 5. which are not onely witnesses of him , but Iudges for him : therefore called the rule of life and beleefe , discerning the crooked from that which is straight ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as saint Paul termes it , Phil. 3 , Phil. 3. 16 the one rule , not partiall , as Bellarmine calles it , but totall & perfect . Theop●●bid Else were it no rule , sayth Theophylact , if it admitted either apposition or ablation : the ignorance thereof is the cause of error , by our Sauiour his iudgement , Math. 22. Mat. 24. 〈◊〉 . the inquirie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a more exact addition thereuuto , is heresie in the opinion of Basil : Basil. lib. 1. contr. Eun. it driueth from the Church as Christ the marchandize out of the Temple , Iohn . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all iarre which might engender controuersie , sayth Constantine the famous Emperour ; by it onely were the Arrians quelled , Theod. li. ● . as Theodoret witnesseth ; & to it , from the Councelles , Saint Austen reuoketh Maximinus the hereticke , Aug. co●●. Maxim. li 3. not doubting there to giue him the ouerthrow ; for whether shall wee goe ? sayth Peter , Iohn . 6. 63. Iohn 6 thou hast the wordes of eternall life : which woord written teacheth all thinges that concerne both our faith , the life of this our pilgrimage , 2. Cor. 5. ● . Cor. 5. 7. and our saluation , the glory of our purchased heritage ; Damas. li● 〈◊〉 . 18. working in vs , sayth Damascene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ● euerie excellent vertue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all sincere knowledge , without spot or error ; and as the night extinguisheth not the starres , it is the comparison of Zepherinus a Pope : Dist. 38. c. sicut . so no worldly pollution , no soul heresie can obscure or infect the mindes of the faythfull , sacrae scripturae firmiter inhaerentes , which holde themselues fast to the holy scriptures . Other testimonies thou mayst beleeue , or not beleeue , according as thou shalt trust them sayth Austen , Augstin . epist. 11● . but these are subiect to no humane iudgement , beeing the sole and supreme iudge of all writings , and decreementes , Contr. Crel . lib. ● . saith hee else where , and so the fittest Vmpire in all controuersies . The same wee say of Interpretation , appealing to the spirite working vppon the heart , and the Scriptures explaning themselues , the twoo most infallible interpretours . For if that rule of the lawyers bee sound and currant , Eius est interpretari , cuius est condere , hee may best expound the law , which made it ; surely the speaches in holy writt , being the motions and dictates of the spirite , 1 ▪ Pet. 1. 〈◊〉 . 2. Pet. 1 no expositor can be so sound and infallible as himself , who best vnderstandeth his owne secretes . 1. Cor. 2. 11 1. Cor. 2. and therefore Ierome thinkes , Ier. in Gai. 1 that any sence which he giueth not , that wrate it , is an heresie . Where if Bellarmine his obiection be recommenced , that the holy Ghost speaketh not ; and that the scriptures are , as the philosopher said of law bookes , Gellin● lib. 14. c ● Mutimagistri , dumme schoolemasters ; Iudex mortuus , Can. lib. 1. ● . a dead iudge , as Canus cals it ; that is false : for God , saith the Apostle , spake vnto vs by his prophets , & now by his sonne Heb. 1 , Heb. 1. ● . not viua voce , for they were deade , but by their writinges : and the word of exhortation speaketh vnto vs as vnto children . Heb. 12. 5. Heb. 12 , and the law hath a mouth , Deu. 17. Deut. 17. Chry●ost . homi● . 13. 〈◊〉 Gen. & the scripture , saith Chrisostom , seipsam exponit , expoundes it selfe , not permitting the auditor to erre , and doth present Christ vnto vs , being vnderstood and opened 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the holy Ghost , saith Theophyl . Theophil in Iohn . 10. For the teacher may bee a latere tuo , but if there bee nullus in corde tuo , thou canst not vnderstand , August . in ● . Iohn . ● . saith Austen . But because the holy Ghost appeared sometime in the forme of a Dooue , therfore they take it , hee hath that qualitie of dooues : Aspicis vt fugiant ad candida tecta columbae , O●id . to delight and reside , only in glorious assemblies , in general councels , or in the radiant dooue-cote of the Popes braine ; but the Apostle giues that priuiledge 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to euery spirituall , 1. Cor. 2. 51 though a priuate man ● . Cor. 2. For hee respectes not persons , no● places , 1. Iohn . ● 20. 27. nam & vos vnctionem habetis , sayth S. Iohn , you also haue the annointing , & those were priuate men . Which annointing , teacheth you all thinges , neither neede you , vt quis , that any man , or Angell , or Councell , or Pope , should teach you : and therefore the scripture , beeing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the rule which cannot erre , the spirite inwardly , and the woord outwardly are the most infallible interpreters for exposition , and by consequent , the onely arbiter for controuersies ; beecause hee which knowes the trueth , may soone discerne of a lie , 1. Ioh. 2. ●● by S. Iohn his rule , for that no lie , is of the truth . And they which know the truth , Aqui. ibi● . saith Aquinas , habent sc●entiam discernendi , & agnoscendi haereticos , haue the perfect vnderstanding to discerne and know heretikes , and by knowing them to auoide them : Psal. 119. for that cause , by Dauid , called a guide to our pathes ; ● . Pet. 1. by S. Peter , a light in darken●s ; August . de Bap. contr. Don. lib. 2. by S. Austen the ballance to weigh all opinions , whether light or heauie ; the touchstone to trie the mettall , whether base or pure , whether currant or counterfaite , Chryso●t . ● Cor. saith Chrysostome ; the only Ariadnees threed , to extricate our inclosure within any maze of empestered errors ; & the Alexanders sword , to cut the Gordian knot of the most inexplicable ambiguities . Vppon all which premisses wee conclude , that the scriptures , hauinge such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sole sufficiencie in themselues , & authoritie from the spirite , thereby haue potéstatem decernendi , power to iudge ; and for the exact knowledg they affoord , Aqui● . haue vim discernendi , faculty to discerne betwene trueth and falsehood ; therefore the Protestantes to bee commended , for admitting them the sole Vmpiere in-controue●sies , & the most certaine interpreters of themselues . Onely wee pray with Dauid , Psa. 119. 18 renouncing our owne insight , Open thou our eies , that we may see the woonders of thy law ; viz the assistance of the spirite , which both giues the sence thereof , and mooues the assent therevnto saith Bernard . Bern● in Cant.

And the i●reconciliable iarres betwixt them and the Puritanes , in essentiall pointes of faith , giue sufficient testimonie , that they will neuer haue end , or can haue an ende , holdinge those groundes of opinion , which they obstinately defend .

Aunsweare .

Hypocrites vse to see extramittendo , Math 7 Math. 7. but if this Lamia , Plut. de . curio● . would keepe his eies in his head , when he is at home , as he puts then on , going abroad ; hee might there behold the iarres and differences of Thomist and Scotist ; of Franciscan , and Dominican ; of regular , and secular ; of Iesuite , and Priest , among themselues , in matters very essentiall & capitall : There he might see Pighius taxed about Adams fall ; Chisamensis censured about the death of the bodie for sin Vide M●●dinam . & Canur● . , which he denied ; Catherinus vexed about the assurance of grace ; Durand snaped , about originall sinne , and merite in the workes of grace ; Caietan much molested , about the sufficiencie of scriptures ; and so I might goe on : whereas the iarres among vs , though vnkinde , yet not in this kinde , onely for ceremonies externall , no pointes substantial : that fire 1. Cor 3 hath tried them to be but stubble , 1. Cor. 3. and straw controuersies ; the word of God , hath appeased them , and will confound them , if malice and preiudice make not men irreconciliable . And albeit some like hedgehogs ( as Pliny reports of them , Pliny 〈◊〉 . who beeing loaden with nuts & fruite , if the least filberd fall off , will fling downe all the rest , in a pettish humour , and beat the ground for anger with their bristles ) will so leaue our church and remaine obstinate for trifles and accidents , things in themselues indifferent , though the princes authority haue now made them necessary : Yet this is our comfort , first , that the Gospell preached among vs ( like that fire in the mount Hecla , 〈◊〉 . recorded by Surius , which drinkes vp all waters , & deuoures al wood cast vpon it , but cannot consume flax , and tow ) hath dispersed the grosses heresies of Popery & superstition , though these flaxen rags of ceremonies & shewes , lie glowing , in the embers of some malicious and hot spirits , not consumed . Secondly , that we make the scriptures the sole iudge , not appealing to Councelles , nor relying vppon mens authorities : which hauing doone , we conclude with Paul , Siquis sec●s , if any bee otherwise minded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God will reueale it , Phil. 3. 1● . and pacifie them ; and if obstinately minded , Gal. 5. 13. we wish his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that God will reuenge them , and cut them off . The truth is , the Puritanes snarling hath fed the Papists humor , and stuf●●● 〈◊〉 bookes with reproches , who otherwise had wanted matter to vpbraide our Church withall , if the other had learned of the God of peace , to haue kept the vnitie of the spirite , Eph 4. in the bond of peace .

And finally , they haue no argument to proue , that they haue the true church , true religion , true faith , which all hereticks which euer were , will not bring to condemne the Church of Christ as well as they . For example , they alleage scripture , so did the Arrians : they contemne Councels , the Arrians did not regard them : they challenge to themselues the true interpretation , the same did all the Hereticks to this day : and to conclude , they call themselues the little flocke of Christ , to whome God hath reuealed his truth , and illuminated them from aboue , all which the Donatists with as good reason , & better arguments , did arrogate vnto themselues . The ●ame I say of the Pelagians , Nestorians , Eutichians , with all the rable of the damned hereticks .

Answere .

The Church in this land hauing the two principall notes of a visible particular Church , the worde diligently preached , the sacraments duely administred , is more absolutely perfect , and more gloriously renowned , then the Romish Synagoge ; notwithstanding that Bozius the strumpets herald , 〈…〉 hath charged her eschucheon with a fielde of 57 coates , and displayed them in his standard , as the ensignes of Christs Catholicke Church ; for that rule of Saint Ierome being sounde , 〈◊〉 in Psal. ●●3 . that Ecclesia ibi est vbi fides vera est , the church is wher true faith is , which cannot bee planted without the word , therfore the most certaine note of a true church , is where the scriptures do sincerely sound ; August . de 〈◊〉 . 3. Ciui●atem enim Dei dicimus , cuius Scriptura testisest , sayth Austen : the primitiue church was known by continuing in the doctrine of the Apostles , Act. 2. 24. Act. 2. the Lords field distinguished from others by the good seede sowne in it Math. 13. Math. 13. the children of the kingdome , that is , of the church , 1. Cor. 4. ●● bred and fedde by that seede . 1. Cor. 4 the law of God ▪ read and heard among the Israelites , was the glorie of their wisedome ouer all nations , and the speciall note of Gods church , and his presence among them , Deut. 4. Deut. 4. 6. yea , but hereticks also alleadge scriptures : Tertull. de 〈…〉 first that is false , for if hereticks were brought to that passe , sayth Tertullian , Vt de solis Scripturis quaestiones suas sisterent , stare non poterant , to be tryed , for their questions , by scriptures onely , they were not able to stand ; and therefore they haue principally indeuoured to abolish , or falsifie them . Dionysius Bishop of Corinth proues it by a consequent , E●s●bi . li. 4. that they , which would abuse and corrupt mens writings ( for at his they had beene nibling , ) much more would depraue and falsifie the Scriptures : Saint Austen found it in them , 〈…〉 that they would deface scriptures prosua libidine , as themselues list , to serue their lust : pro voluntatis suae sensu , 〈◊〉 lib. de Trinit. non veritatis absolutione , sayth Hilary . Instances they giue both , in Mar●io● , Montanus , Photinus , Sabellius , and others ; as for the Manichees , they insisted more vpon their inspired Manes , then the authoritie of holy Writte . And Ruffinus reasoneth thus , ( though by a contrary argument ) yet to the same purpose with Dionysius aboue named , and thinketh it no maruell for hereticks to abuse the writings of that famous scholer Origen , Ruffin . in apologia Originis . sithence they could not withhold impias manus , theyr prophane hands from the books of God . Secondly , admit they number and quote Scriptures , yet it is but either apishly , 〈◊〉 as Chrysostome compareth it , by fond imitation of true professors ; or peruersely , by corrupting the alleadged places , mentiuntur , Hilar. ad Constant. O●igen . 〈◊〉 Ezech. 〈…〉 . sayth Hilary . Origen will tell him that there is quaedam castitas diaboli , that heretickes will bee exceeding holy , both in the deportment of their life , and in the amoncelment of scripture texts , thereby to insinuate their errors more plausibly into the mindes of men : Iden● in Rom. 10. yet else where he will distinguish to this our purpose properly , there is a difference betweene Euangelizare bona & bené ( the want of an aduerbe as it marres a good action , Aristot. so a sound interpretation ) accumulating of scriptures is not all one with the right vnderstanding , and the proper applying of them : it being not in this case , Natal , C●●●es . as in Arithmeticke , where two are more then one , and three more then two : Iudg. 7. but as in Gedeons army , Iudg. 7 non numerus , sed virtus , not the coaceruation of places , but the true alleadging , which supports the truth , and distinguisheth heretickes from sincere professors , ●am de intelligentia haeresis est , Hilar. lib. ● . de Trin●● . non de scriptura saith Hilary , heresie growes , and is grounded vppon a wrong sence , not from the text and letter it selfe ; Origen . in Luc. and this made Origen to say , that heretickes vrging scriptures turned stones into bread , feeding themselues with that which choaked them , and ouerthrowes them ; Hila●ius de Synodis . the reason is giuen by Hilary , quia scripturas sine sensu loquuntur , they number , but misconstrue them , either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eph. 4. Eph 4. 14. T●rtu●l . de praeser. c. 17. 2. Pet. 3. 16. Math 9. cogging a sence deceitfully , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rackinge them peruersely ; or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a botch , sewing a newe peece to an old garment , by adding to the Texte , that which was not there originally : the three principall properties noted by Ruffinus amonge Heretickes . Ruffin in Apolog. 〈◊〉 . And yet as Hilary excellently closeth vp that point , Hi●ari . 〈◊〉 supra malè sanctis rebus praeiudicatur &c. it is a bad argument , and a greater iniury against holy writinges , beecause some men haue profanely abused them , that therefore they should not be vsed at all . Yea rather as else where hee speaketh , Idem lib. 1 de ●●imit . Vesaniam & ignorantiam haereticorum properamus expraeconijs propheticis & Euangelicis confundere ; wee make more speede to confute heretikes by them . For the deuil encountred our Sauiour with scripture text Mat. 4 , 〈…〉 but Christ made him recule , with the same weapon better handled . The Arrians pretended scripture for their blasphemy , but the scriptures reioyned prooued their ouerthrow ; the reason giuen by Theodoret , Theoderet lib. 1. c. 7. their all●gations were but literall , but the opposition was out of the scriptures 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , religiously vnderstood , and faithfully applied . Briefly for this point of heretikes alleaging scriptures , the philosopher said excellently , Seneca de benef. Nihil est tam manifestae vtilitatis , quin in contrarium transferat culpa : Psal. 69 and Dauid imprecates it for a curse , and God inflictes it for a plague vpon reprobates , that the thinges which should be for their wealth , proue vnto them an occasion of falling . Therfore as healthfull bodies are not to refuse good meates , because men discrased , Plut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of ill stomacks , and worse liuers , tourne the best aliment into bad humours : so though heretikes tortuously peruert scriptures , for their owne defence ; yet we must not cease to relie vpon them , and recourse vnto them , and , as S. Basil wisheth , Basil. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cap. 〈◊〉 to confirme all matters of faith by their testimony , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both for the establishment of the sincerely affected , and the discomfiture of the heretically infected . The three other obiections following are meere cal●mniations ; for , concerning the contempt of Councels , First there is an ignoraunce in the comparison betweene the Arrians and vs , for they regarded and vrged councels , and so had good cause to doe , their blasphemy hauing ben supported by so many . And it seemeth by S. Austen his appeale from Councels to scriptures , Aug. contr. Maxim. l 3 that Maximinus the Arrian much insisted vpon the councel of Arimine : then a slaunder against our professors , because , though we make not Councels the groundcels of our faith , yet we reuerence & embrace them , except before excepted . For albeit a priuate man indued with the spirite of God , and girded with the sword , 〈◊〉 . 6. that is , with the word of the spirit , may confound an hereticke ; yet in a publike assembly the sentence is more solemne , the consent more weightie , stil adding this withall , that the iudgement awarded by them , is but ministeriall , and instrumentall ; but the law , according to which they iudge , must be the word written . And thus wee regard Councelles , so farre forth as they bee directed by the spirit of Councell Esa. 1● . Esa. 1●●2 for if wee receiue the writings of men , the testimonie of God is greater , Ioh. ● . 36. Ioh's . the other for priuate interpretation , hath had his repulse before , we challenge it not to our selues , but refer it to the spirite of God , & say with S. Bernard , Luc. 24 cognoscite Dominum in fractione panis , for the bread of life , which we breake vnto the people , Bern. in Cant. though it be nostris manibus , yet it is Dei viribus , it is done by our hands , but with his strength . And for the Laitie Canus often confesseth , Canus lib. 2. cap. 8 that the anoynting teacheth euerie priuate man , in whom he is , easily to vnderstand whatsoeuer is properly necessarie for his saluation in the scriptures . If heretickes should not arrogate the spirite vnto themselues , there should bee no verie great vse of that excellent gift , 1. Cor. 1● discretio spirituum , the discerning of the spirits , to trie whether they be of God or no. 1. Iohn 4. 1. Ioh. 4. 1 As for the third of the little flocke , it is a fancie of his owne dreame , no claime of ours . Perhaps against that vaine flourish of visible vniuersalitie , whereof the Church of Rome so boasteth , we haue obiected , that it is no certaine note of Christs Church , 〈◊〉 because many , as Vegetius speaketh , in this militant state march promilite , which are not milites ; nor all are Israell , Rom. 9 which are of Israell , Rom. 9. that Christ , in the mustre of his souldiours , findes many t●multuarios et euocatos , such as are good for a push and away ; many called ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a few enrolled & billed , Apoc. 3. Apoc. 3 Math. 7 that in the suruiew of his heards , there are many pinfolds , & store of sheepe-skinnes , Luc. 1● . 32 yet but a little flocke , Luk. 12. that though there bee many thousandes to bee saued , yet , in comparison of the millions damnable , Luc. 13 24. they are but few Luk. 13. that sullen pride of factious humours , who will sequester themselues from the multitude , as the purer , because the fewer , wee condemne and disauow . Our number we doubt not , but it is as great as theirs , and that euen in the Court of Rome , there are which loath the abominations of Rome . That bragging vaunt of vniuersalitie , wee account to bee the raskales reason in the Poet , Horat. epis . lib. 1. Nos numeras sumus● which esteeme of voyces by number , not weight ; the Pagans clamour for Dianaes shrines , whom all the world worshippeth , Act. 19. 27 Act. 19 Constantius his argument for Arrius against Athanasius , Theodor. lib. ● . c. 16 that all the world had receyued that opinion , and the whore of Babilon , the Church of Rome , the Chimaera of hethenish superstition in her ceremonies , of hereticall positions in her religion , her challenge , though most false , that her wine hath been drunke in all corners of the earth : what sayth Saint Austen ? Luc. 8. 45 August in Euang. Turba premit Christum , pauci tangunt , there are many which croude Christ , there are but fewe touch him ; and for the last clause of thrusting vs into the number of damned heretickes , if I should trace his steppes , it were easie to demonstrate , Plin. n●t . that as the Nabis in Egypt , hath the shape of diuers beasts ; and Hanniballes armie consisted ex colluuie omnium gentium , hist. Liui●s . of the very baggage of all nations : so the whole body of Poperie is nought else , but a verie amassed lumpe of Pagan rites , and olde heretickes dregges , as in their Purgatorie , Idolatry , sacrifice for the dead , holy water , free will , challenge of the Church , merite of workes , renouncing of scriptures , &c is euident to an vnpartiall scholler ; but being not so proper to the scope of this Article , I conclude the whole in this manner , that sithence by Austens confession , August . ecclesiasticall iudges are but men , and may soone be deceiued ; that Councelles , Hilarius ad Constant. as Hilary excellently noteth , are oft contrarie to themselues ; that the Pope , their sacra anchora , their Church Oracle , is like as hee spake of Egypt , a splitting reede , ●sa. 36. 6 Esa. 36. daungerously erronious ; therefore the sole meanes for the establishing of fayth , and of the minde in doubts , and against heresies , are the books of God . for in the deluge of these waters deepe , deceitfull , wauering , where should the Doue rest , Gen. ● . but on Noahs Arke , or the minde of man repose it selse , but on the word written ? quod proficit ad fidem , ad vnitatem , Hilar. vbi supra . ad salutem , sayth Hilary , which au aileth for faith , there is the setling of our beleef , and for vnitie , there is the diuision of controuersies , and the repulse of heresies , the twoo speciall breaches of Godly vnitie . And now I had thought these articles of fayth had beene ended , but hee had a spare syllogifme , which hee knewe not where to marshall , and that he hath annexed to this Article , like a Goose feather to a Woodcocks tayle .

And to conclude these Articles of fayth , I say that if the principles of the Protestantes religion bee true , Saint Paul himselfe exhorteth vs to infidelitie , which I proue thus .

Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by fayth , exhorteth vs to infidelitie : But S. Paul doth exhort vs to doubt of our saluation ( which we are bound to beleeue by fayth , according to the protestants Religion , ergò S. Paul exhorteth vs to infidelitie .

The maior is plaine : for to doubt of matters in fayth , is manifest infidelitie , because whosoeuer doubteth , whether God hath reuealed that which indeede hee hath reuealed , beeing sufficiently proposed , as reuealed , virtually doubteth whether God sayth truth or lieth . The minor is prooued by the testimony of S. Paul , a a 1. Cor. ● . Cum timore & tremore salutem vestram operamini , with feare and trembling worke your saluation .

All feare , whether it bee filiall feare , or seruile feare , includeth doubt , the one of sinne , the other of punishment .

Aunsweare .

The hottest fire cannot consume a dead mans heart , S●et . Calig . which hath bene poysoned ; nor the spirite of grace allay the blasphemy of a feared conscience , cauterized with malice , ● . Tim. 4. not sparing to accuse euen the greatest Apostle of infidelitie . Yea but he doth it not simply , onely vpon condition , that is , if the principles of the protestants religion be true . Their principles are , that there is but one God , and three persons ; that Christ is the Sauiour of the world ; that hee was incarnate and crucified ; deade and glorified , &c. Is S. Paul an infidell , because we lay these grounds of religion ? his meaning is of principles differing from Popery . First then , that is his leaudnesse , or his ignorant rashnesse , indefinitely to attache all the principles , as accessarie to infidelitie . Secondly , it had beene plaine dealing to haue named them : for , because we set down , that there is but one purgation , and that in this life , the bloud of Iesus Christ , ● . Ioh. 1 no Purgatory after to be expected ; that there is but one sacrifice propitiatory once offered , Heb. 9 videlicet , the body of Christ crucified , no masse to be reiterated ; one mediator betweene God and man , the man Iesus Christ , no Saintes to bee inuocated ; Ephes. ● that faith onely iustifieth , no workes coadiuuating ; these are our principles , or rather , the scripture positions differing from the Romanistes , doth S. Paul therfore exhort vs to infidelitie ? I prooue it thus , saith hee whosoeuer exhorteth vs to doubt &c , Here is that speech of reuerend Synesius verified , Synes. epist. ad Anastas . cùm ex plaustro , quod aiunt , conuicijs sit insectatus , multaque in nos sit vociferatus , when hee had with full mouth , and open crie , challenged all the principles of our religion for infidelitie , at the last , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the base sophister , shewes vs a Mouse for a Lion ; and seazeth vppon one onely principle , namely , the assuraunce of saluation . Which when it is examined will proue but the Cyclops out cry , in the Poet , after his sole and onely eie was stroken out , Hom. Ody● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no bodie , no bodie . For first , this question , whether the certainetie bee of hope , or of faith , is not iointly and generally determined . among all protestantes . Againe , that we are to ascertaine our selues therof , euen by faith , is the opinion of some eminent Papistes . Med. 〈…〉 Durand , is censured by Medina , and registred in his rew of erroneus Doctors for it . Catharinus and Gropperus , mightely oppugned the contrary as●ertion in the Trentish conuenticle . Lastly , the syllogisme it selfe , is both fond & false : fond in the Maior , for doubting may bee in pointes of faith without infidelitie or heresie , Art. 2 , & 3 as before out of Melchior Canus hath bene shewed , because infidelitie , is commonly lincked with pertinacie : then the probate of the Maior , in that faith is not tyed to thinges reuealed alone , beecause multa creduntur quae in scriptur is non leguntur , saith Austen many thinges are beleeued , Aug. contr. Max. lib. 3 not reuealed in scriptures . False in the Minor , because that text of S. Paul , marginally misalleaged , Phil ● 12 Phil. 2 is no motiue to doubting , but an exhortation semblable to that duetie prescribed to euery man by God himselfe Mich. 6 , Mich. 6. ● sòlicitè ambulare coram Deo , to walk warely before the Lord , as a sonne before his father , with feare to sinne , not of sinne , that is , least by sinning , he should be counted vnworthy the graces wherewith he is endowed , and the fauour whereof hee is vouchsafed ; not of sinne , as if it were able to cast him finally from God , and so make him either to dispair , or doubt of his saluation ; for being iustified by faith , hee hath peace with God . Rom. 5. 1 Rom. 5. and hauing semen manens , ● . Ioh. 3. ● . 1. Ioh. 3. he cannot sinne irremissibly : Lib. 3. de iustifie . c. 1. besides this , Bellarmine himselfe , from whome this impious argument is borrowed , puts a difference betweene feare and doubting ; for , saith he , the receiued opinion in the church about this certainetie of saluation , albeit , it remoue not all feare , yet it vtterly taketh away all anxietie , and haesitation , Ibid. c. 1● & ipsam etiam dubitationem , and euen doubting it selfe : and therefore , though the Apostle will vs to feare , yet hee exhorteth not to doubt , as this mate inferreth . Certainelie , if wee consider the state wherein we stand , 2. Cor. 7. ● we shall finde , as the said Apostle speaketh , without terrours , within feares , & causes of them both euery wher , by Sathan his pollicie , & malice about vs ; by the lustes and affections , raging or tickling within vs ; by the world , either flattering or pursuing vs : but if wee looke vp vnto him that loues vs in his beloued ; to that sacrifice by which wee are reconciled ; that victorie whereby sinne is conquered ; to that spirite wherewith wee are sealed : we may in a Christian confidence , and assurance of faith say , Bern. serm. 〈◊〉 . in Cant. with S. Bernard , turbatur conscientia , sed nōperturbatur , quoniam vulnerum Dei recordabor , my conscience is tossed , not ouerwhelmed , beecause I call to minde the woundes of my God . For how should hee feare , or doubt which hath , as Bernard else where speaketh , geminum firmissimumque Idem ep. 107 amoris argumentum , the twy-fold and most sure argument of Gods loue ? both that faithfull witnesse Apocal. 3 Iesus crucified ; Apoca. 3. 14 and the pledge of the spirite iustifying him , and testifieng vnto him , that he is the sonne of God . Rom. 8. 16. Rom. 8. a pledge ? saith Aquine , Aquin. in Ephes. 1 yea an earnest 2. Cor. 1. for a pledge is restored , when the due is paide , but an earnest is giuen vpon a price , non auferendum sed complendum , not to bee taken backe , but to be made vp . For which cause S. Augustine calles it Maries part Luc. 10 which in this life augetur is encreased ; Luc. 10. 42. in the next perficietur is fully complete ; August . de verb. dom. nun quam auferetur , shall neuer bee taken away . This discourse is ful of comfort for the conscience , but a a See at large in Bern. epist. 107. & serm. in Cant. 68. 69 too full of matter for this briefe aunsweare ; my conclusion therefore , for it is , that which is an article of faith , is to be certainely beleeued by faith : but the assurance to our mindes of our saluation , is an article of faith , where we say Credo vitam aeternam , I beleue the life euerlasting . If I say , I beleue that there is an euerlasting life after death , so much do the deuils confesse , and the Pagans haue testified , yet there is certitudo obiecti assured vnto vs , as beeing promssio Dei , the promise of God : but when I say , I beleeue that the eternall life is prepared and belongeth to me , this is certitudo subiecti , & this is opus fidei , the worke of faith ; which hath both this powerfull force to tourne Dauids quorum into S. Paules ego . Psal. 32. ●● Blessed are they , saith the prophet quorum , whose sinnes are forgiuen ; ● . Tim. 1. 15 quorum ego , of which I am the chiefe , saith the Apostle : & also this skill to make a garment of Christ to put him on Rom. 13. Rom. 13 For that is a great comfort , & a faithfull saying , that Christ came into the world to saue sinners ; yet , that is Christ in the broad-cloth , in the whole peece : now comes faith and cuts it out , and applies it specially , which loued me , and gaue himselfe for me Galat. 2 , Gal. ● . 20 here is Christ put on . So then faith assuming a particular minor , out of the maior generall proposition , and making that present which is absent ; ( for that cause said to bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. 11. 1. ) Heb. ●1. 1 the assuraunce which it giues , is not onely spei , of hope in expectation , but scientie as if it were now in possession , in so much that with the Apostle we may say , ● . Ioh. 3. ● We know that when hee shall appeare , we shall also appeare like vnto him in glory . Which assurance worketh in vs , neither presumption vpon his fauour , whose maiestie is dreadfull , whose iealousie is a consuming fire ; nor carelesse securitie in our course of life , whose standing is so slippery , whose occasions to sinne so many . For the holy man Iob , who looking vnto his euerliuing redeemer , confidently proclaimed it , though hee kill mee , yet will I put my trust in him Iob. 14. Iob. 14. 16. yet viewing his owne infirmities , and propensity to sinne , Iob. 9. 28 confesseth of himselfe Iob. 9 , Verebar omnia opera mea , I feared all my workes : which feare , as also this of feare and trembling in the text cited , importeth no suspence of a doubtful , but a reuerent awe of a carefull mind , sollicitous to please , and warie to offend : which , both the phrase of speech , elsewhere vsed , implieth , as in 1. Cor. 2. 1. Cor. 2. 3 where the Apostle conuersed and preached among them in feare and much trembling . Of what ? Doubted hee his calling ? impossible , for he had it ascertained him , not by mediate instruction , but immediate reuelation Gal. 1. Gal. 1. 12. or his doctrine ? vnlikely , hee knew it to bee the power of God vnto saluation Rom. 1. Rom. 1. 16 or their persons ? a base conceite , for if hee sought to please men , he could not be the seruaunt of Christ Gal. 1. Gal. ● . 1● but beeing an Embassadour from God , and to deliuer his message , as in the presence of God , he carefully looked both to himselfe , in the deportment of his life ; and to the diuine maiestie of wordes in the manner of his preaching ; that neither by his prolapsion into any sinne , his doctrine shuld be scandalized , nor through vanitie of rhetoricall flourish ( the flags and rags of the false Apostles ) the dignitie of the Gospel should be amoindred & made frustrate . So the Corinthians intertainement of Titus , was with feare and trembling , 2. Cor. 7. ● . Cor. 7. 15 if they doubted of his function , they neede not feare , they might haue renounced him ; for intrusion without iust authoritie , strikes no terrour . It was , as a Frier expoundes it , Ti●tleman ●bide● . both the reuerend regard of his person , beeing the dispenser of Gods mysteries ; and a duetifull obedience to his doctrine , being the word of life , lest they should seeme vnworthy of an embassy so comfortable , of a messenger so diuine . As also the purport of the Apostle his counsell in this chapter Phil. 2. Phil. 2. which , sum marily , is nothing els but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they should be like minded to Christ vers. 5. Phil 2. ve . ● in shewing that humilitie and carefulnesse of vpright behauiour in Paul his absence , as if he were present vers. 12. 12 least liuing in the midst of a froward and wicked nation vers. 15. 15 the Apostles labour by their carelesse leuitie , or carnall securitie , should bee deuoyded & abased vers. 16. 16 this solicitous reuerence , Tittleman ibidem . euen in Tittleman his paraphrase hauing reference to S. Paule his person and their profession , with a feare or warinesse to auoide all scandale , either passiue from their aduersaries , who obserued their manners preiudicially ; or actiue , least themselues should commit any action offensiue to God his maiestie , who had called them ; or derogatiue to the Apostles ministery , by which they were called : so that this feare and trembling , to which he exhorteth , is for ordering their conuersation , a cautele most profitable ; not diffidence of saluation , a motiue most discomfortable . For , questionlesse that mind , which cannot rest ascertained of his future happinesse , is most vnsetled , and miserable , euen in the reach of philosophy . Seneca . epi. lib. 1. Quid 〈◊〉 refert qualis status tuus sit , si tibi videtur malus ? what profite or comfort is it , for a man to know , that the●e is a kingdome prepa●ed , Math. 25 , and yet he must doubt whether doome hee shall recei●e , Math. 25. either ite , or venite , goe yee accursed , or come ye blessed ? this beeing the very dictate of nature , in the Comicall poet , Non est beatus , esse se qui non putat , Hee is no happie man , which thinkes not himselfe to be so . The mindes felicitie resting not in the future expectation , but in the present perswasion .

And thus haue you his fiue Articles of Faith obiected , like fiue vials of his malice eff●sed ; whereof , the summe totall being , if you make them , the erection of their C●●rch her tribunall , you may conclude as S. Cyprian of the fiue schismaticall Priests , 〈…〉 Ecclesiam spondent , vt qui illi credit , in totum ab Ecclesia pereat ; they vrge & wold establish a church , which who so beleeues , takes the ready course wholy to renounce the Church .

A conclusion to the gentleman M. F. T with whom this Pamphleter beginnes and endes .

Sir , for my salutation must be such , as Phauorinus gaue to an vncouth scholler , Gellius lib. 4. cap. 1. quicquid est nomen tibi , what you are I know not , nor wil enquire ; as you haue , no doubt , perused the pamphlet of Articles directed against vs , dedicated to you , so , if preiudice haue not fore-stalled your affections & vnderstanding , compare this aunsweare ingenuously and with a good conscience , then iudge of both : some diseases are haereditarie , so is not heresie ; for were it so , & you , by coniecture , the heire to an open and stiffe recusant , not the booke of the mightie God , much lesse this aunsweare of a meane man , can mooue or disswade you . If you be , as he pretendes you , a Protestant setled , so remaine ; if you were once , and are fallen , returne ; if you neuer were , repent ; if you neuer will be , perish .

Yours in Christ William Barlow .

Notes, typically marginal, from the original text

Notes for div A04376-e1400

Notes for div A04376-e3100

Notes for div A04376-e6660

Notes for div A04376-e10770

Notes for div A04376-e13200

Notes for div A04376-e22660

Notes for div A04376-e27210