Manuductions to the pallace of trueth by F.B. Obseruant Jackson, Bonaventure. This text is an enriched version of the TCP digital transcription A69220 of text S109789 in the English Short Title Catalog. Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 198KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 B14172

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. B14172) Transcribed from: (Early English Books Online ; image set 176700) Images scanned from microfilm: (Early English books, 1475-1640 ; 642:06) Manuductions to the pallace of trueth by F.B. Obseruant Jackson, Bonaventure. [16], 139 [i.e. 141], [9] p. Printed by Henry Iaye, Mackline : Anno 1616. F.B. Obseruant = Bonaventure Jackson. In the Approbation, the author is referred to as "P.F. Bonaventurae Britanno"; misinterpretations of this phrase have caused the work to be wrongly ascribed to Richard Britton and to Richard Francis Britton; "Britton" also is wrongly described as Jackson's pseudonym--Halkett & Laing (3rd ed.) M30. Includes an errata leaf at end. Identified as STC 3804a in reel guide. Reproduction of the original in the Folger Shakepeare Library.

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 eng Catholic Church -- Controversial literature -- Early works to 1800. Catholic Church -- Doctrines -- Early works to 1800. eebo Manuductions to the pallace of trueth by F.B. Obseruant Jackson, Bonaventure. 1616 166 34600 90 0 0 0 0 0 26.01 C The rate of 26.01 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2014-02 Keyed and coded from ProQuest page images 2014-04 Sampled and proofread 2014-04 Text and markup reviewed and edited 2015-03 Batch review (QC) and XML conversion

MANVDVCTIONS TO THE PALLACE Of Trueth .

By F. B. Obseruant .

MICH . 4.

Venite , ascendamus in montem Domini , & ad domum Dei Iacob : & docebit nos vias suas .

TVRRIS FORTITVDINIS NOMEN DOMINI .

MACKLINE , Printed by HENRY IAY● . ANNO 1616.

TO THE HONORABLE BY ALL THE TYtles of true Nobilitie : M. S. T. Health and Eternall Happines . WORTHIE S . r

I want but some feeling proofe to giue you , that might witnesse , howe strongly you commaunde my duteous affection . If my word should not be taken , the reasons I haue to shew , would easilie perswade it . But your vertues which taught mee them , taught mee also to conceale them , for the connection they haue with an argumente much pleasing to most men , but not so sutable to the scope of your intentions . For as the Heauens bright Lampe shines onely to giue vs her light , without affecting any praise or honour from vs : Euen so your ayme in the pursuite of most laudable and vertuous actions is no other , then the pure respect of vertues selfe , and hope of that immortall recompence , wherewith hee , who gaue you this heroick spirit and indeuour , wil infallibly crowne your happie labours .

This consideration , for all it teaches me to be silent in your praises , yet it frees mee not from that peculier obseruance , which ( if VERTVES CLAYME TO HONOR , be a warrantable title ) I must needs acknowledge as a tributarie due to your noble worthes . Arist . 4. Ethic 3. For discharge whereof , not finding my weake abilities better furnished , I was willing at least , by this simple present , ( the sleight imployments of some vacant houres ) to giue you a kinde of recognizance , howe much I doe worthely owe you , for those much-worthie respects .

Not to dissemble my pouerty ; I must confesse , that the most I can here challenge ( besides the changing of good Latin into badde English ) is no more , but onely the reducing into Methode such Collections as I had long since gleaned out of sundrie Classike Authors ; the stuffe is wholie theirs . But this poynt , I doubt not , will the rather commend it to your fauourable accptance , knowing that as the pitche of a darte pearceth a great deale deeper when it is deliuered from some able and valourous hande : euen so , those motiues doe more forciblie penetrate and preuaile , which proceede from strong and soundlie-warranted authoritie .

The occasion that set mee first a worke in this businesse , was the incombrance I chanced nowe and then to haue with certaine persons , who being more curious to demaunde reasons , then capable to vnderstand them , are so injurious to the Principles of reason , as they will needes knowe the reasons , euen for the most profund mysteries of our Christian beleefe : imagining belike , that it were an absurditie to beleeue any thing which could not be prooued by reason . As though wee were bound to giue no more credit vnto God , then to a cousening Quack-saluer , whom no man will refuse to beleeue , if he bring reasons and demonstrations , for what he shall propounde Or , as though diuine Oracles were of lesser authoritie then Lawyers REPORTS which , ( to vse SENECAS wordes ) ipsâ dicentium authoritate per se valent , Senec . in Ep. etiam si ratio non redditur .

But yet for to satisfie these men in some reasonable tearmes , who stande so much vpon tearmes of reason , I considered that saying of the Cynicke Philosopher , Antisthen apud Stobaeum . Contradicentem docere oportet , non contradicendo compescere . Wherefore being desirous to haue them well taught , I thought it my best course , to addresse them vnto a Schoole-maister of that sufficiencie , as nothing should bee wanting in him which might be required for such a purpose : following herein the example of the Philosopher PLATO , Val Max Lib . 8. who being by some demaunded his opinion in a question belonging to GEOMETRIE , would not take vpon him to resolue the poynte himselfe , but sent them to EVCLIDES , the most expert famous Master of that facultie liuing in those dayes . So I perceauing how much it importes the schollers profit , to haue a wise teacher , haue presented them such a one , as might in all poyntes satisfie their curious desires .

To this purpose , I selected these fewe considerations out of such notes as I had formerly gathered , which might serue as a Directorie to guide them vnto the Infallible Rule of Faith ; assuring my selfe , the onely authoritie of this teacher , to be a reason of that force , as needes they must yeelde vnto it , vnlesse they would shew themselues vtterly voyd of reason and humaine sence .

The handling of this argument , ( for the parte that I haue therein ) I must acknowldge to be ( as they say ) Pingui Minerua , no better then a plaine rusticke webbe of homespunne warpe ; but this I was also taught to be the nature of Trueth , Vt nuda & simplex , esset luculentior : Lact . l. 3. cap 1. ideoque ornamentis extinsecùs additis , fucata corrumpitur . In this poynte therefore , I followed SENECAS counsaile , who sayth it is better to take the beaten and plaine way , Ep. 102. Quàm nobis ipsis flexus disponere , quos cum magna molestia debeamus relegere .

What euer shall seeme wanting in the rest , I trust you will imitate the diuine bountie , not respecting so much the oblations woorth , as the poore offerers willing deuotion ; without which , euen the richest Donaries , as lacking their formall perfection , doe merit verie litle , or no esteeme .

With these , NOBLE Sr. I humbly take leaue , wishing you FOR THE PRESENT , the full measure of that felicitie , which is no where founde but amongst Epicureans of your owne rancke ; FOR THE TIME TO COME , so much more , as boundlesse Eternitie can giue you . And so I commende you to the euer-deare protection of our Heauenly SAVIOVR .

Octob . 12. 1615.
IN MANVDVCTIONES Ven . P. F. B. QVisquis in errorum Labyrintho deuius errat , Accedat , tutum hac semita monstrat iter . Non opus est Filo , vt caeco duce , Theseos instar , Insidiatrices transeat arte vias . Ecce nouum Filum , quod non Minoidis arte , Sed recto Fidei tramite , pandet iter . Cede Ariadne , tuum quid nobis Thesea jactas ? Vinceris : & plus haec Pagina laudis habet . Ars tua te celebret , sed solùm profuit vni , Haec est mille animis vera futura salus . Tu benè Thessêos gressus , haec Pagina mentes , Ingeniumque sua doctior arte , reget . F. Theodorus Midleton .
R. V. In commendation of this worke . EVen as the mud of the Egiptian NILE , New different Monsters euery yeare doth breede , Whose lasting onely is some litle while , For to no generation they proceed ; Because it seemeth nature shames to show , Her errors , in assisting these to grow . So hath the Malice of the STYCIAN lake , In euery age produced monsters strange , Which by creation seeme to vndertake , Right into wrong , good into ill to change ; Albeit their endeauours , neuer frame , But to their own , & to their Authors shame . Yet now in our vnhappie later age , The foe of trueth , and auncient friend of lyes , Against the fortresse of true faith doth wage , A greater war , and in more force-ful wise , By heapes of monsters on the suddain bred , As hell were broken loose , from whence they fled . And though it stande not with their bad creation , Long to endure , in course of kindes encrease , But that they must decline through variation , And warres intestine , which do neuer ceasse ; Yet let they not , meane while , what ere they may , On soules of men to make their hungrie pray . To warne thee then good Reader to beware , Least that they should thy sillie soule betray , And make the scripture serue to be the snare , To catch it fast , and thee to hell conuey ; This booke is written , and doth well disclose , To knowe , and to preuent the fraude of those . No cause at all did moue the Authors minde , To write the same , but loue of God and thee , For earth and earthly ioyes he hath resyg'nd , For hope of heauen , where ioy wil euer be . Meane while , he doeth from his religious Cell , Desire of God , thou mai'st resolue thee well . R. V.
THE ARGVMENTS OF the Chapters . 1 A Scantling of the narrowe lymitts of Mans vnderstanding . pag 1. 2 That it is against reason , we should seeke by reason to comprehend the Mysteries of Faith . pag 16. 3 Of a certaine mayne Spring of presumption tearmed by the Apostle ; Falsinominis scientia . 1. Tim . 6. pag 26. 4 That trueth takes no disaduantage by our blamelesse ignorance in the reasons of diuine Mysteries . pag 38 5 Why Almighty God doth require our beliefe in things supernaturall . pag 43 6 Of the Rule of Faith : and Ecclesiastical Hierarchy . pag 47. 7 The Prerogatiue of the Rom. Church , and perpetual Succession of her Bishopps . pag 65. 8 How absurdly they pretende this Church to haue lost her primitiue Faith . pag 70. 9 Of two other shufling euasions , as absurd as the former . pag 78. 10 An example shewing that it is but losse of time to argue with such men out of only Scripture . pag 91. 11 The Discouerie of acertaine Sophisticall deceipt of theirs . pag 98. 12 Their wresting of Scriptures to an impious sence . pag 103 13 The fruitlesse yshew of Disputes with men of prejudicate opinions . pag 112. 14 A compendious and forcible Argument against all Heresies . pag 116. 15 The different spirits of the olde Apostles and our new Teachers . pag 123. 16 These mens discord amongst themselues , and mutuall iarres in poynts of Faith . pag 127. 17 Their perpetual agreement in one poynt : with a speciall cause of their reuolt from the Church . pag 134.
CHAP. I. A SCANTLING OF THE NARROW LIMITTS , OF MANS VNDERSTANDING .

IT Is a Rudiment borrowed from no triuiall schooles , Theodor . de curand . Graec . aff . Lib . 1. that Principium scientiae , est demere ex animo , se aliquid scire , opinionem . The first steppe to knowledge , is for a man to perswade himselfe that he knowes just nothing . Whereupon , one of those auncient Hermits ( whose conferences are recorded by CASSIANVS ) tould a scholler of his , Collat . 9. cap . 10. that he was now somwhat neere vnto knowledge , as hauing begun to vnderstand his owne want thereof .

The Philosophers , neuer gaue a truer verdict ( if wee beleeue LACTANTIVS ) then at such time as they pronounced sentence of their owne ignorance . L. 3. c . 1. SOCRATES for all his wisedome , affirmed , that he knew only one thing , which was , his ignorance in all things . And DEMOCRITVS , who trauayled a great part of the world to seek for knowledge , in the pursuite wherof , hee spent many yeares , found notwithstanding so litle of that he sought , as hee pronounced , that Trueth was drowned in some hollow pitte . And ARCISELAVS an other Philosopher , finding so great obscurity in the search of things , maintained flatly that nothing could be knowen .

To . 10. Oper . D. Aug. S. AVGVSTINE , or who euer it was , that wrote those Sermons , ad fratres in Eremo , reporteth how the Philosopher ARISTODEMVS , spent many yeares studie , but onely to finde out the nature of a little Bee , and yet could neuer come to know it . Onely HIPPIAS , a man prodigiously self-conceited , L. 3. de Orat . would needs take vpon him the skill to know all things , as CICERO witnesseth . Quem ego diuinum hominem dicerem , ( said witty PETRARCH ) nisi insanum crederem . I should say the man were inspired by God , had I not beleeued he was out of his wittes . Others , more wisely ballancing their weaker abilities , haue affirmed , that al humane skill , is nothing else ; but a kinde of learned ignorance ; Nicol . de Cusa . de docta ignorant . l. 1. c . 1. and as one writing of this argument , said very well : Tanto quisque doctior erit , quanto se magis nouerit ignorantem .

This imperfection of knowledge , no man how learned soeuer , but shall easily finde in himselfe , if he well consider , how defectuous and blinde his reasons are , euen in those daily objects , which present themselues to our common view ; & how many things there be in the works of nature , the reasons wherof , are to men vtterly vnknowen : How in the rest , for the most part , they doe but frame conjectures ; and if they chance to meete sometime with reasons , In Iphighen Act. 4. vers 209 yet are those reasons subject to controll and contradiction , according that saying of EVRIPIDES : Rationes antiquant rationes , & tollunt .

Now if our capacitie in these things be so slender ( as euery man sees ) what is to be thought of our skill in diuine and supernatural secrets , which haue so great a disproportion , for the state of this life , with our vnderstanding ? Wherefore to such as will needes clymbe by reason aboue the pitche of reason ; S. GREGORIE giues a wise and profitable document in these wordes ; He that in diuine mysteries can finde no reason , 9 Moral . 11. let him but reflect vpon his owne weaknes , and there he shall quickly finde the reason , why he could not finde a reason in those vnsearchable secrets .

There he shall see his owne ignorance in a number of things which are in daily vse , that hee may the lesse wonder , though he cannot sound the depth of such an Ocean , as no man could euer yet penetrate . Hee shall there see , that the chiefest cause of his errour ( as S. AVGVST . speaketh ) proceeds from the ignorance and mis-vnderstanding of his owne very selfe . Lib . 1. de Ord. From hence it comes , that many foolish men haue so great an opinion of their owne wisdome , deluded with a false perswasion of that skill which indeed they want . As on the contrary , we see , that the wiser a man is , the more ignorant and foolish he reputes himselfe , because hee considers , that his knowledge euen in those things which hee best vnderstands , is very obscure and imperfect . He compares with these , a farre greater number of others which surpasse his reach , and by this comparison hee wisely perceaues , that his vnderstanding in most things is either very shallowe , or none at all .

For example , if he take but a viewe of his owne soule , which is a thing of all others , wherewith he hath neerest correspondence and familiaritie , yet , when he shal come to ponder , and seriously debate with himselfe so many circumstances as are there to be considered , hee will vndoubtedly wonder , and confesse , that there is not any one thing farther separated from his vnderstanding . In so much as perhaps no man hath bene hitherto founde so cunningly learned , that could rightly define the substance thereof : concerning which poynt amongst the Philosophers ( as LACTANTIVS writes ) there was neuer yet agreement , Dei Opif . De . c . 17. of liklyhood also neuer shall be ( saith he ) in time to come .

The vniting of two substances so opposite in one person , who is able to vnderstand ? Their actions also no lesse repugnant then the substances , haue troubled the wits of many wise men and great Philosophers . Which dissimilitude of operations made PLATO to affirme , that a man had three soules , being not able to vnderstand how so many disagreeing functions should grow from one , and the selfe same .

Cap. 27. S. AVGVSTINE in his Meditations falles into this wonder with himselfe vpon the consideration of mans soule . What a merueilous creature is this , so strong , so weake , so little , so great ; which searches the secrets of God , and contemplates heauenly things ! which , with admirable wit and skill hath inuented the practise of so many arts , for the vse and commoditie of man : which of other things vnderstands so many principles , and yet concerning her owne selfe , how , and in what maner she was made , knowes nothing at all !

Eph. 121 We know ( saith wise SENECA ) that we haue a soule , but where it is , what maner of thing , and whence it is , wee know not . None of vs but vnderstandes there is somewhat which stirres and mooues his affections , yet what it is , no man can tell . Euery one findes in himself , a kinde of forward indeauour , but whence it comes , he is vtterly ignorant . And to the same purpose , in another place : That we haue a soule , L. 7. nat q. c . 24. by whose commande wee are pushed forwards and pulled back , all men do acknowledge : yet is there not any man able to explicate what this ruler and commander of ours is , no more then he is able to proue vs where it is . One will tell thee , it is thy breath , another , that it is a Harmony , a thirde , that it is a diuine motion and portion of God : a fourth , that it is a most subtile ayre : a fifte , an incorporeall power ; some one or other , that it is a blood , a heate , and I know not what .

This was the agreement of the Philosophers , not onely in that question alone , but in all the rest , which they handled for the most parte , with that constancie in their opinions , as they did not only differ one from an other , Theodor de curand . Graec . affct . but euery one almost from himselfe , in the very selfe-same points of doctrine , adeò vt eorum dogmata semper dubitabilia , semperque inuestiganda sunt , said THEODORETVS , speaking of their endles disputes , and vnstedfast opinions : which made PLATO denie them the title of Philosophers , tearming them Philosophasters ; as much to say , as counterfaits of that profession ; Quae in ipsius boni verique scientia●● versatur , saith he .

It is doubtlesse the noblest vse of mans wit that can be , to contemplate the admirable works of nature , the powerfull wonders of Almighty God ; and those mushrompes , whose baser thoughts neuer mount higher pitch , then their muddie appetites , can deserue no rancke in the societie of men ; yet will the best witts also grant this , that after all their wearie search and painefull studie imployed in these things , they finde themselues as newe to learne , when it were time to giue ouer , as when they first begunne .

How many stupendious wonders be there in euery one of the foure elements , which the wisest Academicks were neuer yet able to penetrate ; notwithstanding their extreme diligence , & toyle some indeauour to compas the same ? I doubt not also , but those points in question so many ages agoe , for example : Defectus Solis varij lunaque labores , Vnde tremor t●rris : qua vi , maria alta Auiescunt . Obicibus ruptis , rursusque in seipsa residunt ? and a great number the like ; do hange at this day in as doubtfull ballance , as the Philosophers left them many ages past .

It were needelesse to speake of celestiall bodies , De opif . Dei . c . 14 when it is manifest that euen in our owne ( as LACTANTIVS well noteth ) there be a great many secrets whereof he onely who made them , vnderstands the reason . Which thing we finde to be true , not onely in humaine bodies , but euen in the least Ante , worme , or Flye that breathes .

To omitte the hidden properties of sundry beasts , Fowls , & Fishes , wherof PLINY and others doe write at large : Pl. hist . l. 32. c . 1. There needs no other instance to be sought for a wonder surpassing mans reach , then that great secrete which the said PLINY rehearseth of a little Fishe , not much bigger then a Snayle , whose power is such , that by onely cleauing to the keele of a shippe , she stoppes her violent passage in spite of al the force , that a hundred nymble Maryners , with helpe of winde and tyde can afforde her .

Let vs descend to lesser wonders , and take but a little Gnatte for example ( yet there be others of lesser bulke ) tell mee where hath nature placed so many sences in this poore silly bugge ? where hath shee formed her sight ? applyed her taste ? inserted her smelling ? where hath thee framed that buzzing , rude , Lib . 11. c . 2. and mighty sound ( as PLINY tearmes it ) in respect of so little a bodies proportion ? with what fine arte hath shee fashioned her wings ? drawen out her small and tender shankes ? and other like circumstances obserued by that curious Author in his particuler description of this corpulent beast .

The very like obseruation made S. BASILL , of the admirable frame and property of the little Emmet , wisely reproouing their folly and rashnesse , Con . Eunom . ep . 168. & alibi . who presume by reason to comprehende the mysteries of Faith , being not able to giue a true reason of so many things as come to be considered in this petty wonder .

ARNOBIVS demandes of the like reason-searchers , L. 2. con . Gent . by what kinde of workemanshippe , the heart , splene , lunges and liuer are concrete and formed in mens bodies ? whence the bones take their soliditie & hardnesse ? the flesh his softnes ? how the bowels are fashioned , the veynes contryued with such artificiall pipes and conveyances ? &c. which are poynts may seeme perhaps more soluble to some , then their answers would appeare substantiall , being well examined . And SALOMON doth acknowledge their difficultie , where he saith , Eccl. 11. That as a man is ignorant of the way by which his spirit enters into his body , and by what meanes the bones and synewes are knit together in his mothers wombe , euen so he is not able to vnderstand the workes of God , who is the framer and architect of all things created .

These questions also following , are demanded by the same Author in the place alleadged ; how that rayne , for example , being a matter so fluent and slyding continually , should hang in the middle region of the ayre , and be kept from his naturall rowling course and descent ? And why this water should so softly fal downe by droppes , whose nature is to gush out in streames ? whence also the windes do come , and what they are ? what may be the reason that the seas are salt ? or of the difference of soyles , of which some are mellow , some others are sower and colde , &c.

Arn. l. c . For what cause so many kinde of wylde beasts , snaks and serpents were created and brought forth ? What doe Owles , Buzzardes , and Vultures make in the worlde ? What good doe such a number of Antes , wormes , Fleas , and mallepert Flyes ? What do Spinners , Ratts , Myce , Caterpillers , Horse-leaches , Water-spiders , Beetles , and an infinite rable of such like vermine ?

Lib . 1. de Gen. ad lit . Con . Manichaeos . c . 16 Certainclie , S. AVGVSTINE , as great a clarke as he was , doth not stick to confesse that he knew not wherefore Myce , Frogges , Flyes , and such other petty vermine were created . And in another place hee sheweth that amongst the workes of nature , De Ciuit Dei . l. 22 c . 4. & . 5. there be an infinite number of things , whereof no certaine reason can be giuen . And that it was expedient , Epis . 222 the reason of diuerse of Gods admirable works should remaine vnknowen , least with queazie stomackes ( as hee speaketh ) they should grow to vulger and of lesse esteeme , Apud animos fastidio languidos the reason being once knowen and throughly vnderstood .

Arnob . vbi sup . Now therefore , seeing the natures , the origine and causes , of these and a great many others , which were ouertedious to recken vp , be to our curious aduersaries vtterly vnknowen , nor they themselues are able to explaine , what is true , what is false : let them giue ouer to trouble and disquiet our modesty , who in matters of higher degree , and more weighty consequence , which are poynts subject to disputes and controuersie , doe freely confesse our ignorance , and leaue them euery one to their seuerall causes , judging it not fit for vs to discusse or determine them .

For who is able to penetrate the purpose and meaning of Almightie God ? Arnob . ibid . or by what reason shall a frayle man so poore and blynde a creature , and so ignorant that he knowes not his owne very selfe , come to vnderstand how the Almighty prouidence doth order and dispose of his affaires ? Wherefore , if we bee not able to gather out of our weake discourse , the reasons of his mysteries , let vs consider with our selues that the cause thereof is no other , then that our reasons and conclusions are limited within as narrow bounds , as we our selues , and that wee are no secretaries of his , to whom onely those things be knowen and euident .

We would judge it impudencie in a seruant , to prye curiously into his maisters secrets ; and censure that subject worthy of punishment , who should demand reasons of his Princes actions . Let vs consider , that the verie same is our case , hauing no more priuiledge or warrant for our bouldnes in this kinde , then such a vassal or seruant , in regarde of his Lord and Maister .

With great reason said LACTANTIVS , L. 1. c . 1. There should be no difference betwixt God and man , if humaine witte were able to sounde the counsailes of his diuine majestie . Wherefore , Id. l. 2. c . 9. what wee cannot otherwise comprehend , that must our faith beleeue , but let not our vnderstanding search it , least being not found , it may seeme incredible , or being found , it may be thought nothing singuler .

Certaine it is , excluding the light we haue by Faith , we may well saye that of Ecclesiastes ; Cap. 1. All things are full of difficulty , and it is not possible for man in speach to vnfolde them . What thing is more common then TYME , to which men square their thoughts , their actions , labours , and whole life ? what more vsuall then PLACE , which enuyrons vs ? then LIGHT , by which we are guyded ? then MATTER , wherwith we are garnished ? then our SOVLE , by which wee are gouerned ? And yet notwithstanding , the farther we wade in the search of these things , the farther they seeme to flye from our vnderstanding : so many are the disputes , and variety of opinions which are growen touching the seueral natures and properties of euery one of them : To which , and the like points , I may fitlie applie those words of ARNOBIVS concerning Logical disputs : L. 5. con . Gen. you shal haue one man deuise you one thing , an other with more subtilitie and shew of trueth , shall defend the contrary , a third , shall come and controll them bothe . After him , a fourth , who shall maintaine an opinion to affront them all . And so according to the diuers qualities of different wits , there is no thing but may bee wrested to different purposes , by endlesse glosses and interpretations .

CHAP. II . THAT IT IS AGAINST REAson , wee should seeke by reason , to comprehende the mysteries of Faith .

L. 3. c . 28 IT is not possible to finde out a thing that is sought for by a wrong way , said LACTANTIVS . No more is it possible for one to finde wisdome , that goes to learne it of a foole . Yet so doth hee , in the judgement of S. BERNARD , Epist. 87. who maks himselfe his owne Schole-master . That was the Philosophers error in the search of trueth , which therefore they could neuer finde . Rom. 1. Dicentes se esse sapientes , stulti facti sunt . Their wisdome was put vnto a disgracefull foyle , when that which was hidden from them , was reuealed afterwards to simple fishermen .

By this we are taught where to seek for true wisdome . Nimirùm vbi stultitiae titulus apparet ; Lactant . l. 4. c . 2. cujus velamento Deus , ne arcanum diuini sui operis in propatulo esset , thesauros sapientiae ac veritatis abscondit . There wee must seeke for true wisdome , where wee shall meete with the tytle of foolishnes vpon the front , with the vayle whereof , God would hide the treasures of his wisdome and trueth , from vulger abuse and prophanation .

These proude men , disdaining to stoope so lowe , found just nothing after their long and wearie search , but blindnesse and ignorance , the hyer of pride . Humilitie , the first steppe to wisdome , D. Hier . Ep. 27. and capitall vertue of Christians , was to them vnknowen . Yet here must he begin , who will vnderstand any thing rightlie , as he should , Isai . 60. in Gods mysteries .

To follow our owne sence in this quest , is like as a man should take a blinde guyde to conduct him in a dangerous passage . And euen so doe they , who mistaking the true measure of mans vnderstanding , mak reason their Tutor in matters of Faith . These men are as wise Rationals , as he that would reare vp a ladder to skale the cloudes . For what can bee more against reason it self , Epi . 190. ( as S. BERNARD wisely said ) then to striue by reason to clymbe aboue the heigthe of reason ? Or what more contrarie to Faithe , then to beleeue no more but what a man with his owne reason may comprehend ? Faith is the substance of things to be hoped . Heb . 11. Doest thou heare the word SVBSTANCE ? know then that in matters of Faith , it is not lawful for thee to frame opinions , nor to dispute at thine owne pleasure ; nor to be carryed this way or that way , by the vaine current of thine owne fancies , or by-pathes of erroneous perswasions . By the word SVBSTANCE , is giuen thee to vnderstand somthing that is firme , steadie , and immoueable . Thou art confined within certaine limits , thou art shut vp within the compasse of precise & narrow bounds &c.

Surely hee must needs beleeue that those things which he vnderstands not , Gul . Parisiensis l. 1. de fide . c . 2. cannot be at all , who makes his vnderstanding the square of al things that are . Like as one that were perswaded euery thing to be conteyned within the compasse of the Moone , must of force beleeue that thing not to be , which is not there to be found .

Wee see that men of rude and grosse vnderstanding , cannot beleeue what wiser men well know to be true , concerning the latitude of the heauens ; the Sunne , Moone , Starres , and such other common notions . Why ? because their dull sences cannot ryse to the pitch of those others , more extensiue capacities . And euen for the very like cause it is , that wee are not able to penetrate the reasons of supernaturall truthes , being poynts which farre surmount our weake and limited vnderstandings . Which makes , that the knowledge wee haue of such things , can be no other , but very slender and imperfect . It may be likewise , that Almighty God hath inflicted vpon vs this penaltie of ignorance , in so many things , for the scourge of that curiositie and pride , which was the cause of our first ruyne ; and for the conseruation of Holy humilitie , a vertue of all other most pleasing to him .

Moreouer , it were needelesse ( as S. AVGVSTINE rightly noteth ) to perswade men to beleeue , Li . 50. hom . ho . 32. if what they are to beleeue , could be shewed vnto them by reason . The same Doctor vpon those words of our Sauiour ; Solus non sum , sed ego , Io . 8. & qui misit me Pater , demandeth how these two poynts can agree together . For ( saith he ) if thy Father be with thee , how can he be said to send thee ? Tract . 36 in I● . did hee both sende thee , and yet remaine with thee ? or didst thou come to vs , and still remaine there with him ? quomodo istud creditur ? quomodo capitur ? How can one beleeue this ? or how can a man comprehende it ? Whereunto , hee frameth this answere , worthy to be obserued . How a man ( saith hee ) is able to comprehende it , therein you say very well ; but to aske how a man may beleeue it , you demaunde amisse . For that is the very reason , why a man should beleeue it , because hee cannot easily comprehende it . Thou doest therefore beleeue it , for that thy vnderstanding cannot compasse it , and by beleeuing , thou art made capable thereof : for if thou beleeue it not , thou shalt neuer be fit to vnderstand it . Whereunto agreeth , that of PROSPER , gathered out of the sayings of S. AVGVSTINE , Ex sent . Pros . 351 Credimus vt cognoscamus , non cognoscimus vt credamus ; And that of the Prophet Esay : vnlesse you beleeue , you shall not vnderstand . Cap. 7.

S. HILARIE teacheth vs by a notable similitude , L. 10. d● Trin . what moderation we should vse in the search of diuine mysteries . Like as the Sunne , ( saith hee ) is to be seene in that maner , as it may bee viewed , and so much light thereof may the eye receaue , as is allowed her , ( for if one should gaze too much thereon , hee shall see a great deale lesse thereof , then otherwise he might ) euen so it fares in celestiall reason . A man must there looke to vnderstand , no more then is allowed him : for , if he shall stretch beyond that proportion , he may chance to loose the viewe , euen of that which was granted him to see . Is there then in God , that a man may with his vnderstanding reach vnto ? There is no doubt , if hee will reach no further then he is permitted . For as there is in the Sunne to be seene of him that will see no more then hee may with safety of his eyes ; right so , in the mysteries of God ; wherein he that will needes looke further then his limitts , shall not be able to compasse that very same , which before he might .

It comes here to my remembrance , what a wiseman of our time did pronounce of the like busines : Lips . de Constant . In diuinis , superisque , vnum acumen est , nihil cernere : vna scientia , nihil scire . In diuine and supernaturall poynts , your only sharpnesse of sight , is to see nothing : your only skill is to know nothing . And he recounts a pretie answere that EVCLIDES made vnto one demanding a number of impertinences concerning God : As for other poynts ( saith he ) I doe not know , but this I well know , Curiosos odere Diui . Euripid . cited by Aristot . that he is a great enemy to curious persons . Not much vnlike , was that of S. AVGVSTINE , to a presumptuous fellow , who would needes know , wherein the diuine wisedome was imployed before hee made the world : he answered , That he prepared hell for to punish all such curious companions .

S. CHRISOSTOME , giues this reason , Hom. 5. in 1. ad Tim . 1. why so many back-slyders fall away from the sinceritie of true beleefe , because they striue by their feeble collections , to comprehend the things which are aboue the reach of their capacities . Such maner of reasoning ( saith he ) serues for nothing else but to pitch them into the mayne perill of drowning , faith being that firme and safe bark , which whosoeuer forsakes , must of necessitie fall into wracke : Which thing , the Apostle here sheweth by the example of HYMENEAEVS and ALEXANDER , setting before our eyes their dangerous ruine , that so hee might correct and bridle vs. You see , that in those very times there wanted not such as taught peruerse doctrine , that durst with rash curiosity , search the diuine secrets , and presume with their weake and silly reason● , to penetrate those mysteries which ought not to be searched with reason , but with Faith imbraced .

The gaine they are wont to reape by this busie curiositie , is , Acad . quest . lib 2. that being circumuented with such guilefull and captious questions , as they are not able to cleare ; they are brought thereby many times to forsake the truth . So said he , who could best auouch it , by his owne experience , I meane , CICERO : for when he could not reconcile together those two poynts , to witte , the Eternall foreknowledge in God of things to come , with the freedome of mans will ; De Ciui . Dei . l. 5. c . 9. hee flatly denied Gods prouidence . And so ( as S. AVGVSTINE saith ; Whilest he laboured to make men free , hee made them sacrilegious . And , as LACTANTIVS pronounced of Epicure , vpon a like occasion ; totam rationem penitùs , ignorantia rationis euertit . For want of vnderstanding the reason , hee quite ouerthrew reason it selfe .

Of this abuse , euen CALVIN himselfe complaines , & cryes out against his own companions , In cap . 6. & 7. Ioa . who by this meanes are come ( saith he ) vnto a contempt of the Gospell : for that when the reason of any thing appeares not vnto them , they presently reject it as false . And to steppe a litle further , into this enemies campe , ( non tanquam transfugae , Sen. ep . 2. sed tanquam exploratores ) let vs obserue what remedie he giues for this disease , which , if any man shall mislike for the Counsellour , hee may doe as the LACEDEMONIANS determined vppon a certaine aduise giuen by an vnworthy speaker , A. Gel . l. 18. c . 3. to witte ; bona sententia maneat , turpis author mutetur .

CALVIN therefore in his Institutions , handling a certaine poynt of difficulty ; L. 1 c . 3. § 1. and not able to explicate the matter , nor outwinde himselfe ; If ( saith he ) we vnderstand not how it is , let vs remember our owne weakenesse , and think it was not said for nothing ; That God dwelleth in a light , 1. Tim . 6. which no man is able to approach or come neere vnto . And in anothe place : Cap. 25 § 6 It is a presumptuous and foolish part , for one to wade further in the deepe searche of hidden secrets , then God permits him to vnderstand .

Likewise , in his answere to the Varlet ( by that modest title he tearmes his olde friende CASTALIO ) puzling about a knot , Resp . ad Proposit . 7. he was not able to vndoe ; at last , he breakes it asunder with this suddaine twitch : Stultescere oportet , & proprio sensu exinaniri . Doest thou not conceaue it ? Thou must learne then to become a foole , and to be stripped of thine owne proper sence .

Also , treating of another like subtile poynt , neither explicable in wordes , nor to bee comprehended with vnderstanding ; he shifts it of in this maner . Although it seeme incredible , that the Flesh of Christ , L. ● c . 17 Instit . § 10. should in so great a distance of place , penetrate and come downe to imparte it selfe vnto vs for foode : yet let vs also consider , how much the secret power of the holy Ghost , surpasseth all our vnderstanding , and how foolish a thing it is for vs to think wee should measure his immensitie , by our seelie size : what our vnderstanding therfore cannot , let our Faith conceaue . How wel might DIOGENES , Laert . in vit . Philosph . haue compared this fellow to a Harpe , who geuing so good a sounde to others , did not heare himselfe ?

CHAP. III . OF A CERTAINE MAINE spring of presumption , tearmed by the Apostle , Falsi nominis scientia . 1. Tim . 6.

Plato in Alcibiade . SOCRATES the Philosopher , teaching ALCIBIADES , the way to knowledge , gaue him this for his first instruction , that he should learne to know his owne ignorance . L. 1. Inst. Rhet . ca. 14. And if QVINTILIANVS helde it , ( as hee did ) a vertue in a Grammarian , to bee ignorant in some things ; doubtlesse , hee would haue thought it no vice in a Grammarian , or any man else , to confesse his ignorance , in things hee knowes not . Now adaies , hee that shames not to be ignorant , is yet ashamed to confesse it and which is more intollerable ; Apud Stobaeum . cùm hominum pars maxima stulta sit , sapere tamen sibi videatur , said ARISTONYMVS ; wheras , the major part of men be starke fooles ; yet euery one is notablie conceited of his own wisdome .

They tearme this , the learned age : Indeede , I neuer heard that same , from any learned mans mouth , but this haue I heard , and partly obserued by experience ; that euery MARSYAS , wil now be held for as cunning a Musitian , as APOLLOS selfe . And you shall haue an vnlearned PEDANT , will runne you a Descant , vpon omne scibile , as if hee were the greatest Clarke in the worlde . Ex ipsa enim ignorantia , Theod . de curand . Graec . ff . pestem superbiae contraxerunt : Out of the corruption of ignorance , they haue drawen the deadly poyson of prides infecting pestilence .

It is a true saying , that emptiest vessels , make the deepest sound ; and many times , where is least fyer , there is greatest smoke . Verely , euen so it fares with a number of men , who possest with a self-pride , Plato . l. 5 de legib . and ouerweening of themselues , take vpon them to know much , when indeed , they know nothing at all . And that is a very certaine argument , not of learning or skill , but of temeritie , presumption , and plaine follie . Intollerabile est , cum quis insipiens , sibi sapere videtur . Stob . It is intollerable , ( said EVRIPIDES ) when euery cockscombe , shall perswade himselfe , that he is a jolly prudent Sage .

This itching disease , hath taken no little increase , by our new Teachears , plausible admitting of all sorts of men , to the search of Scriptures ; which giues incouragement , to euerie one that can but make a shift to reade , to thinke himselfe as well able to judge of the sence therof , as the best Diuine of them all . And this their boldnesse , they are taught to be sufficiently warranted , by our Sauiours promising to graunt , whatsoeuer shall be demanded in his name . Matt . 7. & 18. For euery one who asketh , receaues , and he● that seekes , shall finde , and it shall be opened to him that knockes , &c.

We admit all this to be true , in his true sence . But if they will haue it so generally to be vnderstood , then , why are they wont to tell vs , that it is not possible for men to liue chaste , seeing they may haue the gift of continencie , for the onely asking ? Lib . de vnit . eccl . S. CIPRIAN , reproouing the Nouatian heretickes , for presuming vpon that promise , made by our Saviour , to witte ; If two of you shal consent , &c. told them , it was made onely to those , who were linked together in the vnitie of the Church , and not vnto Heretickes , who are deuided from the Church . The text it selfe shewes plainely , that it was not spoken to any other , then the Apostles onely : vnto whom he said immediatly before , that whatsoeuer they should bynde and loose in earth , should be also bound and loosed in heauen . And then it followeth : Againe , I say to you , that if two of you shall consent , &c.

Wherefore , as that power of bynding and loosing , was not indifferently giuen to all the faithfull ; so neither was this promise made indifferently to all , but onely to the Apostles , and by them , to their lawfull successors . To omitte ; that our Sauiour had in vaine established , a subordinate forme of gouernement in his Church , ( as after shal be ' proued ) if he would , that euery one should become his owne Schoolemaster .

These men , being brought into a fooles net , with this false opinion of vnderstanding the scripture ; what is their next presumption ? MARTIN LVTHER , shal tell it best , who in his girding vaine , doth notably taxe them for it , in these tearmes , which I will barely interprete , as the wordes doe sounde . There be some men perswaded , ( saith he ) out of a most foolish conscience , that vnlesse they become teachers , they cannot be excused from hiding their Lords money ; Com . in epist. ad Galat . and by that meanes , are made guilty of damnation . O good brother , Christ hath in one worde freede thee from this pittifull scruple . View the Gospell , where it said , Vocatis seruis , tradidit illis bona sua . Marke , how he saith , Vocatis ; to those whom he called . Tell mee , who hath called thee , vnto this businesse ? Expect thou the , caller . In the meane time , take thou no care , for if thou wert wiser then SALOMON , or DANIEL , yet , vnlesse thou be called , shunne it as thou wouldest Hell it selfe , that there passe not one worde of teaching from thy mouth . If he shall stande in neede of thee , hee will call thee . If hee shall not call thee , neuer be afraide that thy skill will burst thee .

To returne to my purpose ; QVINTILIANVS , Lib . 1. c . 4. requires the skill of diuers faculties in a man , that will but vnderstande a Poet rightly as he should . And S. AVGVSTINE affirmes it were needful for such a one to haue first studied ASPER , CORNVTVS , De vtilit cred . c . 7 DONATVS , and the like Authors . Where he sheweth , how much more is to be learned of him , that will presume to wade into the search of those hidden & profounde mysteries , contayned in the holy Bible . But our men haue the lucke to finde out a more compendious way to this learning , then their ancestours could euer knowe .

It is indeed , the propertie of such , to promise extraordinarie waies to knowledge , and to become teachers of that which themselues neuer learned . Nihil enim sic amant isti ( saith S. AVGVSTINE , Tract 97 in Ioan . of their like ) quàm scientiam promittere , &c. They affect nothing more , then to promise great skill , and doe skorne our ignorance , for beleeuing such Catholike trueths , as wee that bee children ( saith he ) are commaunded to beleeue . And with this very bayte , they had drawen him so farre in his youth , that for nine years together ( as himselfe writeth ) he did forsake the religion , De vtil . cred . c . 1. taught him by his parents , to follow them ; perswading him , that Catholiks terrifie men with bug-beares of superstition , in requiring simplicitie of beleefe , without shewing first the reasons of such poynts , as they would haue one to beleeue . Whereas , they on the other side , constraine no man to beleeue , till they haue first examined and clearely vnfolded the trueth .

To this perswasion , wee see men are brought with that false opinion of knowledge , that all truthes must appeare to them euident ; euery one must be an interpreter of mysteries , Epipha . haer . 49. D. Aug. haer . 20. euery man a Prophet , with these Gnostickes ; euery woman a Priest , with these Pepuzites . Hardly , shal one meete with a man of this crew , that in 〈◇〉 matter of scripture specially , will acknowledge his ignorance , be the question neuer so difficile : whereas , men much wiser and more learned , are not halfe so confident .

The only reason I can finde hereof , is that which SALOMON teacheth , Prou. 2● where he saith , Sapientior sibi , stultus videtur , septem viris loquentibus sententias . And wee see , how this great Sage himselfe , for all his exquisite learning , was nothing ashamed to confesse his owne want of knowledge , Prou. 1● . not onely in the law of God , but also euen in humaine arts and sciences . Hiero . Oleast . in Pent . And the learnedst Hebrewe Rabbines do confesse , that as touching the signification of those two little wordes , ( Vrim & Thumim ) they are vtterly ignorant , and knowe not what they meane . Which likewise , S. AVGVSTINE affirmes , Quest . 170. in Exod . to bee a poynt of no small difficultie . And Doctor CAIETANE saith , that no man hitherto , hath sufficiently explicated what is the meaning of them .

The Learned ORIGEN , for all his profound skill , and painefull studie , in the interpretation of Scriptures , found so great difficultie , in explicating two short verses , concerning LAMECH , in the fourth of Genesis ; Ep. 125. quae est ad Damas . that ( as S. HIEROME witnesseth ) he spent the 12. and 13. booke of his Commentaries vpon Genesis , in sifting the doubtes and questions arysing of that place : the obscuritie whereof , so many different and sundrie expositions of other Doctors doe sufficiently witnesse .

Venerable BEDA likewise , our learned Countreyman , whose continuall imployment was in the studie of holy Scriptures , doth confesse his dulnesse of vnderstanding ( so hee tearmes it ) which did not a little trouble him , Praef . in Act. Apost . for that hee could not finde out the reason why , according to the Hebrewe truth and computation from the generall deluge , vnto the time of ABRAHAM , there are ten generations onely specified , and yet S. LVKE , ( whose penne guided by the same holy spirit , could not likewise erre ) doth recount according to the 70. Interpreters , eleuen generations , adding that of CAINAN , in the Gospell written by him .

Of S. AVGVSTINES plaine dealing , in confessing his ignorance , he himselfe shall best reporte , who was so little squeamish in this kind , that in a certaine poynt of dispute , he goes thus roundly to work with his reader : To the ende , Cont . Priscil . c . 11. thou mayest now scorne me , whom thou tookest for a great Doctor , I answere , that I know not what they are , nor wherein they differ , one from an other . Of the same poynt , ( to wit ) the specificall difference of Angels ) he saith in another place : Enchirid . c . 58. Let them declare these things that can , I for my part , must confesse , I know them not . And in the Chapter following : What neede is there , that one should affirme or denie , or define those thinges with douthfulnesse , which , without any doubt or danger , may rest vnknowen ?

He confesseth else-where , that in the Holie Scriptures , like as in many other things , Ep. 119. ad Ianuar . the poynts whereof hee was ignorant , were far more then those which hee vnderstood . To whom , that place of the Apostle in his first Epistle to the Corinthians , the 3. chap. 15 , verse , L. de fid . & oper . c . 15. seemed so intricate and harde to bee expounded , that he thought it might well bee rancked with those , which S. PETER wrote , 2. Pet . 3. were difficile to bee vnderstood . And he saith , hee had rather heare the opinions of others therein , then deliuer his owne . Of an other like place , which is in the 2. Epist. to the Thessal . the 2. chap. and 7. verse , L. 20. de Ciuit . Dei . c . 19 he writeth in this maner : Ego prorsus quid dixerit , fateor me ignorare . I confesse in very deed , I do not know , what the Apostles meaning is by those words .

Wherefore , it was to this purpose very fitly obserued by S. GREGORIE . Hom. 22 in Euang . v. D. Amb. l. 1. c . 7. de vocat Gent . & eund . D. Greg . ho . 17. in Ezech . that in the olde Law , the relickes of the paschall Lambe were commanded to be burned , to the ende ( saith he ) wee might learne , that in the mysteries of the true LAMBE , sacrificed for vs vpon the CROSSE , what wee cannot chewe downe with our vnderstanding , wee should burne in the flame of Faith and charitie .

The like did ORIGEN obserue , concerning the sacrifices offred in the Lawe , Hom. 5. in Leuit. which , albeit they were graunted to the Priestes to eate , yet were they not all permitted vnto them , but some parte thereof was offred vnto God , and burned vpon the Altar . To giue vs to vnderstand , that although it be granted vs to finde out the sense of many things contained in holy writ , yet some other things there are , which must be reserued for God himselfe . Which , being aboue our reach and vnderstanding , least happely , saieth he , wee mistake them , and conster them , otherwise then the trueth is , it were better wee should spare them to burne vpon the Altar . Vid . Ire . l. 2. c . 47. to wit , in that fire of inflamed charitie , whereof S. GREGORIE spake in the place before alleadged .

For what dammage can it be vnto thy little ones ( saith S. AVGVSTINE● speaking vnto God ) if in such points , L. 4. conf c . 16. their vnderstanding fayle them , so long as they depart not from thee ; but feather themselues with safety in the nest of thy Church , and there strengthen the winges of charitie , with the nourishment , of a liuely Faithe ?

Wherefore ( saith the same Doctor ) When I heare my Christian brother , L. 5. c . 5. conf . discouering his ignorance in this or that , and misconstruing one thing for an other , I patiently brooke the good soules mistaking , because , I see well it cannot hurte him so long as hee beleeues nothing vnworthely of thee , O Lord , the Creator of all .

CHAP. IIII . THAT TRVETH TAKES NO disaduantage , by our blamelesse ignorance , in the reasons of diuine mysteries .

NEITHER , neede wee to feare that the common cause of our Faith should suffer wracke , Ex Arn. l 2 Cont . Gent . quo●d sensum . or be depriued of necessarie defence , vnlesse it be supported with reasons and arguments , against euery importunate & presumptuous wrangler . As though our religion could not stand without Champions to defende it , or were euer the truer , for hauing many approouers , or that she must be fayne to begge her authoritie from seely men . This consequence , is nothing necessarie . For , our faith and religion is sufficiently guarded with her owne forces , and beares vp her selfe with the strength of her owne pillers , being so well framed , that shee can not choose but stand , all were it so , that shee had neuer an arme to defende her . Yea , though all tongues , with combyned courage , should striue by clamarous contradiction , to worke her subuersion .

Suppose then , Ibid . wee should be destitute and vnfurnished of arguments , or , peraduenture not vnderstanding the reason of thinges , should frankly confesse this our ignorance , and tell them , wee doe beleeue as wee haue heard from him , whose authoritie is more potent to perswade them reason , wherein is this credulitie of ours to be blamed ? Is it a fault to beleeue God , and graunte that thing to be possible vnto him , which to our sensuall reason , seemeth impossible ? Is it a fault to confesse , that either wee know not these things , or that wee know them for such as are not of vs to be discussed ? It is nothing so . For , what reproach or shame can it be for one to be ignorant in that , as he is not bound to know ? or yet to professe without excuse or dissimulation his ignorance in things he knows not ? no wise man surely will judge him blame-worthy that takes not vpon him the vnderstanding of some darke or hidden poynt , but him rather that presumes euidently to know such things , as are inuolued with insoluble knots and obscurities .

He that should call euery trueth in question , whereof he were not able to conceaue the reason , might happen also to doubt , whether he haue a reasonable SOVLE , and stagger , no lesse at any other vndoubted principle , which his feeble vnderstanding , could not be able to compasse . It is affirmed by ORIGEN , and cannot be denied , Hom. 5. in Num . that in the Churches obseruations , there bee a great many things , which euery man is bound to doe , and yet the reason of them is not euident to euery one .

There be others also , which many perhaps , who sufficiently vnderstand them , cannot sufficiently explicate . And surely , if we should be said to vnderstand no thing , but what we are able to explicate by defining the nature and propertie thereof , we need not much boast of our knowledge in most things that are . For as learned MVRETVS said to this purpose ; In sui● ad Sen. Annotationibus . I seeme well enough to know what a stone is , what a horse , what an Oxe , what is golde , what is siluer : of which things , notwithstanding ( as of infinite others in daily vse ) should one presse me with giuing him the definitions , I must intreate him to giue me time to delibrate thereof , and perhaps , after a prettie long deliberation , I should be as new to seeke for an answere as before ; neither should I dare to affirme that I am in health , or that I am sicke , because there be so many disputes amongst the Phisicians , about the nature and definition of health and sicknesse . Whereupon , GALLEN said very well ; Obmutescendum nobis foret , si ea tantum nosse dicamur , quorum definitiones tenemus .

It was a pretie answere , S. AVGVSTINE , made concerning the definition of time : Si nemo ex me quaerat , scio . Li . Conf . Si querentibus respondere velim , nescio . L. 2. de pec . mer . & rem . c . vl . Hee tels vs likewise , that there be many things , wherein a man may be ignorant , without prejudice to his promised saluation . And that some things there are , which might not onely , L. 22. de Ciuit . Dei c . 20 with more wisdome be concealed , but also , with more skill remaine vnknowen . Thererfore ( saith he ) let no man demaund of me that , Eiusdem libri . c . 2. which I know , I know not ; vnlesse peraduenture , hee would learne not to know that , which hee should know , can not be knowen .

In a certaine Epistle also , which hee wrote to S. HIEROME , Ep. 29. hee saith vnto some , who demanded of him , how the sinne of ADAM , should spread it selfe , to the infection of his posteritie ? his answere was this : hoc , vt alia multa , ignorare me fateor . I confesse , this is one thing amongst many , which I doe not know . And to others , hee giues this counsell , in poynts of like difficultie : Tract . 36. in Io . Si intelligere non valetis , in portu , securi maneatis . If you be not able to vnderstande them , abide safe a Gods name , in the Hauen . And againe : Capiat , qui potest , credat qui non potest . Yea , perhaps it is better to be ignorant in some things , then with danger of error to learne them , as Saint HIEROME wisely teacheth . Only one poynt there is , Ser . 15. ad frat . in eremo . noted by S. AVGVSTINE , which were necessary for euery man to know , That pride is the mother and of-spring of all vices .

CHAP. V. WHY ALMIGHTY GOD , DOTH require our beleefe , in things Supernaturall .

IT were an absurde thing to imagine , that Faith , which is a certaine participation of the diuine wisedome , and a light inspired , by that first and supreame Veritie , should rely vpon so weake a foundation , as humaine reasons , which proceeding from the twinckling gleames of natures obscure lampe , are not able to cleare the myste of those verie ambiguities , wherewith she her selfe is encompassed .

Wherefore , it is not for any such petty euidences , that we embrace the beleefe of supernaturall trueths , but for the authoritie of Almighty God , who hauing reuealed the same vnto his Church , commandeth we should beleeue them , without other motiue , then the speakers authoritie . Which made S. HILARIE to affirme , L. 12. de Trin . that religious faith , and naturall ignorance , goe rancked together . According to which , we may say with PAVLVS OROSIVS : That where the discourse of reason ends , L. 1. c . 1. there Faith beginnes .

The Angelicall D. S. THO . declareth certaine reasons , wherefore Almighty God doth exact our simple beleefe of such mysteries , as a man is not capable to vnderstand . L. 1 con . Gent . c . 5 First of all , that his owne glory might appeare the more emynent . For , seeing the Majestie of God , is immense and infinite , it was fitting , that the knowledge which man should haue of God , and things appertaining to him , should be in some sorte answerable , to so great a Majestie . Therefore , was it necessary , that hee should assuredly and stedfastly beleeue , those things of God , which , could by no reason be comprehended . And this is that great glory , which man yeeldeth vnto God , to wit , that with infallible assurance he doth beleeue and acknowledge , touching the immensitie , omnipotency , wisdome and goodnesse , of the diuine Majestie , those perfections , which surpasse by infinite degrees , all such things as are subject to humaine vnderstanding .

Secondly , Cap. 118 because it was a thing very consonant and agreeable both to the nature and aduancement of man himselfe . For seeing there bee two principal faculties of mans Soule , to wit , his vnderstanding and will , it was meete that he should acknowledge his subjection and obedience to God , not onely with his will , but with his vnderstanding likewise . Whereupon , like as the obedience and subjection of his will , consists in the deniall of it selfe , to performe the will of God : euen so , the obedience of his vnderstanding , consists in the renouncing of it selfe , and subjecting his reason , to the diuine reason . Which submission of vnderstanding , man doth execute , whilst by Faith , hee giues assent vnto those poynts , which the Christian Religion teacheth him to beleeue . So that it is necessarie , with a liuely and constant faith to beleeue , as being a thing both glorious to God , and auaileable to man himselfe .

A third reason was , because , as well the end , Id. 22. q . 2. art . 3. for which man was created , to wit , the cleare vision of God , as also , the meane of his saluation , ordained by Gods decree , to witt , his redemption , ( which was to be wrought by the Sonne of God ) are poynts , which farre surpasse the limits of nature , and therefore man could haue no certaine and infallible knowledge of these things , but by the light of diuine Faith . Wherefore it was most fitting , that it should be commaunded vs by GOD , to imbrace all such decrees , as were aboue our vnderstanding , with aninvincible constant , and most assured faith , for this onely reason , that these mysteries do rely vpon diuine authoritie , and that with promise of reward , if wee obey , or eternall damnation , if we resist and deny our obedience , according to that saying of our Sauiour . Marc. vlt . He that will beleeue , and be baptised , shall be saued : but he that will not beleeue , shall be damned .

CHAP. VI . OF THE RVLE OF FAITH : and Ecclesiasticall Hierarchy .

WHEREFORE , the prime and formall reason ( as they tearme it ) of beleeuing , is no other , then prima veritas , the first trueth and diuine authoritie : but the reason à posteriori , or cause propounding , is the authoritie of the Catholike Church , which , not in it selfe , but in respect of vs , is more euident , and therefore may be rightly tearmed , the rule of Faith .

As for example , the Samaritanes beleeued in Christ . but how ? was it not first by the preaching of that Samaritane woman ? euen so , we beleeue the Articles of our Christian Faith , which Almighty God hath reuealed and confirmed , by his owne authoritie , ( whereupon Faith is not tearmed humaine , but diuine ) yet , had we not attained vnto this Faith , nor come to the knowledge of these Articles , if the Samaritane woman ( which is the Church ) had not by her Pastors preached Christ , and these mysteries vnto vs.

Neither doth it herehence follow , that Faith depends vpon mans testimony , or the Scriptures authoritie vpon the authority of the Church , but onely so farre forth , as CHRIST himself depended , vpon the testimony of IOHN BAPTIST , Io . 1. to wit , in respect of the Iewes , to whom IOHN was better knowen : or as , in respect of both Iewes and Gentiles , he depended , Act. 1. vpon the testimony of his Apostles , by whose ministerie and preaching , they haue imbraced the Faith .

And this is no impeachment at all , to the infallible authoritie which the doctrine of Faith , and the diuine Scriptures haue of themselues . For , as light doeth neither increase nor diminish , nor alter the nature of Colours , but onely shewes the same vnto vs , being not otherwise able to discerne them : So the authoritie of the Catholike Church , doth neither increase nor diminish , nor alter the authoritie of Scriptures , but onely makes them knowen to vs , and beleeued for such . Seeing that Faith , Rom. 10. ( as the Apostle witnesseth ) commeth by hearing , and the worde of God is not to be heard from any other , then authorized witnesses , 1. Thes . ● qui probati sunt à Deo , vt crederetur eis Euangelium .

But CALVIN findes fault with this explication , 1. Instit . ● 7. § and will needes haue the Scriptures discerned by their owne luster , counting it a madnesse , that a man should bee taught to discouer light from darknesse . I suppose that if Batts and Owles could speake , they would tell him they had need of some other helpe , to discouer the Sunnes brightnesse , besides her owne beames . Wherefore , 1. Ethic . 4 ARISTOTLE said , that eadem nobis , atque simpliciter nota , are two different things , the cause of obscuritie , proceeding from our selues , and the weakenesse of our owne vnderstanding . As for CALVINS fancie , of discerning them by the spirit , it is a meare dreame ; for why could not hee by that spirit , discerne the bookes of Machabees to be canonicall scripture , l. 18. de Ciuit . Dei . c . 36 so well as S. AVGVSTINE , and the Catholike Fathers had done before him ; who , like dutifull children , beleeued the Church their mother in that poynt ; he , like a blynde byard , and impe of disobedience , would rather beleeue himselfe .

Yet was this man so courteous else-where , L. 4. Instit . c . 1. §. 4. as to deduce out of the very name and propertie of a mother , how necessarie it is for vs to imbrace the Churches doctrine and direction : who hauing giuen vs our first life and breeding , and sithence , nourished vs with her owne breasts , must further more defende vs vnder her safegard & gouernement , donec exuti carne mortali similes simus Angelis . And he addeth , that our infirmitie doeth not suffer , wee should bee turned loose from her schoole , donec toto vitae cursu discipuli fuerimus . And a little after , citing those wordes of the Apostle , that God hath ordained in his Church , some to bee Apostles , 1. Cor . 11 some Prophets , some Doctors , &c. Here wee do see , that God ( saith he ) although he could in a trice bring his , to perfection ; noluit tamen eos adolescere in virilem aetatem , nisi educatione ecclesiae : yet would hee not that they should grow to mans state , otherwise then by the Churches fostring .

It is true , that the Apostles for their parts needed no schoole-maister in this kinde , as hauing bene immediatly taught by our Sauiour himselfe . But now there is a maine disparitie , betwixt their case and this of ours . For , like as Almightie God , in the beginning of the worlde , formed the first creatures immediatly of himselfe , but afterwards produced the others in successe of time , by their ingendring causes : euen so hath he likewise instructed the first pillers of his Church by himselfe , and his onely Sonne ; the rest which followed , he taught by them and their successors . And like as in the olde Testament , he did not reueale his will immediatly to euery faithfull beleeuer , but by the Prophets : the very same hath hee done in the new Law , by his Apostles and their Successors , from time to time . Luc . 10. D. Cip . l. 4. Ep. 9. D. Bas . de const . Mō . c . 29 Of whom he hath plainly pronounced : He that heareth you , heareth mee , and he that despiseth you , despiseth me . Wherefore one of them letted not to say , He that knoweth God , heareth vs. Another also writes in this maner : If any man obeyes not our wordes , ● . Thes . 3 Ne commisceamini cum illo . And againe , Ephes . 3. Mihiomnium Sanctorum minimo , data est gratia hac , Euangelizare , & illuminare omnes , &c.

Doubtlesse , Almighty God could immediatly haue reuealed vnto vs , what wee ought to beleeue , hauing no neede of second causes , but wee see he hath otherwise ordained in his diuine prouidence , that there should be a dependance , and a subordination one to another , in all his workes , both naturall , and supernaturall : For which cause ( as that great Doctor DYONISIVS sheweth ) he hath appoynted the inferiour Angels to receaue their illustrations and directions , De celest Hierar . c . 5. from the superiour , the rule and order of HIERARCHY requiring , vtalii purgentur , alii purgent , quidam luce illustrentur , nonnulli illustrent : & aliqui perficiantur , alii perficiant . And he saith , it is a Law decreed by God , that in euery HIERARCHY , Ibid . c . 4. there should be distinct orders and degrees , as first , last , middle ; and that the superiours should be maisters and teachers of the inferiours .

We see likewise , that after it pleased his diuine wisdome to frame this inferiour world , and the creatures therein contained , hee would not otherwise maintaine their perpetuitie and succession , but by the ministerie of those celestial and more durable bodies , which therefore hee indued with certaine excellent properties and perfections , that from their influence , these inferiour might receaue their life and propagation from time to time . And it seemes the Prophet DAVID forsaw in spirit , the like order and state of the Church then to come , which being a certaine spiritual world , comprehendeth the heauens and earth , in a mysticall sence . Psal . 1● . Wherefore he compares the Apostles and Superiour ministers thereof , to the heauens , the people and inferiour members , to the earth . Which allegorie , Cap. 10. the Apostle also confirmeth , in his Epistle to the Romanes .

For , as the heauens in their naturall motions , euen so these , Roff . in def . sac . adu . Lu● . in their spirituall stations , doe shine and giue light , by their example of life , they giue heate , by their fervour of charitie , moysture by wholsome counsels and admonitions : they quicken by comfortable promises , they thunder by denouncing & threatning of Gods judgements ; and finally , they lighten also by their working of myracles . As that worthy and learned Prelate of our Nation B. FISHER hath to this purpose very aptly obserued .

This order and HIERARCHY , the holy Fathers doe euery where mention , as a chiefe poynt wherein the Churches ornament and dignitie , principally consisteth . And for this reason she is shadowed in the person of a QVEENE , Ps. 18. Circum amicta varietate . For this cause , she is tearmed a BODIE ; 1. Cor . 12 Col. 1. Mat . 13. Is. 30. 1. Tim 3. Cant . 6. for this also she is intituled , a KINGDOME , shee is called a CITIE , a HOVSE ; and finally , AN ARMY IMBATTAILED IN MARTIALL ORDER , to expresse the varietie of her offices , and the differences of their seuerall charges and functions .

There needs no more to be said for this poynt , but that such is the will and ordinance of him , who being Lord and commander of all , and hauing to dispose of his Ministers and seruants , in their seuerall charges , as pleased him to imploy them , De opif . Dei . c . 20 would ( as LACTANTIVS well noteth ) before all things haue a certaine diuersitie and difference of estates ; which is the cause ( saith hee ) that hee hath not opened the secrets of his trueth to the vulger sorte , Non in omnibus est scientia . 1. Cor . 8. but hath reuealed the same to a very fewe : by whom vndoubtedlie , hee would haue it taught and imparted to others .

Wherefore the Apostle , warnes vs , that we obey these our teachers and ouerseers , Heb . 13. as those who must giue account for our soules . Whose charge , S. PETER expresseth , where he saith : Pascite eum , qui in vobis est gregem . 1. Pet . 5 By these , doth Christ impart his will and doctrine vnto vs , which he signified in those words , Ioan . 17. where he prayed for such as were to beleeue , per verba eorum . And to them it was said : Matt . 5. Matt . 16. vos estis lux mundi : to them it was said : sicut misit me Pater & ego mitto vos . which two clauses , doe so amply expresse the nature both of their office and authoritie , as it needes no further explication .

● . Cor . 3. Do you require ( saith he ) a proofe of him that speakes in me , to witt , Christ ? And againe : ● . Th. 2 When you haue receaued the word of God from vs , you haue receaued it , not as the word of men , but as in very deede it is , the word of God . 1. Thes . 4 And : you know what precepts I haue giuen you , &c. qui haec spernit non hominem spernit sed Deum , qui etiam dedit spiritum suum sanctum in nobis . For the holy men of God , ● . Pet . 1. haue spoken as they were inspired by the holy Ghost .

It was likewise in the Old Lawe commanded , Deut . 10 & 17. Aggaei . 2. that the people should demaund the Law of the Priests : & ad verbum eorum omne negotium pendebit . The Priests and Leuites shal teach my people what difference there is betwixt holy and polluted : Ezechil . ●4 . and they shall shew them how to discerne the cleane from the vncleane . And when any controuersie shall grow , they shall stand in my iudgement and judge . And by an other Prophet : The lippes of the Priest shall keepe knowledge , Malac . 2. and they shall demaund the Lawe at his mouthe .

Moreouer , the distincton and subordination of seuerall members , is a thing belonging to the nature of the Church , which is CHRISTS body mysticall , Rom. 12 seeing that all members ( as the Apostle teacheth ) can not haue the same act ; and therefore it was necessary , Nazian . de moderat . in disp . hab. that therein should be some rulers , and some subjects , some Pastors , and some sheepe ; some placed in the foundation , others , vpon it : that some should be Doctors , other some disciples , some to minister the Sacraments , others to receaue them , and the like . For , 1 Cor . 12 God hath placed them euery one in the bodie , like as he would : if so be they were all one member , where should be the bodie ? And in another place , he giues thereof this reason , Ephes . 4. That being thus compact and knit together by this coniuncture of subministration , euery member to the other , the whole body should increase , to the edifying of it selfe in charitie .

This subordination S. AVGVSTINE deduceth out of that place of the Gospell , Lib 2. quest . in Euang . cap 40. where such as were clensed from Leprosie ( whereby he vnderstands all those who were to be conuerted from erroneous doctrine ) were sent to shew themselues to the Priests . Luc . 17. The same hee prooueth out of other places , Act. 9. as where PAVLE was sent to ANANIAS for the like cause . Which also mooued the same Apostle to conferre his Gospell with others , Gal 6. least peraduenture ( saith he ) I should runne , or had runned in vaine And this is that which hee meant , where he teacheth , that the spirit of Prophets , should be subiect to other Prophets . 1. Cor . 14

8 Inst. 25 And CALVIN himselfe noteth , that although PAVLES vocation was a singuler and extraordinarie prerogatiue of God , yet was he afterwardes sent with BARNABAS , Act. 13 to teach by peculier mission , and ordination of his fellow Apostles , and that also with imposition of hands , vt ecclesiastica disciplina ( saith he ) in designandis per homines ministris , conseruaretur . That the Ecclesiasticall discipline , in ordaining ministers by men , might be conserued . And LVTHER in his Commentaries vpon the Epistle to the Galath . doth rightly gather , that our Sauiour CHRIST , by this maner of speciall care in ordering his Church , would giue vs to vnderstand , ne temerè quisquam docere praesumeret , nisi ab ipso vel à se missis , missus sit . least any man should rashly presume to teach , who had not his mission from him , or from such , as were sent by him .

Finally , Praef . ad ad lib . de d●ct . Christ . Act. 10. S. AVGVSTINE before alleadged , bringeth to the same purpose , the example of CORNELIVS , vnto whom S. PETER was sent , by whose ministerie , he might not onely receaue the Sacraments , but also learne of him what to beleeue , what to hope , and what to loue .

To this ende , 2. Cor . 5. were giuen vs Apostles , who are Legates for Christ : to this ende , were giuen vs Doctors , 1. Cor . 12 which might interprete vnto vs the Euangelicall and Apostolicall Doctrine . To this ende , wee haue our Bishoppes , Act. 20. whom the holy Ghost hath appoynted to rule the Church of God . That wee should not be like vnto children , wauering . Ephes . 4. &c. as the Apostle speaketh . And euen CALVIN himselfe confesseth , 4. Instit . 3. §. 4. that the Church cannot possibly be without them . The same taught S. CIPPRIAN : the same also taught . Lib . 4. ep . 9. Cont . Lucife - S. HIEROME , where he saith , Ecclesia non est , quae non habet sacerdotes . It is no Church , that hath no Priests .

And although CALVIN reject this appellation , as also LVTHER did before him , yet our prescription for that poynt , hath a better warrant , than their counter-plea . Of our Priests , was that promise of GOD , made by HIEREMIE ; Hier . 33. that they should for euer continue , and surpasse the Starres in multitude . Of our Priestes , was meant that Oracle and prediction of the Prophet ESAY , Isai . 61. where he saith : vos autem Sacerdotes Domini vocabimini . And so the holy B. and Martyr , Ep. ad Iac . Hiero . Ep. D. Hier . Com . in Isai . S. CLEMENT , as also S. HIEROM with others , who were likely to know the trueth , haue vnderstood that place . to omit other testimonies of antiquitie , and perpetuall consent of the whole Church .

Clem . Ep. 1. Damas . in ep . ad Coepisc . Beda in Luc . l , 3. c . 15. Clem . Mart . Constit . Ap. l 8. cap . 42. But now these generally named Priests , the Catholike tradition grounded in Scripture , doth distinguish into two different rankes , to witt , the superior or more principall , ( who succeeding the Apostles , are named Bishoppes , and haue the first place of authoritie in the Church ) and the inferiour or second rancke of Priests , who , hauing their succession , from the 70. Disciples , Mat . 10. Mar. 3. Luc . 6. & 10. Conc . Trid . Ses . 23. cap . 4 can . 7. are equall in power of priesthood to the first , but in preeminence of order and jurisdiction , inferior to them . Albeit the one and the other , if we respect only the bare names , are indifferently taken and vsed by the Apostle without distinction , but so , that he putteth a cleare and manifest difference betwixt their functions and authority , as his owne wordes to the two Bishoppes , 1. Tim . 5. TIMOTHIE and TITVS doe sufficiently prooue . Where , to the first , he writes , that he should not admit any accusation against a Priest , without two or three witnesses : Tit . 1. to the other , that hee should correct what was amisse , and ordaine Priests throughout all Cities . By which , he giueth plainly to vnderstand , that TIMOTHY , and TITVS as Bishoppes , ( taking the word in his proper signification ) were superiours to those other Priests in authoritie , v. Eph. haer . 75. whom they were to ordaine , and whose causes they were by their office , to examine , correct , and judge .

Moreouer these , and what euer other Orders and degrees there are besides in the Church , as Primates , Archbishops , Abbots , and the rest , they are all , L. 3. de consid . propè fin. ( as S. BERNARD sheweth ) subordinate by the institution of CHRIST himselfe , to one chiefe Prelate and ruler here in earth , according to the forme and exemplar of the ANGELICAL HIERARHY : ouer which , the Archangell MICHAELL , Apoc . 12 is noted in the Scripture , to beare the rule .

And the very same , which Saint BERNARD deduceth , from the Idaea of the Celestial HIERARCHY , wee may also deriue from the plat-forme of the Hebrewe sinagogue , which was a type and figure of our Church ; the Law being ( as , Hebr . 10 the Apostle witnesseth ) a shadowe of the future Evangelicall state . And this kinde of argument from the shaddow to the bodie , S. PAVL himselfe doeth warrant for no bad logicke , where he shewes , that such as preach the Gospell , 1. Cor . 9. ought to liue of the Gospel ; proouing it by the like figuratiue Lawe in Deutronomine , Deut . 18. that those who wrought in the tabernacle , were to be releeued of the Tabernacle .

Wherefore , as in that Priesthood , there was a distinction of seueral orders and degrees , all of them subordinate to one high Bishop , whose peculiar consecration , ornaments , supreame ministerie , and different functions are described in Leuiticus ; Leuit. 16 Exo 19. Hebr 9. euen so the like ought to be in the Churches priesthood . vnlesse , one will say that God ordained this peculier forme of regiment for the Synagogue , leauing his Church ( whose gates , Psal . 86. the Prophet sayth , he loued , aboue all the tabernacles of IACOB ) in a Babilonicall confusion , without orderly rule and gouernement .

Or , 4. Instit . 6. was it perhaps ( as CALVIN suggesteth ) necessarie for that people to haue a high Priest , by whose authoritie , they might be helde in vnitie , and drawen from strange religions , as being but a handfull , in respect of Christians , and therefore as a little fielde ( so he fancieth ) might easily be tilled by one labourer ; but the Christians common wealth not so ?

Truely this reason , for the force it hath , draweth wholie on our parte , being as much , or more necessarie to haue a head ouer a great multitude , where vnitie is hardlier kept , and the danger of corruption greater , amidst so many false Religions , then in a smaller number . But he telles vs , that AARON was a figure of Christ , not of our chiefe Bishoppe . And wee may tell him , that hee was a figure of them both , in like maner as S. AVGVSTINE shewes , those former sacrifices , Lib 2. cō . Faust . c . 18. to haue prefigured the sacrifice of the Crosse , and also the daily Sacrifice which we offer in the Church : the reason of Sacrifice and Priesthood being alike .

Wee tell him further , with the auncienth B. and Martyr ANACLETVS ( who was ordained Priest by Saint PETER ) that this primacie being giuen by CHRIST , Ep. 2. & 3. Mat . 16. Luc . 22. Io . vlt . vnto PETER , can belong to no other then the Romaine Bishoppes , who succede PETER in his office , and pastorall charge of the vniuersall Church . For which point , there needes no further proofe , then the practise and vniforme sence of the Church it selfe , the onely best interpreter of our Sauiours graunt . With vs ( said a wise Romaine ) it is an argument of trueth , when a thing is approoued by general consent .

CHAP. VII . THE PREROGATIVE OF THE Romaine Church , and perpetuall succession of her Bishoppes .

OVT of these , and the like reasons , haue the auncient Fathers from time to time , so diligently obserued the succession of Bishoppes in the Church and chayre of Rome : as vnto which , L. 3. c . 3. for her more powerfull principallitie ( saith IRENAEVS ) euery Church , that is to say , the faithful spread ouer all parts , must of necessitie ioyne themselues The succession of whose Bishoppes , Con . ep . Fund . c 4 Id. ep . 162 & ep . 163. helde S. AVGVSTINE fast in the Church , as he himselfe witnesseth , who recounteth a Catalogue of all their names , from Saint PETER , to ANASTASIVS , who liued in his time . The like did EPIPHANIVS before him , Haeresi . 27. and generally , all the Fathers doe vrge this poynte of succession , as an inuincible argument to confute the Heretickes , who liued in their times , as in the places here alleaged is to be seene . Iren . L. 3 c . 2. & 3. l. 4. c . 43. & deinceps . Tertul de praescript . c . 32. Cip . ep . .52 . & 76. Optat . l 2 cont . Parmen . & alii passim . v. Alfons . à Castro . verbo Papa .

For , as in the olde Testament , their lawfull Priesthood was deriued from AARON , which made them so punctually obserue the Leuiticall succession ; ( and this argument they vsed against the SAMARITANES erecting , a new scismaticall temple , in the mount Garizim , Lib . 13. Antiquit . c . 6. as IOSEPHVS recounteth ) euen so in the new Testament , no man is to take vpon him that honour , Hebr . 5. but hee that is lawfully called by God , as AARON was , to witt , visiblie , and with peculier consecration , Leuit. 8. as we reade , that he and his children were . For so were the Apostles visiblie called , Io . 10. consecrated and sent by Christ : they by authoritie receaued from him , did visiblie by imposition of hands , 1 Tim . 4 call , consecrate , and send others : and those in like maner others , from time to time without interruption . By which orderly succession of Bishoppes ( saith IRENAEVS ) the tradition of the Apostles hath come vnto vs , and it is a most plennarie demonstration , l. 3. cap 3. th●t the Apostles faith and ours , is one and the selfe same .

Whereupon the Fathers gathered together , Catechi . Ro . in expos . Sym . in the Councell of Constantinople , for the clearer and more euident note of the Catholike Church , added , by diuine inspiration that clause , APOSTOLIK . For the holy spirit , who rules the Church , doth not gouerne the same by any other kinde of Ministers , then APOSTOLICK . Which spirit , was first of all giuen to the Apostles , and hath euer sithence , by the infinite goodnesse of God , remained in the Church and consequently ( to vse TERTVLLIANS words ) what the Apostles haue preached , Praescrip c . 21. that is to say , what Christ hath reuealed vnto them , ought not to bee otherwise prooued , but by those Churches , which the Apostles themselues haue founded . And then ( reducing euery race to his original off-spring , as he speaketh ) why not principally by that Church , In qua semper Apostolicae cathedrae viguit principatus ; D Aug. vbi sup wherein the Soueraintie of the APOSTOLICALL Chaire , hath perpetually flourished : and from whence , the Gospell hath bene sent to all the parts of the world : wherof he saith in an other place ; Ipsam esse petram , In Psal . 30. quam non rincunt superbae inferorum portae .

For which cause , the auncient Fathers ( as namely S. HIEROME , D Hier . Ap 1. cō . R ffin . D Am. orat . de ob . Saty . and S. AMBROSE ) doe call the Romaine Church , the CATHOLIK and vniuersall Church , vnderstanding that whole multitude , which alwaies adheered to the Romaine Bishoppe . And in this sense , the vniuersall Church may be called , as S. CIPRIAN tearmeth it , one Bishoppricke : De Simp . Praelat . where hee demaundeth how that man , who forsakes the chayre of PETER , vpon whom the Church was buylt , can warrant himselfe to be in the Church .

IN THIS CHVRCH ( saith ( IRENAEVS ) hath bene euer conserued the doctrine which was left by the Apostles , Lib 3 cap . 4. as in the most rich store-house of Apostolicall trueth , and gate of life . TO THIS CHVRCH , T●rtul . p●aes er p. 25. haue the Apostles powred our their whole doctrine , together with their blood . WITH THE DOCTRINE OF THIS CHVRCH , as with m●lke , Synod . Alex . ep . ad Felic . are all Christians nourished , and by her defended , against the brunts and assaults of wicked Hereticks . Finally , Cip . l. 1. ep 3 & 1● I ē● 4 ●p 8 & 9 9 Opt. l. 2 con . Donatis . Theodoret . l 2 c . 4 C●nc . Calced . Act. 3 D Hier . ep . 25 & 47 D. Bern . ep 119 & l 2. de Consid . ad Euge . Prosp . de ingratis . TO THIS CHVRCH , as to the mother Church , and guide of the rest , all antiquitie , and the whole multitude of the faithful , haue euer subscribed , acknowledging and imbracing her beleefe , as the most sound and vncorrupted trueth . I adde PROSPERS testimonie , both for the verses elegancie , and authoritie of so auncient and worthy a Doctor : Sedes Roma Petri , quae pastoralis honoris Facta caput mundi , quicquid non possidet armis , Relligione tenet ....

CHAP. VIII . HOW ABSVRDLIE THEY pretend this Church to haue lost her primitiue Faith .

THE Adversaries doe confesse , that the Fathers before alleaged might with reason object against the Hereticks of their times , this perpetuall succession of the Romaine Church , L. Instit . c . 11 § 1● Whitg . in Def . suae resp . fol. 348. because for some 500. yeares ( as CALVIN and others doe graunt ) the true religion and purer doctrine did florish , and was maintained therein . And WHITTAKER , a Scholler of his , writing against D. SANDERS , doth acknowledge , that for so long a time , the Faith which was deliuered by the Apostles , PETER and PAVLL , was inuiolably taught and maintained by our Church , in that puritie , wherein it was first planted . But then being vrged to bring foorth his proofes , in what age , and vnder what Bishop the change they pretend , was made , and who were the chanpions that stood against it ; his answere was this . Whereas , Cont . Duraeum you will needs know ( saith he ) in whose time your superstition crept into the Church , and what Doctor wrote against it , that poynt is not needfull for me to answere . Well I wot , and vnderstand out of the Scriptures , that your doctrine is not Apostolical . But in what age , and in what sorte , euery poynt of this your superstition came in vse , it is a thing belongs not to mee at all .

Was this any better answer , then if he should frankly haue confessed that he was able to shew no other beginning of any doctrine of ours , then that which hath ennobled it with those titles of AVNCIENT , CATHOLIK , AND APOSTOLIK ?

True it is , that he there laboureth to perswade his Reader , that the Popes haue bene Author of a great manie poynts of our Catholike religion : as for example , that GREGORY the first , was the first Inuentor of the doctrine of Purgatorie , which CALVIN himselfe , 3. Instit . 5 §. 10. and some others of his owne rancke do warrant for al that , to haue bene of a longer standing , by many hundr●●h yeares , if praier , and sacrifice for the dead , be poynts ( as they are ) which necessarily include the Beleefe of that doctrine .

With like felicitie , hee fathers Aur●culer Confession , vpon INNOCENT the third , who was so innocent and free from that imputation , as it is manifest that the IACOBITES were condemned for hereticks 600. yeares before , Guido c . 2 de I●c●b . M●t●h . P ris in H●● 3. ● cchin●●●●●cles Hist . ●●nc . Ca●●●on . can 32. for houlding ( amongst other heresies ) that is was not necessary men should confesse their sinnes to a Priest . And the second Councel of CHALON , which was about 400. yeares before INNOCENTIVS , doth plainely shew the Churches doctrine and practise in this poynt to haue bene such at that time , as now it is . To omit the testimony of a Protestant English writer ; who referres the origine thereof to LEO the first , Symund . in Apoc . of more antiquitie then al the rest . Wherin I see no reason to beleeue either the one or the other , being they tell such contrary tales ; and that without further proofe , or authority , then their owne bare words .

Out of all doubt , if the Church could at any time either faile , or fal of into error , these prophecies following , & a great many the like , must also needs be false and erroneous . I haue espoused thee vnto my selfe , Ose . 2. ( sayeth Almighty God , speaking vnto his Church ) in faith , Isa . 59. with an euerlasting couenante . And againe : My spirite which is in thee , and my words which I haue put in thy mouth , shall not depart from thy mouth , and from the mouth of thy seede , and from the mouth of thy seedes seede , saith the Lord , from hencefoorth , and during all ages to come .

And by an other Prophet : Dan . 2. The God of heauen shall rayse vp a kingdome , which shall neuer be destroyed , nor deliuered ouer to an other people . Whose Sunne , Is● . 60. & 62. shall neuer go downe , nor her Moone be darkned : but shall remaine for euer , as an euerlasting glory and gladnesse throughout all ages to come . Whose gates shall neuer be shutt : Iere 33. whose Pastors shal neuer be silent , whose Priests shall be like the starres , for multitude . Psal . 47. Which the Prophet DAVID calleth , a great and eminent Citie built with ioye and tryumph of the whole earth , which God himselfe hath established for euer . If therefore God hath established it for euer ( saith S. AVGVSTINE , vpon that place ) what needest thou to feare the ruyne of such a foundation ?

For as in case , if a man were immortall , his essentiall parts , to witt , his soule and bodie must consequently be also mortall : euen so the sinceritie of Faith , equitie of Lawes , and puritie of doctrine , which are the essentiall parts of the Church , must needes be perpetuall , because the Church it selfe is warranted to bee perpetuall . Certainly , hee that said , Ego vobiscum sum omnibus diebus vsque ad consummationem saeculi , Matt . 28 did not make that promise for 500 or 600. yeares , but for all the daies and times , vntil the very end of the world .

Moreouer , if the Church could erre , doubtlesse all those tytles and appellations giuen her in the Scriptures should be false , and friuolous , as where she is called Apo 21 a Holie Citie , the Ezech . 43. Pallace of Gods throne ; a Isa . 30. & 55. direct and plaine waye , the Cant . 6. spouses only Doue , the Mat . 13 kingdome of heauen , the Ephes 5 chaste Virgin , the spouse & bodie of Christ , the Co●os . 1 house of God , the 1. Tim . 3. piller of trueth . Finally , that Io . 14. & 16. societie to whome the spirit of trueth was promised to bee her guide and ●●r instruction in all trueth . 2 co . 111 Mat . 16. VPON WHOM , Hell it selfe should neuer be able to fasten any venemous toothe . Whose rebelles , how euer they haue Christ in their mouthes , are denounced to be no lesse aliens to Christ , Mat . 18 then the very Heathens and Publicanes ..

They therefore that affirme this Church ( which was once by their owne confession , such as is here described ) to haue bene tainted with those fowle corruptions and errors , which they pretend ; what doe they else but blaspheme the Holie Ghost himselfe ? for if it were so , then must it needs follow , that the spirit of trueth was sent in vaine by Christ to guyde her in all trueth , as TERTVLLIAN obserued , refuting the like impious assertion of the Heretickes of his time . In vaine prayed he to his Father for the sending of the same spirit , to teach her the doctrine of trueth , if she could so quickly forget the same . As though her progresse and continuance therein , did not as much belong to his goodnes and prouidence , as did her prime instruction .

It cannot choose but be apparant to any man of true judgement , that shall consider those wounderfull promises made by God , in the scriptures , for the Churches perpetuall stability during all ages ; her ample propagation , splendor and glorious magnificence , foretold by sundry Prophets , ( as in parte hath bene shewed before ) that the Protestants absurd fiction of her Ecclypse for so many ages together , can be no other , then a meere desperate euasion , to shift the ineuitable force of trueth ; whilst they perceaue , that these predictions ( as no way agreeing with their obscure Conuenticles ) must either necessarily haue bene fulfilled in our Church , or else the performance thereof , must be expected for the time to come ; vnlesse they will say , that those promises haue fayled vs , Conrad . Schlussel● in Theol . Caluin . Beza . ep . 65. and thereupon shewe themselues plainely to be either Turkes or Iewes , as already some of them haue done , if their owne writers ( who name the men ) doe not misreport them .

What CASTALIOS opinion was of this poynt , may partly be gathered out of his Preface to the Latine Bible , which hee dedicated to King EDWARD the Sixt : where hauing recounted the former promises , of the Churches admirable progresse , and inlargement , It cannot be denied ( saith he ) but either they haue bene alreadie , or must be hereafter accomplished , or els God himselfe accused of vntrueth . If they ananswere , those promises haue bene performed : I demaund , in what age ? If they say , in the Apostles time , I aske them , how it chanced , that they were not in all respects consummate ? and howe the knowledge and worship of God , which was promised to continue for euer , and to be more copious then the Sea-waters , should be so presently dryed vp , and quite euacuated ? And so leauing the poynt in these doubtful tearmes , he graunts that the more he busies himselfe , in the consideration thereof , eò minùs praestitum hactenus video , ( saith he ) vtcunque oracula illa intelligas . What should one thinke , I pray you , of this mans beleefe ?

CHAP. IX . OF TWO OTHER SHVFling euasions , as absurd as the former .

IT is an vsuall tricke with such men , because they would shunne the judgement of the Catholike Church , still to appeale vnto onely Scriptures : the absurditie of which euasion , is so manifest , as no man but wil confesse , that all these differences of opinions , and in summe , all Heresies of what nature so euer , haue growen chiefely from this roote , ( as S , AVGVSTINE long since noted ) dum scripturae bonae interpretantur non benè , & quod in eis non bene intelligitur , Tract . 22 in Ioan . etiam temerè & audacter asseritur . Whilst the true scriptures are falsly interpreted , and what is in them not rightly vnderstood , is affirmed with rash and presumptuous boldnesse . For there are no heretickes , but do read the Catholike scriptures , neither are they heretickes for any other cause , then that reading the scriptures , and not rightly vnderstanding them , they obstinatly maintaine their owne false assertions against the trueth .

So MARCION the Heretike reades the scriptures . But how ? O●ig . ho . 31. in Leuit. as the Deuill reads them . And euen so doe the heretikes BASILIDES and VALENTINVS ; in like maner , as we may say of LVTHER and CALVIN . These men say juste as the Deuil did to our Sauiour , Scriptum est . Therefore if at any time thou chance to heare testimonies alleadged out of scriptures , take heede thou doest not rashly yeeld assent to to the speaker , but consider wel of what spirit hee is , least happely hee shroud himselfe vnder the cloke of sanctitie , and comming infected with heresie , play the wolfe in a sheepes cloathing . Least happely the Deuill speake of scripture in this mans person . Thus farre ORIGEN .

VINCENTIVS LIRINENSIS , Praef . ad lib . 1. for this reason , very fitly compares Hereticks to those who maske venemous herbs , and infectious drugges , with the tytles of wholsome medicines , that a man finding written on the out-side , A SOVERAIGNE RECEIT , should neuer suspect any poyson to lurke within . In which sense , IRENAEVS compares them to those , Praef . ad lib . 1. who sell glasse to the simple and vnwarie buyers , in stead of pearle : falsifiers of the word of God , and badde interpreters of thinges well spoken . Who frame the Propheticall and Apostolicall sayings , Ido . l. 1. c . 2. to fitt their erroneous assertions , least they should seeme to want witnesse and warrant for what they bring .

And in this maner doe heretickes beare the banner of Christ ( as Saint AVGVSTINE speaketh ) against Christ himselfe , Ep. 62. and against the Gospell , In c . 3. ad Tit . Id. l. 4. in luc . & in ps . 118. they vaunt of the Gospell . Qui per verba legis , legem impugnant , saith S. AMBROSE . With the words of the Law , they impugne the Law . Which hath giuen occasion to some learned men , to compare the scriptures , to a certaine plant called RODODAPHNE , whose leaues ( as PLINY and DIOSCORIDES write ) are poysonfull to beasts , and preseruatiues to men . For hereticks , like vnreasonable beasts , following their owne sense , make that venemous vnto them , which to Catholikes , who are lead by reason to imbrace the Churches interpretation , is made wholsome & nourishing foode .

So wee see , how the mis-vnderstanding of Scripture , doth beget heresies . De intelligentia haeresis est , non de scriptura ; L 2 de Trinit . said HILARIVS to this purpose ; senfus non sermo crimen habet . Which thing moued , In cap 1. ad Gal. euen LVTHER himselfe to confesse , that out of Scriptures vnderstood , according to priuate sence , there can be no argument drawen in matter of Faith . OECOLAMPADIVS , a Doctor of the same schoole , affirmes as much . In cap . 〈◇〉 Matth . These men were doubtlesse ouermaistred with trueth ( to vse LACTANTIVS his words ) Et imprudentibus vera ratio surrepsit . And the true reckoning of the matter , stole vpon them at vnwares .

Herehence , it must needes follow , that where the controuersie is of the true sense of scripture , the authoritie of judging & decyding the same , is absurdlie by these men committed to the scripture it selfe . For like as in ciuill affaires , where the text of the lawe is in question , the bare letter alone , cannot determine the processe , but there must needes be some Iudge besides to interpret the words of the law , and giue sentence in the cause : euen so it is in the very case propounded .

Wherefore I see not , with what reason they speake , who are wont to say , that the scriptures are layde open for euery man , and that euery one ought to reade and seeke his directions from thence : which to me seemeth so great an absurditie , as I can finde no comparison friuolous enough to match it . Somewhat like it is , as if a sicke person , who neuer frequented the Phisitians schooles , neuer heard the property of any roote or herbe described , neuer vnderstood the causes and natures of diseases , should thinke by reading of HIPPOCRATES or GALEN , to become as wise a Phisitian , as ESCVLAPIVS . Or , like as a marchant , who neuer gaue himselfe to the studie of lawes , would take vpon him to interpret the Pandects , or imagine by reading of IVSTINIANVS CODEX ' to passe for as cunning a Lawyer , as the learned LABEO , or that famous Counsellor , DON VLPIAN .

In summe ; the infinite Commentaries , written of all sides , for explayning and interpreting of scriptures , their hardnesse to bee vnderstood , acknowledged by the greatest and learnedst wits , the very natural course of all sciences , requiring teachers , before they can be learned ; the Protestants owne differences , about the vnderstanding of them , do evidently conuince these men to bee carried with an erroneous perswasion , who will needes make the scriptures so vulger , as that euerie Weauer , and Wooll-kemmer , must bee allowed , not onely to read the morall and lesse obscure parts ; but euen those of most hidden and profound sence , such as EZECHIEL and the other Prophets , where the greatest Rabbynes haue stucke fast ; as also the booke of Canticles , ( which by the Hebrew tradition , no man was permitted to read , till he had accomplished the age of thirty yeares ) and that mysticall scripture of the Apocalips , whereof CALVIN himselfe being demaunded what hee thought , answered franckly ( as IO . BODIN writeth ) se penitus ignorare , In Method . hist c . 7. quid sibi velit tam obscurus scriptor . And LVTHTR , for the obscuritie thereof , would not allow it for Canonicall , eò quod humana intelligentia illam non assequatur . But yet hee might haue learned of a wiser Diuine , Dionis . Alex . apud Euseb . l. 1. c . 15. that it must not therefore bee thrust out of the Canon , because it is obscure , and wearies all mens wittes ; for , by that reason , totum mox euertas scripturarum Canonem , & in nudum conuertas nomen .

Their second shift , is conference of scriptures , which they tearme , interpreting of one place by an other . but this is prooued , no lesse absurde , then the former . For what place can bee brought so cleare , whereof a wrangler shall not mooue question touching the vnderstanding ? and hee that will cauill about the vnderstanding of one place , what shall let him to doe the like of an other , and a third , and of so many , as shall bee brought , against his setled peruerse opinion , which he by scripture will maintaine , against the others deniall : and so there shall neuer be end of controuersies , till some other Iudge be agreed vpon , who by publike sentence may determine the strife .

Take me for example , an Arrian , alledging for his heresie that place of scripture , Pater maior me est . You challenge him to conference , and bring him an other place , where it is said , Ego & pater vnum sumus . Verie well . but now hee will answere you againe , that this latter scripture , is to be vnderstood , onely of the vnitie and consent of minde ; and to prooue it , hee conferres the speach , with an other like , which our Sauiour vsed , Io . 17. vt sint vnum , sicut & nos vnum sumus . Then wil he second it with an other scripture , and after that , with so many more , that exclude but you all other meanes of conuincing this heretike , besides onely scripture , and see howe well you shall bee able to stoppe his mouth .

This was plainely to be seene , in the first Niceene Councel , where that great and weighty controuersie , touching the diuinitie of the Sonne of God , Theod . lib . 1. hist . c . 8. could not bee determined by scriptures , the Arrians in defence of their Heresie , continually wresting all that could be alleadged , and producing a number of places , which in shew made for them , till the Fathers there assembled , from all the parts of the world , agreeing in the true vnderstanding of scriptures , finally decreed , that the Faith of their elders receaued and held of all Churches , before euer that poynt came in question , should be still inuiolablie kept and maintained .

Had the Church bene left destitute of all other meanes to confute Heretickes , saue onely scriptures , the Sabbatharians and Quartadecimans might seeme to haue bene vniustly condemned for heretickes , in preferring the Iewish custome , of keeping the Sabbaoth , & time of Easter ; for which they durst auouch their warrant out of Scriptures , to be better then ours . And if all things had bene expressely written , which wee are bound to obserue , in vaine was tradition so carefully commended by the Apostle : 2. Thes . 2 in vaine , 1. Cor . 11 2. Tim . 2 did hee inculcate the obseruance of his precepts , which by preaching he had taught his flocke ; in vaine was that charge giuen of his fellow Apostle , He that hath an eare , Apoc . 2. let him hearken what the holy ghost prescribeth to the Churches . If these prescriptions were limited within the written worde , I see not what speciall prerogatiue the Church had left her , Dion . eccle . hier . l. 1. D. Bas . de S. S. l. 27. but that Hereticks , Pagans and Iewes might as well challenge the same , and presume to be as much interessed as she , in euery mysterie of our Christian Faith : which mysteries would easily grow in contempt , if euery one should haue a like power , in the discerning of them , for which cause our Sauiour did interpret parables and mysticall speeches to none but his Apostles . And S. PAVL in like affaires , obserued this distinction ; 1. Cor . 2 Sapientiam loquimur inter persectos .

Suppose an hereticke should denie the scripture , as MARCION and MANICHAEVS did many parts thereof ; by what argument shal a man conuince him ! Or , how doe wee know the scriptures to be of Canonicall authoritie , otherwise then by tradition ? By what other proofe can we showe the Gospels of the foure Euangelists to haue bene written by them , and the Gospels , which carry the Titles of BARTHOLOMAEVS and THADDAEVS , to haue bene none of theirs , whose names they beare ? Where will you finde scriptures , to prooue that baptizing of Infants , is expressely commanded , against the Anabaptists , who denie the same ? I appeale to the only experience of the Protestant Cleargie in England , who neither by scriptures , nor conference of places , could euer yet sufficiently defend , the pollicie , rites , and ceremonies of their religion , according to the forme approoued by Parliament , against the Puritanes ; no more could BEZA confute the new ARRIANS , till such time , as both he and they , were in forced to flye vnto the Councels and Fathers for succour , when they perceaued that scriptures would not serue their turnes . Ep. 81. con . Polonos . And BEZA for his part , vrging against those Heretickes , the authoritie of the Nicene , Ephesine , and Calcedon Councels , was so prodigal in their praises , as he affirmes that the Sunne neuer beheld , since the Apostles time , any thing more venerable , and of more holy Maiesty , then those three great and famous Assemblies . And againe , reprehending the presumption of his Aduersaries , for their malepert censuring of these Fathers : Quis hic pudor est , saith he , discipulos sedere suorum Magistrorum Iudices ? What a fowle shame is this , that schollers should sit as Iudges ouer their Masters ?

In like maner D. WHITGIFT , Fol. 351. in his Defence against the Puritanes , thought it a sufficient answere for what hee could not prooue by scriptures ( and yet the Churches immemorable custome , had made warrantable ) to tell his Aduersarie that therefore it must needes followe , those points , had their originals ( as he speaketh ) from the Apostles themselues . And hee prooues the same out of a certaine Rule , Ep. 118. ad . Ian . which S. AVGVSTINE deliuereth in this forme . Those things that be not expressed in the scriptures , and yet by tradition obserued in the whole Church , come either from the Apostles , or from Generall Counsels ; as the keeping of Easter , the Ascension , Comming of the Holie Ghost , and other such like .

Ad 2. Plebāos con . Anabap . LVTHER also , in the question of Baptizing Infants , helde the authoritie and practise of the Church , a sufficient warrant for that poynt , albeit there wanted Canonicall scripture to prooue the same . The like was CALVINS judgement , concerning imposition of hands , in giuing Orders ; Instit . l. 4. c . 3. § 16. saying , that the Apostolicall obseruation of that ryte , ought to be vnto vs , in stead of a precept , although there be not any determinate precept for the same . Wherefore , let them not blame vs , for vsing the like argument with Saint AVGVSTINE , L de Cura ●ro mor c . 2. Id. ep . 80. & ep . 118. for proofe of all such poynts , as are warranted by Catholike tradition ; which BEZA in the place alledged , against the Polish Heretickes , D. WHITGIFT against CARTWRIT , & LVTHER against the Anabaptists , were forced ( as we see ) to vse for their best defence . Whereby it appeares , how wisely these men with the same weapons they strike at their Aduersaries , wound their owne cause , altogether as badde .

CHAP. X. AN EXAMPLE , SHEWING that it is but losse of time , to argue with such men out of onely Scripture .

TO the reasons before declared , which prooue how vnpossible it is by onely Scripture , to conuince an Hereticke , I will adioyne a true report of a certaine discourse in maner and forme , as it is passed betwixt a Catholike and a Protestant , for the more ample euidence of the point in hand . They growing therefore by chance , into dispute about the worshippe and inuocation of Saints , The Caluinist alledged against the Churches doctrine , that place of Deuteronomie : Deut . 23 Dominum Deum tuum adorab . & illi soli seruies . The Catholike answered him , that there was no prohibition of other , then that supreame adoration or worshippe , which wee acknowledge to be dew to God only : and that the communication of tearmes ( as one saith ) doth neither alter nor prejudice the nature of things . Tert . Wherefore that poynt hath no further difficultie , but onely to distinguish betwixt absolute worshippe , and that which they tearme , relatiue or respectiue , which may be giuen also to creatures , Psal . 98. verse 6. Gen. 18. & 19. Ios . 5.3 . Reg . 18. Dan . 2. Act. 10. Gen. 48. And for Inuocation , the reason is alike . Of both which , hee shewed him diuers authorities out of Scripture , Where adoration and inuocation are mentioned to haue bene done to creatures , but in a farre different sense , then they are to God .

The CALVINIST not content with this answere , still muttered against inuocation to Saints , as a thing forbidden by the scripture , and namelie , where our Sauiour saith in the Gosspel . Matt . 11. Come vnto me , all you that labour &c. Which saying , he would haue so to be vnderstood , as if it were not lawful to come to any other , but to Christ himselfe . The Catholike replyed , that the affirmation of the one , is no deniall of the other : and if he would vnderstand it so , then should it not bee likewise lawfull to come to our brethren here in earth , to begge their praiers for vs. Wherefore that saying of our Sauiour includes no absolute prohibition of comming to others , but onely of comming to them in that maner , and with those circumstances , as we come to him .

The wrangler , loath to giue it ouer thus , made semblance , that he had another place , yet clearer , for his purpose then that ; wherewith he would second and interpret the first , which they call conference of places . And he alledged out of S. PAVLS Epistle to TIMOTHIE , 2. Tim . ● that there is but one mediatour , which is CHRIST IESVS . The other , produced a like saying out of the Epist. of S. IAMES , Cap. 4. Vnus est legislator & Iudex : and yet no man will denie , but there be other law-makers and Iudges , without derogation to that supreame Iudge : so he tolde him , that this place , like as the former , was by him not well vnderstood , because the Apostle speaketh of that mediation , which was wrought by our redemption , ( the wordes are plaine ) and not of such mediation as is performed by way of suffrage or intercession , which in the verie same chapter hee allowes ; and commends vnto TIMOTHY , as a publike minister , to performe that charge , for all sorts of men . Neither could himselfe otherwise haue craued ( as he did ) the prayers of diuers , to whom hee wrote , nor we commend our selues to the prayers of one an other .

And to prooue , that the word Mediator , was to be vnderstood with this distinction , he shewed that in the scriptures , it is likewise attributed to men , Deut . 5. Gal. 3. as where MOYSES for example , is tearmed a Mediator , and elsewhere also a Redeemer , Act. 7. without derogation for all that , of our onely Mediator and redeemer CHRIST . So the Prophet DANIEL , Dan . 4. teacheth by Almes to redeeme sinnes . And the Apostle saieth , Iac . 5. Hee that conuerts a sinner from his error , saues his soule . yet for all that , wee knowe , it is onelie CHRIST , who properly and absolutely speaking , doeth redeeme and saue vs.

Being thus put to a new shift , hee found out an other place in the Epipistle to the Romaines , where it is , saide : Howe shall they inuocate , Rom. 10 in whome they doe not beleeue ? To this , was answered first , that those wordes of the Apostle , were spoken of that inuocation , which is made vnto God alone , as the Author and giuer of grace and glorie . it is manifest by the words going before ; omnis qui inuocauerit nomen Domini saluus erit . And in this sense we graunt , that the Saints are not to be inuocated . Secondly , that it hath no inconuenience to beleeue that by the prayers of Saints , we may receaue helpe : which beleefe , no doubt , PAVL himselfe had , when he besought the Romaines , Colossenses , and Ephesians to pray for him . vnlesse perhaps the Saints in earth are able to afford vs this helpe , but the Saints in heauen haue no such power , as VIGILANTIVS the hereticke blasphemed . Then indeede ( as S. HIEROME tolde him ) we must needes graunt , That better is the condition of VIGILANTIVS , a liuing dogge , then of S. PAVL , a dead Lyon ; alluding to that saying of the Hebrew Sage .

Thirdly he answered , that PHILEMON was praysed by the same Apostles , for his charitie and the faith which he had in Domino Iesu , & in omnes sanctos . and it is said in Exodus : Credidit populus Deo , & Moysi seruo eius , that it needes not seeme a thing so absurde , to joyne these two together , vt populus qui crederet in Deum , aequè credidisse dicatur in seruum , saith S. HIEROME vpon that place : That the people beleeuing in God , might be said to beleeue also in his seruant .

The man still driuen to seeke fresh euasions , demanded how it was possible that the Saints could heare vs. To that poynt , the Catholike answered , D. Greg . Mar. 12. c . 13. & 4 dialog c . 33. D. Th 3 p. fupplē . q . 72. a. 1. D. Aug. de cura pro mor . c . 15. ca. 16. & 17. according to the doctrine of Catholike Diuines , that they hears vs , either in the beatifical vision of God , tanquam in speculo , or else by reuelation made vnto them : like as 4 Reg . 5 & 6. ELIZAEVS vnderstood the fraud of GIEZI , or as Dā . 2 DANIEL knew the king of Babilons dreame , or as Act. 5 S. PETER , the deceit of ANANIAS and SAPPHIRA . All this notwithstandidg , the wrangler could not so be satisfied , but like a Grasse-hopper , skipping from one poynt to an other , hee brought in other places , as badly vnderstood as the former , to no other purpose , but as their maner is , diem circulis terere , to waste the time in words , and vnprofitable jangling .

Neither can any other yshew be expected from the like contentious dispute , but such as TERTVLLIAN obserueth : Praeser . ● . 17. extreame wearying of a mans tongue , or falling into choller , when the Catholike can no longer indure the aduersaries blasphemy . So vnpossible a thing it is , to preuaile in reasoning with them out of scriptures , as the same Author had well learned out of the experience of his time : Ibid . ●● 19. For that your victorie shall either be altogether vncertaine , or at least wise for a great part doubtfull . vbi sup . cap . 15. When as your assertions shall be stiflie denied , and what you denie , shall be stil by them defended .

So pertinacious is their perseuerance in foolishnes , who take vpon them to maintaine vntruthes , said LACTANTIVS . Lact . l. 3 cap . 24. The reason whereof , hee giues in an other place : Infecti sunt persuasione , ac mentes eorum penitùs fuccum stultitiae perbiberunt . They are poysoned with selfe-perswasion , and their vnderstanding hath dronke vp the syrrope of foolishnes .

Neither will they euer want euasions and shifts to bolster their badde cause , D. Aug. ep . 174. who are more desirous of contention , then trueth . For they which once transgresse the lymits of holy Church , Epiph . haeres . 77 & Apostolical Tradition , do range from one argument to another , not standing to any thing , as EPIPHANIVS noteth . And no maruaile . Nā via eunti , ( saith SENECA ) aliquid extremum est : Ep. 16. error immensus est .

CHAP. XI . THE DISCOVERIE of a certaine Sophestical deceit of theirs .

THE teachers of Rhetoricke tell vs , it is against the rules of good Oratory , to make an EXORDIVM , such as the like may also serue the aduerse partie for his purpose . And the Logicians houlde it for a vitious argument , when by a like reason our Aduersaries may conclude against our selues . Of this kinde , are a number of such , as some Protestants vse to frame , against diuers poynts of our Catholike doctrine . For example , when they take vpon them to prooue that a man hath no action in the businesse of his Iustification , but onely God ; they vse a kinde of argument , by which one may as wel conclude , that neither God himselfe , hath any share at all therein , which to affirme , is a monstrous absurditie , and blasphemie , as euery man will graunt . yet by a cleare instance , it shall appeare no lesse warrantable , then that of theirs ; and thus I shew it .

To exclude mans free will , they alledge vs these scriptures . Rom 9. It is not in the willers power , nor in the runners , but miserentis Dei . And againe , It is hee , Phil . 2. that workes in vs , both to will and to performe . And , No man comes to mee , Ioh . 11. vnlesse my Father shall drawe him . And in another place , Doe thou , O Lord , Psal 84. conuert vs , &c. Whereupon they conclude , that man is no more but a simple patient in this affaire , as hauing no election or free will at all . Now if this bee a good conclusion , it may be as well prooued , that God himselfe workes nothing at all in a sinners conuersion , nor hath any more free will , then the sinner himselfe . It is the same scripture , out of which wee read ; That if we wil heare his voyce , Ps. 94. we must not harden our harts . 2. Tim . 2. Hee that cleanseth himselfe from these ( vices ) shall be vas in honorem . Rom. 2. And , he will reward euery man according to the mans owne worke . Beholde ( saith he ) I stand at the doore and knocke , Apoc . 3. if any man lets me in , I will come vnto him . Iac . 4. Approach vnto God , and hee will approach vnto you .

Out of these , and a great many other the like places , if one would follow their kinde of Logicke , hee might as rightly conclude with the Pelagians , that a mans saluation is in his owne power , as they with the Manichees conclude , that man himselfe hath no more to doe therein then a meere sencelesse poste . Or as wisely by this trifl●ng sophistrie , might a man prooue out of scripture , that neither God nor wee our selues do worke our conuersion , because the Prophet elsewhere attributes this effect to the force of Gods Law , where he saith : Lex Domini immaculata , Psal . 118. conuer●ens animas . But how ridiculous this kinde of reasoning is , euery one may easily perceaue .

Let vs then come to some ysshew , and by comparison finde out the follie , of this cauilling argument . For example ; God hath warned vs by his Prophet , Isa 1. Ierem . 4. that wee should wash our selues , and be cleansed : If I shall conclude , that therefore he hath no hande in this worke ; they will , ( and with great reason they may ) denie me this consequence . yet is it for all that , of the like stampe as their owne , which they collect in this maner . The Prophet cryes vnto God , to wash him from his iniquity , Psal . 50. and to create in him a new hart . therefore man doth nothing , nor can doe any thing , in the washing of his owne .

Wel now , what course must we take for the reconciling of this difference ? will they haue mee to admit their Conclusion ? then must they also allowe that of mine , which is grounded vpon as good authoritie . But because they neither ought nor can admitte mine , I am willing to renounce it , as a sophisticall deceit , but with this condition , that they shall also confesse theirs to be no better : the partie ( as you see ) being in both alike . So that our agreement in this poynt , is not possible otherwise to growe , but by rejecting our owne collections , and taking those wordes of scripture in that sence , as the Catholike Church , hath euer vnderstood them ; to wit , that God hath the principall part in the worke of our Iustification , but so , that hee doeth require with all mans cooperation : according to that of the Prophet ZACHARIE . Zach. 1. Be conuerted vnto mee , saith our Lord , and I will be conuerted vnto you . And by the Prophet EZECHIEL ; I will giue them ( saith he ) a new heart , Ezec . 11. and I will put a new spirit in their bowels . Yet by the same Prophet he saith : Make vnto your selues , Ib. ca. 18. a new heart , and a newe sp●rit .

Whereby wee see , that our Iustification is in that sort the worke of God , as it doth include our owne industrie and labouring together with his grace . And so the Saints in the Apocalips , are said to haue themselues , washed their garments white , in the blood of the LAMBE . This may suffice for an instance of their sophisticall proceeding in other controuersies of like kinde .

CHAP. XII . THEIR WRESTING OF Scriptures , to an impious sence .

TO THIS may be added , an other consideration , of their sacrilegious adulterating the word of God ( a practise nothing strange with these men ) whereof it shall suffice to note one straine here by the waye , for a taste of their audacious presumption in this kinde , to wit , in transporting the scriptures to sences quite repugnant to themselues , and to the common vnderstanding of the Christian world .

For example , they alledge scriptures , to prooue that God is the author of sinne , whilste they affirme that the adultery of DAVID , and the treason of IVDAS , Melanct . in c 8. ad Rom. are no lesse the proper workes of God , then the conuersion and vocation of S. PAVL . That , Luth . in assert . Wittemb . c . 36. Mala opera in impiis Deus operatur . That when a man committes adulterie or murder , Dei opus est , motoris , authoris , impulsoris . So wrote ZVINGLIVS in his booke , Ad Catto rū Principem . De prouidentia , which he dedicated to the Landsgraue of HESSEN . At coactus est homo ad peccandum ? whereunto he answers himselfe , Fateor , coactum esse .

This was a short and rounde answere ; but yet , such as BEZA , also gaue to the very like question hee propounds in his readers person . In respō . ad Castal . At non potuerunt resistere Dei voluntati , saith he ? Fateor . Therefore ( saith CALVIN ) whatsoeuer either men or the deuill do plott , Inst. l. 1. c . 18 §. 1. Deus tamen clauum tenet . It is GOD himselfe that gouernes the sterne . And in the same place : ABSALON violating his fathers wedlocke by incestuous lust , 2. Reg . 16. committed an execrable sinne : yet God himselfe , pronounced this worke to be his .

Ibid . §. 2. What more ? vnlesse God ( saith hee ) wrought these things in the minds of men , doubtlesse , it could not be truely said of him ; Ipse mutat labia veracium . Iob . 12. And then after , hee concludes in this maner : I haue now sufficiently shewed , §. 3. that God is called the Author of all such actions , as these controllers ( he speakes of the Catholike Doctors ) will needes haue to be wrought by his only bare permission .

Of the same stampe it is , & warranted with the like authority of SCRIPTVM EST , Inst. l. 3. c . 24 § 2. That there be men predestinate to euerlasting death by the expresse will & ordinance of GOD , without any deserte of theirs . That , Ib. §. 6. hee hath by his owne decree so established , that from their very birth , some should be allotted to ineuitable damnation . This indeede , saith he , §. 7. I confesse to be a dreadfull sentence : yet no man can denie but that God well knewe what ende euery man should haue , before hee created him : Et ideo praesciuerit , quia decreto suo sic ordinarat .

By comparing these impious paradoxes , with such opposite collections , as the Catholiks deduce out of the self same scriptures , one may perceaue , how it is nothing strange , Ex eadem materia , Sen. ep . 108. suis quemque studiis apta colligere : For any man to frame conclusions out of one and the same principle , to fit his owne apprehensions , and the studies which hee most affects . Wee see by experience , what different electuaries Bees and Spyders doe sucke out of the same flower : and how the harmelesse Sheepe gather wholsome nourishment out of the very same grasse , which giues poyson to vypers and venemous serpents .

S. AVGVSTINE teacheth out of the Scriptures , L. 2. de peccat . mer . & remiss . c . 17 & 18. a doctrine quite contrarie to these men , to wit ; Nulllus culpae in Deum reserendam causam . And againe : Malam voluntatem ad Authorem Deum referendam , nesas est dicere . And he saith , it is no question to be demaunded , De Ciuit . Dei . l. 12 c 17. Chriso . ho . 23 in Act. Id. hom . 5. in Gen. Dama . de orth . fid . lib 2. c . 29 & alii passim . Theod . de Graec . aff . curat . l. 5. Quae sit efficiens , causa malae voluntatis : non enim est efficiens sed deficiens . S. BASILL hath an Homelie of this argument , Quod Deus non sit author malorum . To omitte a whole troupe of testimonies , in this kinde , well knowen to euery one that reades the auncient Doctors .

And this the scriptures themselues , both of the Olde and Newe Testament , doe expressely witnesse . As where it is said : Sap . 1 God delights not in the perdition of the liuing : Sa . 11 For he loueth all things that are , and hates not any thing of all his workes . Ez. 23 He willes not the death of a sinner : Eccle 15 Psal . 5. Hee is Author to no man of doing wickedly . He is not , volens iniquitatem . They haue raysed vp towers aloft vnto Baalam , Ierem . 16 which I haue not commanded . Osee . 13. Thy perdition , O Israel , is of thy selfe . Is the death of a sinner my will , Ezech . 18 and not rather that hee should be conuerted and liue ?

It is the faith of Christians , and the Apostles doctrine , That , 2. Cor 5. 1. Tim . 2 Christ dyed for all men : That , His will is , all men should be saued , who gaue himselfe a ransome for all . Hee is the sacrifice for our sinnes : 1. Io . 2. not for ours onely , but for the sinnes of the whole worlde : Wherefore , let no man say , Iac . 1. when he is tempted , that he is tempted of God , for he tempteth no man . Besides innumerable other places , to the same purpose . By which wee see , that HERETICKES ( as S. AVGVSTINE noteth ) whilst they will seeme to follow the onely scriptures , Ep 222 follow indeede their owne errors ,

Now , if in case , the scriptures should seeme in some other places to insinuate the contrary , what were then to be done , but according to the same Doctors aduise , to aske counsell concerning the poynte in question . Of whom ? L. 1. con . Creson . c . 33. Of the Church ( saith he ) quam sine vlla ambiguitate scriptura sacra demonstrat . Then it were fitting to consulte the lawful Doctors and Pastors therof , about the sence of these doubtfull places , rather then by such new repugnant interpretations , to set the scriptures at jarre with themselues , wresting them to euery tune , that may fit their owne jarring opinions .

S. AVGVSTINE before alleaged , found a better way to accord those scriptures together , much more conforme to their true scope , which is the aduancement of pietie and declaration of Gods mercy and goodnes ; for example , where it is said in the first to the Romaines , that God deliuered the Gentiles ouer into passions of ignominie : He teacheth , how this giuing them ouer , was meant , no otherwise , but as the same Apostle explicateth himselfe to the Ephesians , Eph 4. Qui desperantes semetipsos tradiderunt : who despairing , gaue themselues ouer . Therefore , when thou doest read the word Tradidit , Ser . 9. de diuers . c . 9. Id. epist. 105. ( saith he ) intellige non cogendo , sed de serendo . For God hardneth no man by putting malice into him , but onely negatiuely , by withdrawing his mercie .

Againe , the Apostle of the like men , said in another place ; 2. Thes . 2 Mittet illis Deus operationem erroris . But how ? because hee will suffer the Deuill to doe it , iusto ipsius iudicio , saith S. AVGVSTINE . De Ciui . Dei . l. 20 c . 19. And so the Prophet speaketh in the person of God : Dim●si e●s . yet was that no otherwise , then according to their owne harts desire , Psal . 8 as it followeth in the same verse . their owne mallicious inuentions made him to forsake them . In this sense & no other , Ioan . 12. is God sometimes said in the scriptures , to excaecate and harden , secundum euentum , L. 4. orth . fid . c . 20. non causaliter , as S. CHRISOST . noteth , and DAMASCENE also , to the like purpose obserueth . So wee read in an other Psalme : Psal . 104 Conuertit cor eorum vt odirent populum suum . Not that hee turned their harts positiuely , but onely per accidens , consecution , and occasion . Whereupon S. AVGVST . explicating this place , doth say , that because God multiplied his people , by this benefite of his , hee turned the hearts of the impious vnto mallice .

Our Sauiour also by his doctrine and miracles , is said to haue blynded and hardned the perfidious Iewes . But yet was not Christ therefore the cause of their error and obduration , who sought rather by those works to mollifie their harts , and drawe them to him . This kinde of obduration , Ad Hedib . q . 10. S. HIEROME illustrates , by a notable example . The sunne ( saith hee ) spreads foorth his beames to giue heate ; but that one matter comes to be made soft thereby , an other to be hardned , this growes from the contrary dispositions of those subjects . For we see that waxe is melted , and clay growes hard . Euen so by one selfe same worke of God , the wicked are through their owne mallice made worse , and the good made better .

It is true , the Prophet DAVID prayed vnto Almighty God , that he would incline his heart vnto his testimonies , Psal . 118. and not vnto couetousnesse . by which forme of speaking , they inferre , that God inclynes mens hearts to ill in like maner , as to good . But it is to be noted , how this inclyning to euill , is no otherwise then occasionaliter , as before hath bene shewed out of the authoritie of S. AVGVST . wherefore hee neither forces nor drawes men thereunto , but onely permissiuely carries himselfe , by concurring to the materiall acte of sinne . Whereas vnto good , he inclynes them properly , and per se ; by inspiring , exhorting , and other the like effectuall meanes .

Wherefore in these and like speeches , it is no more , but to obserue the maner of speaking , vsed in the scriptures , and to distinguish betwixt proper , and improper locutions , betwixt acting by occasion , and by expresse will . Exo . 23. Eccl. 26. Sap . 14. Eccle . 19 We read that brybes blynde the eyes of wise men ; that creatures were made for snares to intangle fooles ; that wyne and weomen , make wise men to reuolt from God ; because these things be occasions of such consequence , but yet no impulsions to force the same . And so , the patience , and longanimitie of God , ad Rom. 2. doth , ( suo modo ) indurate the hearts of the impenitent , as the Apostle saith .

CHAP. XIII . THE FRVITLESSE ISSHEW of Disputes , with men of prejudicate opinions .

OVT of the consideration of these mens litigious spirits , and their insatiable thirst of contention , partly touched before , wee may gather ho● much those are deceaued , who thinke by force of arguments to stoppe their mouthes . For they , being jumpe of the nature of those iangling Sophisters , whom IWENAL describes in his Satyrs : ( Whose nymble wittes , and rowling tongues More swift then Istrian streame , &c. ) will face out any thing with bigge words , and clamarous contradictions , when they cannot maintaine it by any better meanes . Non enim veritatem inqu●●●●nibus s●is conantur assequi , D. Greg . 8. Mor . 2 sed victores videri . For their care is not to finde out the trueth , but onely to get an opinion of ouercomming their Aduersaries .

True it is , which a wise man of our time did well obserue , ( and we see it by daily experience ) that Schismaticall factions are so farre from being reformed by disputations , Lips . cō . Dialog . as hereticks are thereby rather more and more incouraged , and set on fier . Wherefore , it was a notable prudent aduice , which SISINNIVS gaue to the Emperour THEODOSIVS , Soc . l. 1 hist . c . 10. that in the businesse of religion , all scholasticall contentions , should be debarred , and certaine prescript formes and rules of Faith , left by the auncient Fathers , should be brought foorth as proofes , without further controuersie . For those , who reiect Antiquitie , and the authoritie of their elders , what reason or what subtile kinde of argument , shall be able to conuince them ? as that learned Champion of antiquitie , IVSTVS LIPSIVS speaketh in the place now alleadged .

It was an olde complaint of the Primitiue Catholickes , Theodoret . in hist . sac . that hereticks were wonte by Sophistical and false craft of disputing , stiflie to maintaine their falshood ; and to practise wicked artificiall sleights , against the plaine and simple trueth : to couer their lyes with eloquence , as with a certaine bayte , and to spread the snares of syllogismes , as it were so many nettes to catche the simple and lesse warie soules . And when their owne arguments were frozen and could not flye , Ep. ad Ctesiphon ( saith S. HIEROME ) they found out a rest for themselues , inter Aristotelis & Chrisippi spineta . For which reason , TERTVLLIAN named the Philosophers , the Patriarcks of hereticks .

And this custome they retaine from those parents of theirs , Arn. l. 2. con . Gent that hauing catcht a perswasion of a thing , they will neuer giue ouer the defence thereof , that so they may seeme to surpasse others in wit and learning , chiefly if it be a poynt remote from common vnderstanding , and wrapped in obscurities . And looke what they haue once without reason maintained , least they should seeme ignorant in any thing , they will with as little reason vpholde it ; falsly judging it better not to be ouercome , then by yeelding , to confesse and imbrace the trueth . So wrote ARNOBIVS , of their said progenitors .

Which egernesse of contentious dispute , droue PANAETIVS , to denie the immortallitie of the SOVLE . The like mooued DICAEARCHVS , to impugne the same trueth , in three bookes hee wrote of that argument , Cic . Tuscul quest l. 1. as TVLLIE witnesseth . And there is no poynt of doctrine so well grounded , which like wittes will not attempt to batter , through desire of contradiction , although the thing be neuer so manifestly true ; neither is there any assertion so euidently false , which they will not vndertake to auouch and defend with probable arguments . For as ARISTOTLE himselfe doth graunt ; sunt quaedam falsa , probabiliora quibusdam veris .

And will any man be so madde , as to waste his time in contending with such importunate wranglers ? Aiunt sana sentientes , ( saieth ARNOBIVS ) contradicere rebus stultis , stultitiae esse maioris . lib . 2. vbi sup . Men of true judgement and vnderstanding , affirme it to be a poynte of greater follie , to contradict foolish absurdities ; such as are in trueth , all the friuolous opinions of these fanaticall heretickes . Notwithstanding , they are wont so to colour them with fallacious sophismes , deceitfull arguments and false conclusions , imitating the trueth so neere , D. Aug. l. 2. de doct Christ . c 31. for the most part , ( as S. AVGVSTINE obserued ) that they deceaue not onely the duller and slower capacities , but many times , euen the ryper and more pregnant wits , if they be not heedefull and diligent in marking the same .

But these mens arguments , whereby they labour to auert our simple pietie from the right waye , Id de Ciuit . Dei . lib . 12. cap . 17. that wee might walke the same rounde with them , if our reason will not serue vs to refute , our faith ought at least with skorne to reiect them .

CHAP. XIIII . A COMPENDIOVS AND forcible argument , against all Heresies .

NOw then , what else remaines , but that laying aside all vnprofitable disputes , wee hould fast that Apostolicum depositum , Vincen . Lirin . c . 26. or Ecclesiasticall tradition , wherewith , all the impious nouelties of all kinde of heresies , velut quodam spirituali gladio , saepe truncatae , semperque truncandae sunt ; haue bene euermore , and euermore shall be hewed in peeces , ( as one would saye ) with a certaine spiritual sword ? And wherefore shall it not be lawfull for vs , to drye vp al the streames of Heresies , with the onely heate of this Sunne , to witte , Dialogo . cont . Luciferian . the Catholickes Churches authoritie ? as S. HIEROMES wordes are .

It was a Worthy decree of those two pyous and prudent Emperors , VALENTINIANVS and MARTIANVS , registred in the Calcedon Councell : From hencefoorth , Act. 3. let all prophane contentions be layde aparte . Hee is impious and sacrilegious , that after the determination of so many Priests , leaues any thing for his owne opinion to be discussed . For it is a poynt of extreame madnesse , to looke for borrowed light in the cleare Sunneshyne . And hee seeketh falshood , who after the trueth found , goes about to examine the matter any further .

Doubtlesse , D , Aug. l. 1. cont . Crescon . c . 33. Wee doe then houlde the trueth of the Scriptures , when we houlde the doctrine and determination of the Catholike Church , which the authoritie of Scriptures doth commende vnto vs ; as S. AVGVST . witnesseth , C●n ep . Fund . c . 5. who confidently auoucheth , that for his parte , hee would not haue beleeued the Gospell it selfe , had he not bene mooued with the authoritie of the Catholike Church .

Which Church , as hauing bene deryued from Christ , Id. de vtil . cred . c 7 & 14 l 7 con . Don . c 53 & in psal . 57. lib 2. cō Faust . c 2 & l. 1 de symb . ad Cat . c . 5. by a perpetuall lyne , and succession of Bishoppes , from the Apostles hitherto , defended by myracles , against the mallicious bawling of heretickes , and acknowledged by generall consent of Nations , Princes , and People , hath worthely obtained ( as hee speaketh ) A●thoritatis culmen , the supreame title of authoritie : C●i nolle primas dare , ( saith he ) vel summae profectò temeritatis est , vel pracipitis arrogantiae .

LVTHER plaies the Catholike , so rightly in this poynte , as I make no scruple to alleadge his authoritie , chiefely , for that TERTVLLIAN holds it a firme kinde of argument , which is drawen from the aduersarie ; De Trinit . vt veritas etiam ab inimicis veritatis , probetur . The artickles of our Christian Faith , haue bene now sufficiently heard , declared , Luth . in psal . 80. and agreed vpon ( saith he ) by the writings and confession of the whole Christian worlde , they are by many myracles confirmed , they are sealed with the blood of many holy Martyrs , they haue bene defended by the learned bookes of al famous writers , so that they need not to be taught by any newe schoolemaister . And in the same place , hee saith , that of such poynts so warranted , it is not lawfull to make any doubt or controuersie ; and that they are to be helde and punished , as false Prophets , which bring any thing contrarie to this alreadie receaued faith and doctrine .

To the like purpose , ERASMVS made a pithie and compendious answere , to the Euangelicall brethren , in these wordes . It shall suffice for the warrant of my cause , the holynesse of our forefathers , the authoritie of men of most approoued liues , the reuerende majestie of Bishoppes , the consent and practise of Christian Nations ; all which , if you wil condemne of madnesse , I answere , I will rather be madde with them , then subscribe to you . And surely , not without great reason . For if we beleeue QVINTILIANVS ; Lib . 1. c . 10. Etiam error honestus est , magnos Duces sequentibus . It is no shame for a man to loose his way , when hee followes famous and worthy guydes .

Wherefore , I know no better counsell to shifte the importunitie of wrangling Heretickes , then to answere them in short tearmes , as ATHANASIVS , perswaded the B. of Corinth to doe , ad Epicte tum . Corinth . Praesulē . videlicet ; Ea orthodoxe ecclesiae non esse , neque maiores nostros ita sensisse . The doctrine , they bring , is no doctrine of our Church , nor did our Forefathers beleeue as these men would nowe teach vs. or else tell them as S. HIEROME , Ep ad . Pammach . & Ocean . tolde their like ; Vsque in hunc diem sine ista doctrina , mundus Christianus fuit .

They teach vs a wisdome ( to vse S. GREGOR . NAZIANZENES wordes ) which euer since Christ , Ep. ad Chelidō . hath lyen couered in the ashes . A heauy and lamentable case . For if within these 30. yeares our Faith had his first beginning , whereas nowe it is 400. ( and as wee may say , foure times 400. ) since Christ was seene in the earth ; then was the Gospell all that while in vaine ; in vaine was our Faith , and the martyrs haue suffred martirdome in vaine : in vaine haue our Bishoppes ruled their flocke , &c.

Our onely securitie therefore , is to relye fast vpon the authoritie of the Catholike Church , the Oracle of trueth , and supreame Chancerie ( as I may tearme it ) for tryall of al doubtes and controuersies that may growe in matters of faith and religion . Shee is that Mountaine , wherein ALMIGHTIE GOD hath promised to make his perpetuall residence : Psal 67. Mons in quo beneplacitum est Deo habitare in eo ; erenim Dominus habitabit in finem . Of which an other Prophet saith ; Veni●e ascendamus in montem Domini , Miche . 4. & ad Domum Dei Iacob , & docebit nos vias suas .

Shee is that strong and impregnable rocke , which by our Sauiours owne couenant and promise , Matt . 16. shal for euer stande firme , without feare of touche or violence , against all the furious assaults of heresies , Luc 22. and power of hell it selfe . Finally , shee is that Cittie built vpon a mountaine , Matth . 5. which he that sees not , giues an infallible proofe , either of his damnable mallice , or desperate blyndnesse . For what other can be presumed , D Aug. tract . 12. in Ep. Io . Quam coecos eos esse , qui tum magnum montem non vident ; qui contra lucernam in candelabro positam oculos claudunt ? That they are all starke blynde who see not so great a mountaine : who shut their eyes against so cleare a light , set vp in a candlesticke . Wherefore the same holie Doctor said very well : Ser 31. in seorsim excusis . Difficile non est inuenire eam ; sed est difficile nescire eam . And he saith , that the Prophets did speake more obscurely of Christ , In Psa . 30 then of the Church , for that very reason , as he takes it , because they forsaw in spirit , that against the Churche , there would growe many factions , but of Christ there should not be so much contradiction . Wherefore of that , which was like to prooue most in question , the predictions , and Propheticall oracles are more plaine and euident .

CHAP. XV . THE DIFFERENT SPIRITS of the olde Apostles , and our new Masters .

IT was neuer seene that trueth and pride could together consist in one subject . Eam quippe , quam non inuenit humilem , veritas refugit mentem , Hom. 18. in Euang . saith S. GREGORIE . who well vnderstod that Almighty God , the author of trueth doth , resist the proud , 1. Pet . 5. and giues grace to the humble . Wherefore , holy IVDITH said in her prayer to God : Iud. 9. Superbi ab initio non placuerunt tibi , sed humilium & mansuetorum semper tibi placuit deprecatio . Such were all those , to whom , and by whom , he hath reuealed the knowledge of his trueth from time to time , according to that confession of our Sauiour : Abscondisti haec à Sapientibus , Matt . 11. & reuelasti ea paruulis . to witte ( as S. AVGVSTINE notablie expoundes it ) Thou haste hidden these mysteries from the proud , Ser . 8. de Verb . dom . c . 7. and reuealed them to the humble . Ego sum minimus Apostolorum ( said that great Apostle ) qui non sum dignus vocari Apostolus . 1. Cor . 15 who notwithstanding , he receaued his doctrine immediatly from heauen , Gal. 6. would yet goe to conferre his Gospel with others , lest peraduenture he should runne in vaine .

But now LVTHER was no such foole . Hee knewe his owne strength and authoritie better , then to submit himselfe to any humaine judgement , who came to be judge of Apostles , Prophets , and all the world besides . Scimus enim ( saith he ) ipsos Prophetas , lib . de Missa priuita . lapsos esse , adeoque Apostolos . Verbo Christi iudicamus ecclesiam , Apostolos , atque adeò ipsos Angelos . And of S. PETER by name , he giues this verdit : Petrus Apostolorum summus viuebat & docebat extra verbum Dei . Was it a wonder , if this man tearmed the schoole Doctors , Ad cap . 1 Ep. ad Gal. To . 5. Wittemberg , fol. 190. Asses , and block-heads , telling K. HARRIE he made yet lesse account of their authoritie , then hee did of his ? And in the same Epistle , he preferres himselfe , with his Bible , before a thousand AVGVSTINES , a thousand CIPRIANS . In an other Epistle which hee wrote to GEORGE , Duke of Saxonie , he vaunts himselfe , before all the writers that euer haue bene since the Apostles time , saying , that he knew there was not any like vnto him , Siue Augustinum , siue Ambrosium , qui sunt omnium optimi . So vouchsafes the curteous man to grace them .

In his booke hee wrote , De formula missandi , he saith concerning the poynt of Communion vnder both kindes , that if it should so be determined by a Councell , hee then would not allow it , but in despite of that Councel and decree , wee would ( saith this modest Fryer ) communicate either in one kinde , or else in neither ; Maledicturi vniuersos , qui ex statuto Concilij , vtraque vterentur . The chollericke man being admonished by his friendes to speake and wryte more moderately , what was his answere ? Ep. ad Argentinens . Ego longè alia scribam ( saith he ) after I shal vnderstand that these things offend the Romaine Synode . And againe : Whilst they are conquering of any one Heresie of mine , Praef . Captiuit . Babil . I will haue an other fresh one , ready for the stampe .

This boasting , arrogant , and spitefull spirit of LVTHERS , was so well knowen to those of his owne sect , that CONRADVS GESNERVS saith , hee could not dissemble that poynte , In sua Bibliotheca . but must needes confesse , that LVTHER had a very violent and impatient spirit , & ijs omnibus intollerabilis , qui quaecunque ille dixerit , non amplectuntur . And the pitifull zealous man , prayes God , it may not prooue hurtfull to the Church , whose Infancie , or first beginnings , ( it is a poynt woorth the noting ) hee hath hitherto , with so happie successe aduanced . In loc com . clas . 4. Yea , LVTHER himselfe confesseth in plaine tearmes , that all men did complaine of this immodestie of his , and condemne him for his bitternesse and rayling .

Of CALVINS prodigious arrogancie and presumption , his owne writings afford store of examples , enough to perswade any man that he was no scholler of that Maister , who gaue to his followers this instruction : Discite à me , quia mitis sum & humilis corde . The Princes of his time , he tearmes , Praef . in Dan . fatuos & brutos , & quasi asinos brutorum animalium . Of the auncient Fathers , he giues this censure ; ab reptos eos in errorem fuisse , Inst. l. 3. c . 5. §. 10 nempè vt inconsidederata credulitas priuari iudicio solet hominum mentes . Theol . Calv . l 2. And CONRADVS SCHLVSSELBERG reports , how he chargeth the Apostles with alleadging the Prophets sayings , in an other sense then themselues intended . So that these men , ( if we may beleeue them ) are more like to shew vs the trueth , then all the Apostles and Doctors that haue gone before them .

CHAP. XVI . THESE MENS DISCORDE amongst themselues ; and their mutuall iarring in poynts of Faith .

OF them it is verefied , that which SALOMON saith . Inter superbos semper iurgia . Prou. 13. Wherefore it will not be vnsutable to the former consideration of their pride , to giue an instance of their furious and spitefull inuectiues , one against an other , whereby it may yet further appeare with what spirit their hearts are possessed , from whose pennes doe flow such bitter and vncharitable stuffe . For God is not the God of dissention , 1. Cor . 3. & 14. but of peace : And so long as there is amongst them enuy and contention , what are they else , but in very deede carnall , as the Apostle saith ? De votis Mon. And LVTHER himselfe affirmes , that there is not any truer note , whereby to discerne falshood , then selfe-contradiction . A Deo enim ita ordinatum est , vt impij semper seipsos condemnant , & quod mendacia non consonent , sed semper contra semetipsa testantur .

It is an olde saying , when theeues fall out , then true men come by their owne . This man pleades here as badly for himselfe , as he did else where , writing that the Churches vnitie being once violated , there is no ende of dissentions . To . 5. c . 5 The SACRAMENTARIES first , then after , the ANABAPTISTS ( saith he ) went out from vs , who notwithstanding amongst themselues do mainely disagree . So one sect prouokes an other , and each one condemnes the other . The MATHEMATICIANS affirme , cessante vnitate , in infinitum progredi numerum . And so saye I , that the vnitie of the Church being dissolued , it is impossible to stoppe the passage to errors .

And so must I say also , that truth is trueth , although it come from the mouth of BALAAMS Asse .

To giue this man his deserued rancke , in the vauntgarde of these troopes , we will beginne with him first . He expressely commandes his followers , that none of them giue eare vnto ZVINGLIVS , Tract . ● Orth. Conf . Eccl. Tigur . or any Zwinglian Minister : that euery one should be carefull to auoyde them , as hee would auoyde the Deuill himselfe , and as those who set abroach poysened Doctrine in the Church , and doe not rightly beleeue any one article of Faithe .

ZVINGLIVS on the other side , To . 2. in resp . ad Lut . lib . de Sacrā . Resp . ad Confess . inueyes against LVTHER , as a false Prophet , and one impudently affirming at randome , whatsoeuer comes first into his braine : a companion past all shame , a skoffing rayler with a brazen face , foolishly and beastly grunting like a filthy swine , of Theologicall questions : a fellow incorrigible : an heretick , seducer , impostor , a denyer of Christ : worse then the Hereticke MARCION , and finally , Antichrist himselfe ; whose whole volumes containe nothing else , but manifest deceitful cauilles , and the obscuring and oppression of the most pure Euangelicall light . Qui sibi ipsis non sunt Christiani , quomodo nobis erunt ? said TERTVLLIAN of such like Beagles : Praescrip . c . 14. They which are not Christians one to an other , how should wee esteeme them for such ?

I suppose CALVIN was not much more modest in this kinde , then his Father ZVINGLIVS . He calles the Lutherans in flat tearmes , Admon . 3 ad Io●ch . West phal . EVTICHIANS , and SERVETIANS , braine-sicke Gyants , a proude faction of Gyants ; fellowes possest with frenzie , brute beastes , monstrously blynd , desperatly impudent ; no better then deceitful and impious cauillers . How well may that prediction of ISAY the Prophet , Isa . 19. Vt Aegyptij aduersus Aegyptios concurrerent , bee applyed to the warres of this new CADMAEAN broode ?

Finally the very Tytles of their bookes doe euidently shewe , Orth. Conf . vbi sup . Trac . 3. what agreement there is amongst themselues . Whereof is to be seene a Catologue , containing almost 200. seuerall ones , which they haue written , one against an other ; whose names and Tytles , IVDOCVS COCCIVS reciteth ; In Thes . To 1. as also in what yeare and forme , they were imprinted . In consil . Theol . par . 1. And MELANCTON confesseth , that no one thing hath more hurt their cause , then this their owne disagreement . BEZA likewise complayneth , howe they daily differ from their owne opinions ; Ep. Theol . ep . 1. & menstruam fidem habent . Where he saith , it may be applyed vnto them , which HILLARIVS writes of the Arrians , That they haue for euery month in the yeare , a changeable faith .

These men thus varying and squaring amongst themselues , notwithstanding , all of them gather out of scriptures a wrong sence , yet euery one , out of the very same wordes of scripture , gathers different and repugnant sences to their fellowes : as IRENAEVS noted of the like heretickes . Wherefore , Lib . 4 ● 69. let them agree first in these poynts of their owne differences , touching the vnderstanding of scriptures , and it will be then time enough to confute them , who in the meane while , sufficiently confute themselues .

Euen that one maine poynt concerning the reall presence in the sacrament , shewes plainely , that they are possest with the spirite of pride and contradiction , and that they haue no certaine faith at all , but are carried onely with meere opinion . For , of those foure wordes of CHRIST , This is my body , there were growen diuers yeares past , fourescore sundrie opinions amongst them , euery one quite contrary to the other , as CLAVDIVS SAINCTESIVS recounteth . Repet . 1. de Euch . c . 10. And a writer of their owne , recites a great number of bookes , which they haue published one against an other , Hospinian . in hist . Sacrament . p●rte 2. concerning that onely question . Thus wee see that , Nihil errore foecundius , vbi semel à veritate discessum est . as one sayd .

And thus it must needes fare with men , who haue no certaine rule of religion , no head , no guyde , but euery man to follow his owne fancies . according to that saying of holy writ : In diebus illis non erat Rex in Israel , Iudic . 17 sed vnusquisque quod sibi rectum videbatur , hoc faciebat . For that indeede is the verie sourse of all heresies ( as S. CIPRIAN notes ) Quod Sacerdoti Dei non obtemperaur , nec vnus in Ecclesia ad tempus Index , Epist 55. vice Christi cogitatur .

Herehence hath growen that LERNA of sects and diuisions , Geneb . initio l. 4 Chronol . Prat . in Elen . Lindan . in Dial . Surius , & alii . And Lauather●s A Zuingliā in sua his . which we now see in the world . in so much as diuerse learned writers haue obserued , that out of the two stockes of LVTHER and CALVIN , there haue sprong vp aboue two hundreth sects , besides newe ones , that haue crept in , since those men wrote . And how is it possible that men disagreeing in this fashion , amongst themselues , should giue true and credible rules of religion , as LACTANTIVS , Lact l. 3. c . 4 Tert . in Apol . D Cipr . ad Demetria . TERTVLLIAN , and S. CIPRIAN doe reason ?

Wherefore , wee may well saye of these men , as the same LACTANTIVS wrote of those olde Schoole-maisters of errors , the Philosophers . They are deuided ( saith hee ) into many sects , and all those sects haue different opinions . In which of them shall wee place the trueth ? questionlesse , in all it cannot be . Let vs cull out some one . If it be in that one , in all the rest it cannot be . But the difficultie will remaine , in which one it is . For what we giue to any one , wee take from the rest . Nowe euery secte doth alike challenge the trueth , and would abolish all the rest to establish it selfe . Nor wil she graunt another to be wise , least shee should proue her selfe a foole . But yet for all that , she is neuer the nere ; for as she condemneth all the others , so is she likewise againe of all them condemned & disanulled . Quid ergo pugnes aduersus homines istos , Lib . 3. c . 28. qui suo sibi gladio pereunt ? quid labores vt eos destruas , quos sua ipsos destruit atque affligit oratio ?

To conclude , this is once euident , and can of none be denied , that In cathedra vnitatis , posuit Deus doctrinam veritatis , as S. AVGVSTINES words are . In the chaire of vnitie , God hath placed the doctrine of trueth . Which vnitie , not being with these men to be found , what other consequence can be gathered , but that they belong not to him , who gaue this speciall marke whereby his flocke should be knowen ; Io . 15. si dilectionem habueritis ad inuicem . And for this , did he pray vnto his Father , Ioa . 17. Pater sancte , serua eos in nomine meo , vt sint vnum , sicut & nos . which prayer , how wel it found his effect , appeared afterwardes by that the Euangelist saith of the Primitiue Christians ; Multitudo credentium , Act. 4. erat cor vnum , & anima vna . And this is euermore a rule infallible ; Iac . 3. that Quae desursum est sapientia , pudica est , pacifica , modesta . Whereby it is euident , à contrario sensu , from whence these men haue receaued theirs ; because it is altogether , Terrena , animalis , diabolica .

Concerning the differences , they alleadge to be founde amongst Catholikes ; it is very friuolous and easily answered , by distinguishing , betwixt the Conclusions of Faith , and the Reasons , whereby those Conclusions are proued : For of these latter onely , growe those differences which are commonly amongst Schoolemen , for the better sifting and finding out of the said reasons . For the Conclusions of Faith , are alike beleeued of all . But it is not of necessitie that an Article of Faith , or decree of a general Councell , and the reason of such an Article , or Decree , should be with like Obligation beleeued , vnlesse the reason it selfe be likewise a determination of the Catholike Church . wherefore as S. AVGVSTINE saith to this purpose : Cont . Iulian . Pelag . lib 1. c . 2. Aliquando inter se doctissimi , atque optimi regulae Catholicae defensores , salua fidei compage , non consentiunt ; & alius alio , de vna re , melius aliquid dicit , & verius . There are some things , wherein sometimes the most learned , and the best defenders of the Catholike rule , doe not agree amongst themselues ; but one speaketh better , and more truely of the selfesame thing , yet without any breach at all of the linke of Faith . But this , I trust ( as euery man sees ) can haue no place in the Protestants dissentions .

CHAP. XVII . THEIR PERPETVALL agreement in one poynt : with a speciall cause of their reuelte from the Church .

OF such men as these , RVPERTVS interprets those wordes of the Apocalyps : Lib 9. in Apoc . Manducauerunt linguas , suas , &c. They haue chewed their owne tongues . Howe haue they chewed their owne tongues , saith he ? By pronouncing sentence against themselues . For against the Catholike Church , they fight with one accord , and with the selfe-same spirite of mallice ; notwithstanding their perpetuall jarring and disagreement with one an other . Nihil enim interest illis , licet diuersa tractantibus , dum ad vnius veritatis expugnationem conspirent : Tert . de Praescrip . cap . 40. as TERTVLLIAN noteth . They make no reckning , how euer they contradict one an other , so long as they stande close togeather , in the batterie of Trueth .

For which cause , In Ps. 80 S. AVGVSTINE compares them to SAMPSONS Foxes , which tyed fast by the tayles , did set a fyer the Philistians corne , and hauing their heads loose , Ser . 56. in Cant . Chriso . in Ps. 69 D. Hie . in c . 20. Ezech . Orig . ho . 4. in Can . turned their teeth one against an other . For diuers other respects , doth S. BERNARD and other Fathers , resemble hereticks to Foxes , vnderstanding that place of the Canticles , to be meant of them , where it is said ; Capite nobis vulpeculas , exterminantes vineas .

But aboue all , these of our time play the craftie Foxes most notably , in masking their Apostacy , and reuolt from the Church , with the guilded pretext of zeale , and colour of Reformation ; which , how well they haue wrought , euery man sees , and some also of their owne , are ashamed thereof ; Iacob . And. conc . 4. in c . 21 Luc . in so much as one of them doeth tragicallie complaine against Their horrible , Epicurian , and beastiall liues . And that euery man should know them ( saith he ) to be no Papists , nor to put any confidence in their good workes , they will be sure to doe none at all : In stead of fasting , they giue themselues to feasting and belly-cheare , night and daye . Praying , they haue turned into swearing ... And this kinde of practise and course of life , it their Euangelical profession .

Which enormities , as well of the new Teachers , as of the people instructed by them , may worthely giue cause to doubt , whether our Euangelicall flocke ( to vse PAVLVS EBERVS an Euangelicall mans words ) be the true Church or no . Praef . cō Philip . in ep . ad Cor . In quo tot & tam enormia vitia conspiciuntur . An other of them reports it to be growen into a prouerbe amongst the Caluinists , Bened . Morgenster in Tract . de Eccl. Lib 3. when they are disposed to play the Epicures egregiously , they are wont to say , Hodie Lutheranicè viuamus . And SLEIDAN Writes that LVTHER himselfe confessed ; Se non tam vitae ac morum probitatem , quam doctrinam profiteri : That hee did not stand so much vpon profession of vertue and honesty of life , as vpon learning . And surely wee take it to bee a special note by the fruits to know the tree .

I require now but onely the judgement of any reasonable person , who is not possest with a prejudicate willfull perswasion , how likely it is , that these men , men of such qualitie , should be sent from GOD to reforme the Church ; and that Church , which had retained the true beleefe , ( by their owne confession ) for 600. yeares together ; vnto which , was promised , Gods peculiar assistance for her stabilitie , and perseuerance therein , during all ages to come : And that nowe also , they should be sente in these very times , which , agree so fitly with the expresse warnings we haue in the scriptures , to take heede of false Prophets , that should arise in the latter daies , Matt . 24. and bring in sects of perdition , and thereby seduce and draw after them many others , to their eternal damnation . To these , I adde last of all , the consideration of their maners , yet once againe ; 2. Tim . 3. 2. Pet . 2. & 3. Ep. Iud . which are so liuely painted out by three sundrie Apostles , as hee that will but frame the comparison , and examine them by those descriptions , shall neede no better markes whereby to know them for such , as we are warned vpon our euerlasting perill to auoyde .

Wherefore to speake of a true reason , why they departed from vs , it was not ( as they pretend ) any desire of Reformation ; but rather a vitious Deformation and loosenesse of life , as their maners and behauiour , doe notably shewe . It was just a reason of that nature , as ARCESILAVS the Philosopher gaue to one , who demanded of him wherefore so many forsooke the Academick Schooles , to follow the doctrine of EPICVRVS . It is no mastery ( said he ) to turne Men into Eunuches ; but of Eunuches to make Men , it is vnpossible .

So long as they were with vs , Li . 3. de . 25. ( said S. AMBROSE , of their like ) they fasted , they conteined themselues within their Monasteries , there was no place for lechery ; liberty of vaine and trifling disputes , was not allowed them . Hoc delicati non potuerunt ferre . Abierunt . This being more then flesh and blood could indure , they sought a remedie by running out .

It is indeed the Catholike Churches discipline , and that straight way to heauen , which drew these wantons from vs , to imbrace a doctrine more sutable to their owne dispositions , as hauing no curbe to restraine their vnruely appetites , being lawfull for euery man with them to liue and do as he list himselfe . And it is a true AXIOME , which the Philosophers teach ; that Facilis est transitus ab habitu ad priuationem ; sed à priuatione ad habitum non datur regressus .

FINIS .
REVERENDIS . MO P. N. F. ANDREAE A SOTO , Commissario generali .

CAELICVM illud mandatum , Eccli . 17. R. me P. quod accepit vnusquisque de proximo suo , inter angustos admodum cancellos claudere videntur , qui nihil à quoquam in aliorum commodum salubriter meditatum probant , nisi ad rigidam illam subtiliorum eruditionis incudem elaboratum , suisque adeò neruis ac numeris omnibus absolutum fuerit . Quasi verò non cum ijs crebriùs agendum sit , quib . lacte , aut certè molliusculis edulijs opus erit ; quorum parua ingenia materias grandes adeò non capiunt , vt in ipso conatu , vltra vires ausa , cogantur succumbere . Proinde qui huius cemodi hominibus rectè consulere volet , ad inferiora descendat , oportet , vbi debiles sanari solent , seseque ad captum & infirmitatem eorum impensiùs accommodet , ad eum planè modum quem tradit sapientissimus Antistes Augustinus ; nempè , hortando , portando , rogando , disputando , In Psal . 33. rationem reddendo : idque cum mansuetudine & lenitate ( inquit ) vt eodem omnes spiritu , Deum magnificent .

Hoc me studium incitauit , ex opulenti classicorum Authorum penu , nonnulla succisiui● horis colligere , pracipuè quae ad scopum illum à D. Aug. relatum , magis conducere videbantur ; vt palabundis quibusdam , verique devijs , infallibilem Veritatis normam ceu digito monstrarem : qua duce , ad Ecclesiasticae communioonis vnitatem recto tramite redire possint . Quae verò ex diuersa lectione jam congesseram , singula , membratim separabam , vt melius distincta seruarentur : deinde stylo paularim in corpus redigebam ; quemadmodum Apes , idoneos ad mel faciendum , flores , primò carpunt , posteà disponunt , ac per fauos digerunt . Sic demum , liquentia mella Stipant , & dulci distendunt Nectare cellas .

In quibus , vt vix aliud meum agnosco praeter rerum vndecunque in suos locos , ac veluti nidulos , congestum , methodum , dispositionem : ita non possum , nisi pariter cum Authoribus illis meis , iustam aliquam reprehensionis notam incurrere ; atque vnà cum Philosophorum Principe , qui ( vt resert HIERONYMVS ) aliena verecundè discere maluit , quàm sua impudenter ingerere : ●psoque adeò D. HIERONYMO , Ep. ad Eustoch . qui alios docere noluit , nisi quae priùs ab illustr●bus Ecclesiae viris , maturo studio didicerat . Neque verò iniuria , haec aliorum fila , & stamina contexui , cum priores ea ponere solent , H. Praef . in ep . ad Ephes . vt posteri inde vestem conficiant . Ideò non opus erat mihi alia conquirere , sed ista tantùm rebus aptare . Nam omnia ( inquit ille ) ab antiquis inuenta sunt : eorum vsus & dispositio , nostri operis est . Seneca Vt è fonte , quod haurimus , nostrum est , quisque tamen suo vase : sic quod è communibus Scriptoribus , quisque pro iudicij sui modo .

Cùm autem ad vmbilicum , has lucubratiunculas iam perduxeram , illud mihi faciendum restabat , vt quaererem , non tam genere quempiam illustrem , qui patrocinium earum susciperet , quàm eruditione probatâ utrum , q●i naeuis expunctis , tersiori suo calamo perpoliret : Hujusmodi recognitorem à R. ma . Pat . vram , promuneris sui ratione , mihi designari q●āenixè rogo : qua●enùs ab eo ●i è exam●● aetas & approbatas , liberiùs deinceps & securiùs , cum ipsis , in quorum gratiam adlaboratae sunt , easdem communicare possim . Ad argumentum quod attinet ; nihil obstat quò minùs id ab alijs tractatum , iterum ab alijs atque alijs tractari possit ; cum iuxta sententiam D. Aug. vtile sit plures a pluribus , Lib . 1 de Trin . c . 3. libros fieri , diuerso stylo , non diuersa fide , etiam de questionibus eisdem , vt ad plurimos res ipsa perueniat , ad alios sic , ad alios autem sic . Rationem eius rei superiùs dederat . Non enim omnia ( inquit ) quae scribuntur , ad manus omnium veniunt .

Quòd si proletaria cuipiam , & minuscula haec nostra videbuntur , non est , quod hîc valdè pugnem ; cum talia deberent esse maioribus ancillantia . D Hier . in c●p 4. Ezechiel . Nisi enim ima fuerint , summa esse non poterunt : & vt maiora landentur , minorum comparatione succrescunt . Id in Prol Galea●o . In templo Dei , offert vnusquisque quod potest ; nobiscum benè agitur , si obtulerimus pelles , & caprarum pilos . Et quidem in praelio , non gladi●js solùm , telisque grauioribus res geritur , sed etiam funditorum quaedam opera , leuisque armaturae est . Porrò caelesti monemur Oraculo , ne simus alta sapientes , sed humilious consentientes . Elganter admodum ille ; Herodot . Lib 1. Non sinit Deus alium praeter se , altum sapere . Nos ea solummodò scire voluit , quae interfuit hominem scire ad vitam consequendam , Lac . l. 2. c . 9. ait LACTANTIVS . In hac orbita , lubens consisto . Rarò nauis allisa est , quae modico velo legit littus . Clausulam dabit amoenissimi ingenij Vates , idemque Gentilis vester : Quisquis plus justo non sapit , Martial . ille sapit .

Quod superest ; Deum veneror , vt rel●giosos illos conatus , quos R. P. V. communi bono promouendo impendere non cessat , prosperare , benèque fortunare dignetur . E Cellula nostra , ipso die , Seraphico Patri Sacro . 1615.

THis Epistle hauing lost his place in the beginning , I was aduised to insert it here ; which also comes not vnfitly to passe , for the reference it hath to the Approbation followng .

F. ANDREAS ASOTO , ORdinis Minorum , Reg . Obser . per Prouincias Belgicas &c. Commissarius Generalis ; Vendo . P. F. BONAVENTVRAE BRITANNO , ejusdem Ord. Provinciae Germaniae Inferioris , Sacerdoti , Salutem .

Cùm mihi constet , libellum quendam , Tit●lo , MANVDVCTIONES AD VA●ITATIS REGIAM , ex optimis Authoribus abs te concinnatum , & vernaculo idiomate compositum , ex commissione ac mandato nostro perlectum , & approbatum à V. P. F. H●gone Cauello , Ordinis nostri Theologo , dignumque visum , qui in publicam v●isitatem , lucem aspiciat : Hinc est , quod tenore praesentium tibi facultatem damus , ac in maius meritum , cum salutari obedient●a praecipimus , vt dictas lucubrationes tuas ( vbi videbitur opportunum ) Typis mandari cur●s . Vale , & pro me ora .

Dabam Bruxellae , in Conuentu nostro pridie Idus Deecmbris . Anno salutis humanae , 1615.

Fr. ANDREAS ASOTO Commiss . generalis .

Tantum abest , vt in hoc Tractatu reperiatur aliquid sanae fidei , aut morum Regulae contrarium , vt potiùs quae sit ipsa viua fidei Regula , morumque op●ima Magistra velut Indice , luculentè prodat ac studio●è delineet .

Ita censeo , ROBERTVS PETTVS , Sac . Theol . ac I. V. Licentiatus .

Cum mihi infrà scripto constat testimonio Reuerendorum Patrum suprascriptorum Tractatum hunc , nihil continere , quod fidei aut bonis moribus sit contrarium permitto vt in lucem emittatur , & Typis mandetur . Dat . Bruxellae , die 4. Ian 1616.

PETRVS VINCK . S. Theol . Licent . Collegiatae Ecclesiae B. Gudulae Decanus , & Censor Ordinarius .
Faltes escaped in the Printing .

Pag. Lin . Faltes . Corrections . 54. 26. offices Officers 62 27. Deute●●●omine Deuteronomy 83 16 erroneous erroneous 102 1. partie paritie

In the margine of the 124. Page , for priuita . read , priuata .

If the Reader chance to obserue some faultes in Orthography , or ill poynting , or any such like , by mee ouerpassed , I shall intreate his paynes to amend them , or his patience to dissemble them . And in requitall , I shal pray that God may direct him in the way of TRVETHE .