A Defence of the Articles of the Protestants Religion, in answer to a libel lately cast abroad, entitled  
Certain Articles, or forcible reasons, discovering the palpable absurdities, and most intricate errors of the Protestants Religion.  Vt loquerentur calumniam & transgressionem, conceperunt et locuti sunt de cord verba mendacii. Esa. 59 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basilius. 
LONDON Imprinted by john Wolf, and are to be sold in Paul's church yard by Matthew Law, 1601.   

To the Right Reverend Father in Christ, Richard, by God's permission, Bishop of London, my very good Lo●d.  
TWo venomous worms there are, which (like snakes at the Palm root) do gaster and infect the flourishing state of a settled Church, Sacrilege and Heresy: which double mischief to the Church, is principally imputed to men of the Church; ambition, basely yielding to any compact for titular preferments, feeding the sacrilegious humour: factious traducing each of other for opinions different, or rather indifferent, opening a gap for the heretical enchanter. This last, through the despite of Rome, transmitting her traitorous shavelings to seduce good subjects; disgorging loathsome slanders, to defame our Prince and State among foreigners; and principally, dispersing their infamous libels against our religion, to make it more odious to our domestical professors, hath of late much pestered, and haunted this our Church and Realm: the inward cause is their inveterate malice, but this outrage in multiplying their blows thus thick and threefold (pardon, my good Lord, if I guess amiss) is incensed by an opinion they have conceived, that there is among us, a general declining to Popery, and the ruin beginning at the very groundcelles of religion, our schools of learning; which, God be thanked, stand both fast and sure, against the strongest battery of the Romish faction, & if ever heretofore, clearly void of all her superstitious infections: yet this hot surmise, though very vain and false, hath, notwithstanding, received the flame from a wildfire zeal of some university men, who pronounce every position to be Popish, which is not within the verge of their paper book common places; and wanting the Town-clerk his discretion Act. 19 36, to do nothing rashly, but to refer the determination to a lawful assembly vers. 39 proclaimed that for heresy in a solemn meeting, which coming to a higher, and more mature examination, proved to be so far from Popery, that it was on the contrary convinced by the writings & verdict of the greatest authors of account among us, to be most sound doctrine and orthodoxal. By which offensive clamour, worse than Cham his irrision, so far carried and sorting to so small effect of truth, howsoever without severe and condign punishment it escaped, yet surely, the whole state of this realm, the university itself, and the particular persons thus slanderously abused, have received a wrong scarcely expiable by the divestiture of the accusers from their places. The Realm, because report, which getteth feathers by flying, will sound it out in foreign parts, that our fountains are infected; the university, in that no parent of wisdom and religion, will send his son to a place suspected; the particular men, being injuried in their good name, impeached in their preferment, discouraged in their endeavours, being as ready to confront, as willing to encounter, as able to overthrow any Papist, as the most forward and whotspurred challengers of the opposite enraged faction; which by your Lordship, and other of authority Ecclesiastical, being not allayed and scattered, it is no marvel if the Papist take courage, & like another Antaeus thus redouble his strength to the prejudice & disgrace of this our famous Church. An instance hereof, among many other, is this small pamphlet answered by me, so commanded by his Grace, wherein the author taketh every occasion to triumph in our divisions. Which answer I have presumed to present to your Lordship, both as a testimony public of that reverent regard, which I ever acknowledged due from myself unto you; & principally, for that I am acquainted with that most earnest desire and care which your L. revealed at your first investiture into that great dignity, to have the common adversary every w●y answered: This if your good Lordship accept and approve, it is the accomplishment of mine endeavour; if not, the second part (for this is but the first) may be imposed upon some other, who with more opportunity for leisure, & sufficiency for learning, may discharge it better. In the mean time I commend this to your L. favour, and your Lordship to God his protection.  
From his Grace's house in Lambeth january. 11. 1601. William Barlow.   

The five Articles objected concerning knowledge and faith.  

1. The Protestants have no faith, nor Religion.  
2. The Learned Protestants are Infidels.  
3. All Protestants ignorant of the Greek and Latin tongues are Infidels.  
4. The Protestants know not what they believe.  
5. The Protestant's have no mean to determine controversies, & abolish Heresies.    

In the answer to them, these points are fully handled, occasioned by his objections.  
In the first, the Return of the Article in general upon the Papists. Antiquity of our particular Church. invisibility of the true Catholic Church. Constancy, and Diffusion In the second, the Qualities and nature of Infidelity. Best exposition of Scripture, Public Private Authority of Fathers. In the third, the Credit of Counsels and the Church. Use of tongues. Bible's translation. In the Fourth, the Motives to faith, not subject unto reason. True rule of faith. Authority, of the Apostles Creed. Dignity Use and Substance Five Articles of the Creed examined. 1. Catholic Church therein the Definition & Description of the true Church. 2. Communion of Saints, wherein of the Number of Sacraments. Presence in the Eucharist Invocation of saints. Prayer for the dead, and Purgatory. 3. Remission of sins, wherein of Baptism. Pennance. justification by not imputing. 4. The Deity of Christ. 5. Descent into Hell. In the fifth, The fittest arbiter and judge in decision of controversies. The differences between Protestants and Puritans. An answer to an odd extravagant syllogism about the Certainty of Salvation.  Et me prodes, nec tibi proder is, nisi perlegas. Hieronym. 
To read as the book opens casually, not from the beginning orderly, is to betray my pains, and thy profit.   

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

A Preface to the Reader, with an answer of the Letter written to his friend.  
IT may pass for a divine Oracle, rather than an human sentence, which Publius hath, 
a Publius Mim.  Veritatem nimiûm altercando amitti, that opposition by argument, hath not only much weakened, but utterly abandoned the truth, both for substance of doctrine (self 
b Gregor. Mag.  love on both parts taking scorn to yield, and so causeth an opinión at first but probably controvertible, to be in the end as an axiom mainly defensible) and also in the manner of dispute, the opposite arguments of our modern adversaries being not contradictions doctrinal, but personal maledictions: 
c Can. lib. ●  as one of their own well noteth, having no care to discharge a good conscience, without prejudice, to inquire the rectifying of their errors, wherewith they have been deluded, but to disgorge their virulent stomachs against the Church and profession, wherewith they are discontented: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 
d Thucyd. lib. 1.  Thucydides, the present state, be it never so excellent, hath his malcontents. Examples hereof none more pregnant than the Romish Clergy; and in that rabble none more pestilent, than our home-born fugitives; and of these the most aspish and poisonful, those two Runagates with three names, Rossaeus, Rainoldes, and Gifford: who (as if with the 
e Plutar. Auth.  Ophigenes and Psylli, they had been fed and fostered with no aliment but poison,) have breathed forth, their inbred malice against the heavens, and infected the air and earth, with their pestiferous libels, 
f 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Epimenides once said, the very Altars and scenes of reproachful blasphemies, against the religion we profess, even the sincere doctrine of our Saviour Christ. As if the purport of their writings were, as 
g 〈◊〉.  Jerome speaketh, Non quomodo saluentur, sed quomodo superent, not the issue of Salvation, but the pursuit of conquest, by what means soever; 
h Hom●r.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether the extremest tyranny, or the most spiteful suggestions, fastening upon us, what malice could forge, or impudence outface. Yet th●se writ in Latin, & so the learned alone, if wavering, might be perverted; if resolute, were assaulted: but of late, a vernaculer penman, an Abyssian Locust; to verify the Proverb in 
i Epiphan. lib 1 & Tertullian.  Epiphanius, Aspis a vipera venenum mutuatur, having translated them into English, abbreviated into a portible libel, dedicated unto a nameless gentleman, capitulated into Articles, sorted into two heads, hath scattered them abroad in our vulgar tongue, that so the meanest idiot, carrying fire in his bosom, and poison in his hand, might hardly escape without danger or infection. And requesteth his friend, 
pag. ●. Epist.  That if an answer be attempted, by any itching spirit, (a fit correspondence, to such a scurvy libeler) to entreat him to perform it briefly, orderly, and seriously. First, for the answer, were it not enjoined me, by him, who by his authority in the Church, and for some favours extended, doth command me, it had been none for me, because, if I were worthy to be heard, the whole frame of the Articles being, 
k Theodor.  to speak with Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perturbation of an ignorant and a distempered Apostata, neither the pamphlet should have been so straightly suppressed, Nam perfidiam exposuisse superasse fuis●et, as 
l Hieron.  Jerome saith, the very front of the articles bringing with it the brand of manifest confutation: nor any Apology should be shaped, holding that rule of 
m Contr. Ap. lib 1.  joseph for proper and sound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ci●et orat. pro Cael.  silence is the fittest answer for importunate and profuse liars. Their impudence gaining them this Privilege, saith Basil, and Tully, not at all to be answered, because as a man cannot fasten 
n B●sil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. any main stroke and visible upon soft and yielding bodies, in that they have no repercuss on: so is it bootless, and well near impossible, to confute the manifest madness of shameless heretics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with any forcible rejoinder, because they want modesty: & therefore as the 
o Aristot.  Philosopher would not have them vouchsafed disputation, who deny principles; no more were this masked jesuit to be deigned an answer, his articles being nought else but abominable, and Lucianlike contumeltes. For the brevity which he requesteth, it may soon be granted, and no other answer made, but either that which both 
a Zach, 3. 2  Christ and the 
b ●ud. ver 9  Archangel gave unto Satan, The Lord rebuke thee: or that of 
c Senec●  Cato to Lentulus, dicam falli●os quite negant os habere, I will say they are much deceived, that deny thee to have a mouth and a soul one too: or that of the 
d Plut. lie.  Spartans', to the Theban Orator, his tedious and bold speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, that is, if he think as he writes, his ignorance is desperate, if otherwise▪ his conscience is feared. Yet the judicious Reader will consider, that as a 
e Plut mor.  wound though given in a trice with a thrust, cannot so soon be cured: 
f A pull. Apolog.  so a slander by an ill tongue may be quickly fastened, not so briefly answered, 
g Act. 24.  Tertullus had soon termed S. Paul a Sectary, a seditious, & a pestilent fellow, but the Apostle his Apology in clering himself, could not be so succinct: notwithstanding assure thyself good Reader, that as much as I can, I will avoid all prolixity & perplexity, being naturally an enemy to tedious and ambagious superfluity. As for the order it shall be that of the 
h Terent.  Poet I prae, sequar: the very method (such as it is) which himself hath used; that as face in the water aunsweareth to face, according to 
i Pro. 27. 19  Solomon; so every Article shall receive his several answer: which, being twelve in all, he referreth to 
* pag 3. Epistol.  two heads, wit and will, faith and good life, ut uno rotatu gladii percutiat utrumque, 
k Hieron.  saith jerom of such another: because, quoth this Articler heresy, inveigleth the one with error, and seduceth the other with inordinate affections. If we list to be curious with him, their own divines seem to say otherwise, videlicet, 
l Tho. Aq. 22. q. 11.  that a private conceit of the wit, differing from others, and pertinacy of the will, defending the difference (both the sprouts of self love) hatcheth and causeth heresy: so that heresy is rather conceived by the wit, than the wit deceived by heresy. And for good life, how heresies can be referred to manners, except improperly, no divine showeth: for albeit the 
m Gal. 5. 19  Apostle numbereth among the works of the flesh, Sects and Heresies; yet neither the word Flesh is in that place to be taken for the sensual & brutish part of man, but for the intellectual corrupted: neither were it so, is it a work of the flesh 
n Tho. ●bi sup. & Alf. de cast. l. 1  in respect of the object, but of the cause, so far forth as the will propounds finem indebitum an undue and unlawful end, which rising from the depravation of the flesh, either pride to be singular; or desire either to be magnified, or to be enriched, or to have the lusts satisfied, 
o Theoph. ad Rome 13  breedeth an heresy, rather than is seduced by it: For carnal men given over to their sensuality, betake themselves to some heresy in opinion, thereby to support, or to shelter their lusts: as the 
p Aug. Epiph.  Fathers do show in the Cerinthians, Adamites and Aërians, and experience fresh and frequent, that the dissolutest livers among us, whom our Church and State doth vomit out for their looseness, therefore fly to Rome, being a place exempt, and privileged with immunities for filthy wickedness: and that Royal exchange of Indulgences, by which every sin though never so horrible, for money may be pardoned, or tolerated, hath alured more customers to Popery, then either the pageant of their Mass, though daily acted, or the preaching of their Friars, though persuading mightily, or their Jesuits books, though scattered dangerously, yet upon these premises he inferreth a bold and peremptory conclusion. 
* pag. 3. Epistol.  I say then that no excellent good wit, linked with a religious conscience, can either accept, or affect the Protestants new coined Gospel. Of the new coin, anon, when we come to the trial of the min●e. Belike then as the Poet said, 
q Martial. Ep●g.  Nobis non licet esse tam disertis, qui musas colimus s●u●riores, all our English professors are but blocks to Papists, and 
r De sig. Eccles.  Bozius saith so plainly: but as Zopyrus, who took upon him 
s Plat. 〈◊〉.  to be a very skilful Physiognomer, pronouncing of Socrates, whom Apollo's oracle had adjudged the wisest man, to be but a ●ullard and heavy witted, was laughed at by the company present, but èspecially by Alcybiades: so beside many others, 
t A●len, Apolog.  Cardinal Allen, one of as sharp insight as this Pamphleter, hath long since exibilated this rash illation; whose opinion is, with grief, that the finest wits are ours, for which he yields this reason, because the more pregnant and sharp wits, not enduring to dig and del●e in those quarries of the schoolmen, nor to plod at those intricate points, which are the rudiments of Popery, adhere to us, and embrace our profession, the principles and institutes of religion with us, being more obvious and easy. As for excellency of wit, it is true which S. Austen saith, that 
u de civit. lib 4.  Ingeniosum nasci foelicitatis est, it is a singular blessing to be so endowed by nature; because in the opinion of the 
* Tull. Tus. quaest.  Orator, men of slow wits have seldom aspired to any great reach, or illustrious virtue. Notwithstanding, 
a Plut, Co●ol.  pregnant natures, are like lusty grounds, these manured by industry, prove sound fertile; but neglected and untilled, tarish and weedy: so those illumined by grace, prove Theologically judicious, but left in their natural faculties, the more sharp the more dangerous; as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Basil elegantly speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the acutest calculators of Atheism and impiety, the most subject and open to any heresy. And therefore our Saviour Christ appropriateth divine knowledge, and sound judgement in matters of faith, not to natural apprehension, but to 
c Math. 11. 25.  divine inspiration. But were not the comparison of wits odious in itself, and in the 
d Tull. ora●.  Heathens opinion over burdensome to the Reader, and among divines ridiculous and unfit (and yet, 
Martial.  Qui velit ingenio cedere ra●us erit) if we should take Sophocles his course, who being accused for a delirious and weake-braind 
e Tull. de Select.  man, pronounced that excellent Tragedy, entitled Oedipus Colonaeus of his own making, and asked if that might be accounted the work of a broken wit, or dotard; and so make a survey of our men's writings, I doubt not but in the most rigorous censure of any indifferent judge, they would, both for sharp invention, sound judgement, sincere interpretation and forcible arguments, be much preferred before the rude gloss of Bardocucullion Monkish Friars, and the trumping illusions and Sophisms of the most nimbly witted Jesuits. Millions of instances might be showed, but promising brevity, I refer thee to 
f Eras Eacom. stult.  Erasmus & 
g Annot. in Aug.  Vives, only one I bring because he hath made a challenge. The case is propounded, to a good wit linked with a religious conscience in a matter of high state, and a deep point of divinity: Whether it be lawful for a subject to murder his Sovereign an heretic. We dullard Protestants think no, because S. Paul hath said 
h Rom. 13.  Let every soul be subject, their fine wits hold yea, because S. Paul saith Haereticum devita, 
i Tit. 3  id est, de vita tolle. In a particular, whether jacob Clemens the Dominican might by authority of holy writ, kill Henry the III. of France? We blockish witted professors are of the negative part, & suppose he should have said with 
k 1. Sam. 24.  David, God forbid that I should lay mine hand upon the Lords anointed. But he in the acute excellency of his wit, linked with a religious conscience, reasoneth thus with himself, 
l judg. 3.  Ehud killed Eglon, and therefore I may kill Henry; his ground of resolution very witty, Eglon was a king, and so is Henry, Eglon signifieth a 
m Mer●punc; Gallobelg.  Calf, and Henry is a Caluenist, and therefore assuredly I may murder him by Scripture; such excellent wits and religious consciences let Rome brag of and foster, God keep them from us; and this for his method of wit and will. The last request he makes is, that the answer should be 
* pag. 2. 〈◊〉.  serious. Assuredly in conference about religion, it is no fit answer for a divine, which 
n Plat. Pel●p.  Archias made to a messenger that came to him, with letters importing earnest matters, & requiring serious consultation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serious matters to morrow, let us now be merry, for a 
o ●er▪ 48. 10.  curse lies upon him that deals in the Lords work negligently, much more in jest: notwithstanding having perused this paltry pamphlet, and finding it to be as 
p 〈…〉. ●  josephus said of Apion his writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very heap and misken of shameless untruethes, rather than scholar like arguments, or true controversies, & the objections articulated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 
q Apolog.  ●stine speaketh, not upon mature judgement, but a passionate discontentment, linked with a bad conscience, little caring, as 
r Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Naz. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not what he speaks, but how much he can speak; I demurred with myself, as 
s 〈…〉 2.  that learned jew did in his grapple with that Granimarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were worth the while, to deal seriously or no? Because 
t 〈…〉 V. g  S. Jerome his r●le is, that such open blasphemies procure & deserve magis indignationem scribentis, quam studium, rather an answer with scorn, then in earnest; or such an one as 
u 〈…〉.  Lactantius gave Aristoxenus, nimirum manu pulsandus hic est, but I trust by that time he hath read this answer, he will say there hath been used neither dalliance nor jest; unless it be such sport as 
a 2. Sam. 2. 14.  Abner speaks of, Surgant pueri & ludant, the trial of our weapons at the least. And this for our prolusion, now we meet; and behold an uncircumcised tongued Goliath blaspheming the most high God.   

The first Article.  
The Protestants have no Faith nor Religion.  

The Protestants have no faith, no hope, no charity, no repentance, no justification, no Church, no Altar, no sacrifice, no Priest, no religion, no Christ.   

Answer.  
LIngua quo vadis? If Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be credited, a man would think, that either 
a Es. 36. 7.  Rabshekah his soul had been transported into this man's body, their blasphemy is so semblable; the one persuading the Israelites, that they had neither right altars whereon to sacrifice, not true God whom they did worship: and this other impudently at the first dash avowing, that our profession is nothing else but Atheism and irreligion: 
Strabo. Herodot.  or else that he were a Lindian borne, who using to offer their sacrifices with curses and execrable maledictions, thought their holy rites were profaned, if, all the time of their solemnity, vel imprudenti alicui exciderit bonum verbum, 
Lact. lib. 1  saith Lactantius, any of them, at unawares, had cast out, or let fall a good word. By which speech, if he touch our professors, as men living without Faith, Hope, Charity and Repentance: or, as if there were neither Church nor Priest, nor Christ, as it is a slander for the untruth, so is it an elench of the accident, in disputation to reason from the doctrine to the persons: if he mean the form and substance of the profession itself, than either is he ignorantly blind, & so verifieth that speech of Esay in himself, which in the title of his book he hath prefixed, 
Es. 59 10  Impegimus meridie quasi in tenebris; like Seneca his blind woman, 
Seneca.  that said it was dark night, being a clear sunshine day, for we profess not within the walls, but upon the house top: or else (the opinion of the schoolmen being sound, that a contradiction of a manifest truth ex destinata malitia contra conscientiam, 
Aqu.  upon prepensed malice against a man's own knowledge and conscience is that great sin and irremissible) he is Pharisaically blasphemous: for as they being in their minds assured that our Saviour cast out Devils by the finger of God, 
Math. 12.  yet, upon a fixed malice, avowed it to be conjuring, & therefore were condemned for blasphemers of the holy Ghost: so this cursing Shemei cannot but know that we preach Christ 
a Esa. 7  Emanuel, 
b Phil. 2.  God equal with his Father, 
c Galat. 4.  incarnate of a virgin, crucified for man, 
d Rom. 10.  the perfection of the law, 
e 1. Cor. 1  the sum of the Gospel. Faith, both assenting, with a settled belief of his doctrine, and justifying by application of his merits. Hope, the anchor of our confidence, in the most dangerous surges sure and steadfast. Charity the life of both, the bond of perfection, binding us to God, making us one spirit with him; and to our neighbour, both in affection and action, by giving and forgiving. Repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrisostome speaketh, 
Chrysost. in Rom. 12.  as well in the contrition of heart, as the reformation of the mind: and so of the rest, proportionable to scriptures. He, I say, which knowing this shall notwithstanding thus shamelessly pronounce the contrary, condemns himself, given over to a reprobate sense, by turning the truth of God into a lie, and therefore not far from that unpardonable sin. Yet this must not much move us thus to be censured, because even in the Primitive state the Christians were so entitled by tyrants, 
Eccl. Histo.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, away with these Atheists. 
Tutrecrem. vid Canun  Yea some of the Popish Canonists have not doubted to conclude of the whole College and company of the Apostles to be heretics and infidels: and also that it is an usual custom for the most guilty to be the vehementst accusers, & none so ready to cry treason, 
2 Reg. ●.  as Athaliah the only usurper. For this giddy Articler which cannot see wood for trees, nor in the most glorious Church true religion, if he would but look back into his own synagogue, might he not say as he in Plut. 
Plut. de profect.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not our Church guilty of that we accuse them? Not to examine all these particulars, how they rather have no Faith, annihilating it by merit of work. No Hope weakening it by doubtfulness of salvation. No Repentance, avoiding that by Indulgence of toleration. No Charity, especially towards God, extinguishing that by their heap of superstitions (for perfect love casteth out fear, 
1. Ioh, 4.  but where superstition is, there is fear more than servile. This being the difference, even in the opinion of a Pagan, between an Atheist and a superstitious man, 
Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinks there is no God to reward virtue: the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisheth there were no God to punish sin.) No Religion, neither as it is the true knowledge of the true God, concealing that from the meany, 
Gen. 26▪ 15.  by casing the Scriptures in a strange translation, as the Philistines stopped isaac his wells through envy: Nor as it is the sincere worship of one God and alone, defiling the purity, and dividing the integrity thereof, by that latrioduliacall distinction of Idols adoration, and saints invocation: only let us try the last, whether it may not justly be returned upon them, that they have No Christ, and that in his own method, which in his Epistle, he calleth Syllogistical: the doubting whether Christ be the only Emanuel God and man is the negative of Christ, 
Innoc. 3.  but their divines dispute, whether the Pope also be 
* Simplex animal.  simplex homo a 
* An unpure beast  pure man, or quasi Deus participet utramque naturam cum Christo, or as God, participate both natures with Christ. Again, the preferring of any man before Christ in any virtue, is to deny Christ, but they conclude the Pope to be clementior Christo, 
Vid. Eras. in 1. Tim. ●.  more kind & merciful than Christ, because he never released soul out of Purgatory, as the Pope hath done many. If it be said, that these are but Scholastical combats for trial of wits, 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no positive conclusions: (and yet Saint Basil▪ saith, that such questions propounded even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for disputation's sake, are blasphemies against the spirit, and the poison of religion) you shall have a Thesis, in a comparison between john Baptist and S. Francis. The impairing of Christ's dignity, in preferring any above him, is to make no Christ; Now hear and tremble: john Baptist received the word of repentance from the Lord Christ, but S. Francis received it from the Lord also, &, quod plus est, 
Conform. Fran. fol. 18  a Papa, and, which is more, from the Pope. Add another between Christ & Dominike. The dividing Christ's sovereignty with another, is to make no Christ, for he will all or none, because both his father hath given him the whole world for his possession, 
Psal. ●.  and himself challengeth it, Omnis potestas mihi data. And therefore is he called, 
Math. 26. Apoc. 19  the Lord of Lords: but say they; Christ indeed is Lord absolutè & authoritatiu●, 
Antovin. ●●st. lib. 3. tit. 23.  by absolute commission, but Dominike is Lord possessiuè by actual possession: yea, by the ingenuous confession of one of their own scholars, till the time of Pius Quintus, 
Martin. de anni institut.  which is not above 50. years since, jesus Christ had been banished out of Rome, but that Pope then brought him back again. So then, to give this fellow his shortest and best answer, this position argues him to be maliciously mad; for a man being a member of that Synagogue, thus execrably opinionated, and knowing in his conscience the contrary to this his accusation in our Church, both by our positions doctrinal, our profession practical, and the worlds testimonial; thus paradoxically in the entrance of his book to articulate, Non Sani esse hominis, non sanus iuret Orestes, as the Poet saith, 
jeronym. advers. to●uin.  and Jerome applies it: yet lest he should seem mad without a reason, thus he frames one.   

For if they have, them the world was with out them for 1000 years (as they themselves must needs confess, videlicet, All that time their Church was eclipsed) & for 1500. as 
* Quid tanto dignum ●eret hic pro●●ssor hiatu? Horat.  we will prove by the testimony of all records of antiquity, as Histories, Counsels, monuments of ancient Fathers.   

Answer.  
Dum brevis esse labour at absurdus fit. He promised us syllogisms, we will shape one for him. If the Protestants have Faith, Hope, Religion, Christ etc. then the world for 1000 years wanted them: but the world wanted them not, ergò they have them not. A fish of three days keeping, and the consequent of this Mayor may go together for stinking new: it having been a stale objection made by 
a Hest. 3. 6.  Haman against the jews: by 
b Act. 17  the Pagans against S. Paul: by 
c Origen.  Celsus against Christ: 
d Euseb.  by the world against the Gospel: by 
e Prudent.  the Tyrants against Christians: and by the whole cluster of Pseudocatholicall scribblers against us, that our Church and profession, is but of yesterdays breed. But I answer briefly, even as Aemilius Scaurus answered Varius his accuser, Varius dicit, Scaurus negat, utri creditis? They object it, we deny it, and not deny it only, but demonstrate the contrary, that we worship the same God, acknowledge the same Christ, profess the same faith, have the same hope, which the patriarchs before the Law, the Prophets under Moses, the Apostles under our Saviour, and the Primitive Christians under the Gospel, sincerely kept and professed for 110. years after the Ascension of Christ as Hegesippus observed, 
Euseb. lib. 3  & for 600. years after him in the soundest churches were continued, & by the learned Fathers were defended. This challenge hath been sounded, the gauntlet cast out; some one hath taken it up, 
Virgil.  and like Virgil his wolf caudamque remulcens turned his back with disgrace: and yet this nameless and shameless Catholic thinks to carry it away with an hypothetical proposition, in a three halfpenny pamphlet: and so he might, if he could make that good which he saith, and confirm it, first, by our own confession, and secondly, by the testimony of all ages. For the first, let it be supposed that we must needs confess our Church to be eclipsed: yet this confession is their confutation. For, if our church for 1000 years was eclipsed, than it followeth, it was extant, and that we had one, though a little one, a small flock, a few names, and this is all we desire, & that which they so mainly deny (especially Stapleton, Campian, & Duraeus, from whom this libeler hath gleaned those handfuls of his) for as the Sun though it be placed in a tabernacle in the heavens, 
Psal 19 4  that both the light and heat thereof, might be seen & felt over the whole earth, yet sometimes by clouds it is enueloped, & by mists fogged▪ oft-times by eclipses obscured, and once every 24. hours by the earths shadow, which is the night, àbandoned; yet still as David speaketh, 
Psal. 19 5  both like a Giant he continues his course and force natural; & like a gallant bridegroom, keeps his brightness and glory, though not always visibly, yet substantially. So Christ's church, though even from the Apostles time, through the mystery of iniquity, and the mists of impiety, and the eclipses of Apostasy, and the darkness of ignorance, it was obscured, and as it were, under the earth, 
Heb. 11.  in caves and holes, and rocks, and deserts, saith the Apostle: yet still she kept her course invisibly, but effectually; which makes it saith Austen, 
August.  non ut nulla sit, sed ut parum gloriosa. Not that it wanted her glory at any time, 
Psal. 87. 3  For glorious things are spoken of thee, thou City of God. But the king's daughter being all glorious within, 
Psal. 45.  it was not always aspectable to fleshly eyes. But might it please this challenger to set down some enforcement of our confession. We say for our Church, that is, for our profession, 
Euseb. lib. 3  with Egesippus, that it remained a pure and immaculate Virgin till the Apostles were taken from the earth, and so had still continued, if the Suruivers and Successors, so termed, had remembered our saviours caveat of the Pharisees leaven, human inventions, or Saint Paul's premonition of aliud evangelium, uncertain traditions: 
Gal. 1.  or that council which Vegetius gives to common soldiers ne palustribus aquis utantur, 
Veger. lib. 3 cap. 2●  to keep themselves to the pure fountain of the Scriptures without blending or corruption: and by that first church we desire to have ours examined, thinking the nearer the purer; whereas some of them, shunning this touchstone, stick not to say that the church, even in the Apostles time, was but rude, and unsound in many precepts of doctrine, 
Bl●nder.  &, for example, one sets down an instance of priests marriage. And for our particular English church, as ancient every day, and as Christian every way as the Roman, 
Polydor.  a primor dio Euangelii saith Polidore, 
Faber.  and therefore by Faber, called Semen Apostolicum: being planted and watered either by Paul the Apostle of the Gentiles, or by joseph of Arimathea, 
Theodo●.  as Theodoret witnesseth. And for the integrity thereof, one of their own avers, that from the time of Eleutherius Bishop of Rome anno 177. 
G●lf. Mon.  of Christ, Christianitas inter eos nunquam defecit. And lest you should think this Christianity to be the Romish Religion: first, remember the difference of our observation of Easter from them, kept according to the custom of the Eastern church, which for long after would not stoop any way to the Roman Bishop: secondly, the opposition, which was made against the Monk Austen, forced upon our land as a Legate: 
Platina.  and lastly, that which Platina writeth, that Gregory his course, which he took by the ministry of this his Apostle, was not fidei dogma integrè tractare, sed eius integritatem adulterare. His second presumption is, the testimony of Histories, Fathers Counsels, for 1500. years. This is but the crack of an elder pipe: and as the poor man said of his sow when he sheared, here is great cry & little wool: he might (affecting such brevity) have more shortly said, we will prove it by the Pope. For they equalling the Fathers with Scriptures, and preferring Counsels before the Fathers, & amounting the Pope above Counsels (in saying that the sentence of the Pope in rebus fidei, 
Naclant. Clugi.  is, penitus definitiva, but of the Counsels definitionis ambulatoriae) all the proofs he can bring, must be from the Oracle of the Pope's breast: and yet there he will fail, for even their own Popes will cross them, julius the Pope, for the immersion of the bread at the Communion. Clement the Pope in the challenge of both sword Leo the Pope for their reiteration of Masses: and Gelasius the Pope, for their half Communion. As for antiquity, we request it our iudg, so it be that which Ignatius appealeth unto, 
Ignatius  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antic doctrine of Christ. For histories, none rather than those written by his finger, which is the Ancient of days. For Fathers, none sooner than him whom justine calleth, 
Dan. 79 justin.  Patrem Patrum, that is, S. Paul. For Counsels, none more earnestly than the consent & sentence of the Synod of the Apostles. And let him promise us not to deal as Apelliconis tineae with Aristotle's books, to bring us moth-eaten Fathers▪ and counterfeit Counsels, mutilated, depraved, corrupted, falsified, as Clement served Theodoret, and Pighius S. Austen, and the Lovanistes Origen, & their Index expurgatorius all the monuments of antiquity, and his challenge shall be answered: but he did well to take a day, & say, we will prove it, for hitherto as great men as he have failed in it, and till he perform it, we will expect him. Meanwhile let him take the advice with him, which Archidamus gave to his foolhardy son, 
Archidamus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either to bring more strength, or less rage; for challenging without valour, argues more rage, than courage. But upon these ●premisses imagined, not proved; presumed not granted; he inferreth two corollaries proportionable, first, that we countenance judaism, secondly, that we induce and support Atheism. as followeth.   


* 1 Corollar.  Whereby it plainly appeareth, that the Synagogue of the jews, was more constant in continuance, and more ample for place, than the Church of Christ (for they have had their Synagogue visible in divers countries ever since Christ's death and passion, even until this day.   

Answer  
Iron sharpeneth iron, 
Prou. 27. 17  saith Solomon, and one absurdity draws on another. If constancy in the same state, and visibility in outward appearance were the indivisible and essential marks of Christ's Church, there might be some show of these consequentes: but for the first, it hath often been showed, that the Church is in scriptures and Fathers resembled to the Moon: 
Cant. Apocal.  which, howbeit nourished with earthly vapours, is lightened from the Sun, and the nearer the brighter; yet by the interposition of the earth, hath her often eclipses: so the Church of God for the bulk and greatness thereof, consisteth of men living on earth, but illumined by the Son of righteousness shining with his graces, sanctified by his spirit, 
Clem. Alex. li. 7. Strom. Bern. Cant. serm. ●8. Ambr. in Ephes. 3.  and therefore by the Fathers defined Coetus fidelium & electorum, and also confirmed in the Catechism decreed by the Council of Trent, and published by Pius Quintus; yet the opposition of the earth, both their own earthly members, which they carry about them, the lusts & concupiscence which are within them, subject them to many imperfections (as the Moon is never without spots) that they cannot continue the same tenor of sanctity in the same vigour; and of earthly men also, either the tyranny, or the superstition, or the ignorance of the world, or some, or all, obscuring it. Constant it is, for durance, whether we look backward or forward: Backward, having her beginning in paradise, 
Iren. lib. 4. Ephes. ●.  founded not only upon the Apostles, but the Prophets, and therefore by David called Congregatio ab initio. 
Psalm 73●  For, ex quo sancti vocantur, 
Augustin. Psal. 73.  est E●clesia in terris, saith S. Austen▪ Forward, ad consummationem seculi. Matth. 28. 
Matt. 28  therefore by the Prophet entitled Requies domini in sempiternum Psal. 131. 
Psal. 131▪ Psalm. 80  properly resembled to a vine Psal. 80 the more it is pruned, the further it spreadeth; herein differing, because the vine if it bleed, it dieth, but the churches bleeding is her breeding: 
Te●tall.  Constant, for assurance both of his protection, & of her salvation, being predestinate in God's prescience, sealed with the indelible character of his election Novit Dominus qui sunt sui; 
2. Tim. 2. 9  accompanied with his graces whose gifts and calling, 
Rom. ●1. ●9.  are without recalling; guarded by his power, 
joh. 10. 28.  for nenio rapiet eas de manibus meis; regarded by his providence stray they may as sheep, 
Psal. 119 〈◊〉.  perish they cannot; ascertained of his favour, loving them to the end, 
joh. 13. 1  whom he once begins to love; assisted by his spirit, which being semen 〈◊〉 1. joh. 3. 9 
1. joh. 3. 9▪ joh. 1● Rom. 8. Matth. 10.  dwelleth in them prayeth with them, pleadeth for them; assured of their glory, one link drawing on another, 
Rom. 8. 30  for whom he hath predestinate, called, sanctified, he cannot but glorify. This constancy of continuance by succession of time we acknowledge in the church, it being God's generation never failing, but not in unchangeable success either for state or place, being a flock distressed, and dispersed over the whole earth; sometimes so great, that we may say to it with Esay, 
Esa. 54. 2.  dilata locum tentorio tuo; sometimes so small, that we may 〈◊〉 with the Apostles Domine pauci sunt qui saluantur? 
Luc. 13. 23.  As for V●sibilitie it is an external ornament, 
Symbol. Apostol.  no necessary argument of Christ's church, which we are taught to believe, not to behold; it is Catholic, & universal intelligitur, 
Boetius  saith Boetius, singular sentitur; the wind bloweth where it listeth, and we know not whence it cometh, 
john. 3  nor whether it goeth, 
Iren. lib. 3  but where the spirit is, there is the church: otherwise this argument would aswell befit Bethel, 
1. Reg. 12  where jeroboam his calves had more concourse, than the Templeat jerusalem, 
Act. 19 27  and might justify the Ephesians clamour, Great is Diana of Ephesus▪ whom all the world worshippeth; and serve Turkey as well as Rome, their church being as apparent in show, as ceremonious for rites, as superstitious in devotion, as glorious in temples, and as ancient for succession as the Romish Synagogue (since that faithful city became an hailot) both of them beginning about the time of Phocas anno domini 65 6. And good for the Arrians, who measured the church by multitude, 
Nazianz.  not qualine, saith Nazianz. But let the church speak for herself, I am black ye daughters of jerusalem: 
Cant. 1. 3.  Let S● john describe her, 
Apoc. 12. 6.  a woman fled into a desert; Let stories hieroglyphically depaint her, Noas' ark, 
Gen. 8. 1. R●. 19▪ 10  Abraham's progeny, jobs family, Eliahs' complaint, Nabuchodonosers' furnace, 
Dan. 3. joh. ●0  the Apostles latent, with the doors shut, the Christians couchant, when their lives were sought, the private Liturgy in the time of Trajan, and those antelucani hymni, 
●lin. ad 〈◊〉.  which Pliny mentioneth. But admit that successive continuance, and conspicuous amplitude, were the true notes of the church, yet neither maketh this for Rome, which hath had her many eclipses. Duraeus confesseth, 
Durae. co●●. Whi●ak.  that from the time of S. Peter, till the investiture of Pope Sylvester, the Bishops of that sea had no certain place of abode, but were enforced to perform their holy rites, in cryptis & coetibus piorum, in corners and private assemblies of the godly▪ & so Ciruetus Doracensis, 
In expos. ●. Missali.  that the Eucharist was offered occultè sine pompa; and before the Nicene council the church of Rome was little regarded as Pius the second witnesseth. 
Pius 2.  Neither again would this Catholics argument follow, it being no sound conclusion in Logic, to reason from a locally scited Synagogue to a church universally diffused, that, because the jews have had a congregation visible, therefore it is to be preferred before Christ's church dispersed. In deed visible it hath been, but miserable; seen and scorned; acknowledged, but detested; Orbis ludibrium & opprobrium; in so much that some stories record, and traveler's report, that those places into which they are remaunded, carry with them such a noisome & strong smell, as may be compared to the remainders of Sodom destroyed. But have not the Protestants particular churches, been as conspicuous as Rome itself? View Denmark, Polonia, Boeme, Russia, Germany, Flaunders, Scotland, and principally Albion, truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, England I meane●, so splendently appearing these 60. years together (only a quinquenniall Eclyps' dreadful and bloody excepted) that the glory thereof, hath enraged Satan and his complices with furious discontentments, the beauty alured strangers from far, desiring to approach it, that they might say with David Sicuti audivimus, 
Psal. 48. 8 and ver 7.  Sic vidimus, & we with him, Sic videntes admirati sunt: & yet still he goeth on.   

Which is the only path to lead men into Atheism, 
2 Corollar.  as though Christ were not as yet come into the world, whose 
a 〈…〉  admirable promises, are not accomplished, 
b Math. 16, ●8.  whose assistance hath failed in preserving his church, unto the worlds end, 
c Math. 〈◊〉. 20.  whose presence was absent many years before the final consummation, & consequently they open the gap to all Machivellians, who say that our Saviour was one of the deceivers of the world, promising so much concerning his Church, and performing so little.   

Answer.  
— Cytharoedus  
Ridiculus, chorda qui semper oberrat eâdem. 
Hora●iu●   
Where a man makes his shadow his combatant, or appointeth his enemy his weapon, the victory is easy; still he supposeth that weegraunt, the church must be visible, or else this his second Corollary must be true, wherein he would conclude, that the invisibility of Christ's church is the gap to Atheism, 1. denying the certainty of Christ's first coming, 2. the accomplishment of his promises, 3. the assistance of his protection, 4. the presence of his power. The contrary were true. Foretake the proportion of the body by the head, his first advent being altogether in obscurity, 
Lu●. ●.  his conception revealed only to his mother, his birth made known to a few shepherds, 
Luc▪ ●.  his lodging allotted in a cratch; in account so base, 
Bernard.  that he was reputed, as Bernard speaketh, pro despicatissimo vernaculo, immò vermiculo, his inward glory so great, that the prophesy was verified Speciosus prae filiis hominum; 
Psalm. 45. 〈◊〉. 53  in outward show so mean, that Esay his description was fulfiled, In quos nec species, nec decor: (which was the jews stumbling block, who admitted no good out of Galilee and Nazareth; 
john 1.  and the disciples scandal, who still expected his Imperial Diadem) so his body the Church, begun in a few, not known to the world, or if known, persecuted, even as her head Christ, 
Bern. set 1 de adu●●.  quem viderunt & oderunt: His second coming shall be majestical, and the church triumphant, shallbe conspicuous: therefore this argument inverted, is the sounder, videlicet, The state of the body being proportionable to the apparition of the head, ascertayneth to the world his first coming: but the invisibility of the Church militant on earth, is proportionable to Christ his personal appearance in his first advent; ergo it ascertaineth that he is already come. So for the second, scilicet, The accomplishment of his promises. 
2.  The more ● Catholic the church, the more those promises by Christ warranted, by Esay prophesied, 
Es. 60. 11.  by this Pamphleter alleged, are in truth accomplished, and our new Romani●●es dealing with the church, as the old Romans with their Goddess Victoria, clipping her wings▪ and chayning her to Rome do both falsify the Prophet; prediction, and p●nion too straightly the large donahue of Christ. The prophecy was, That the church gate should be open continually, that the riches of the Gentiles, and their kings might be brought in, and the nations standing out should perish. Therefore to restrain this universal subjection to jewry alone, as the Apostles once ignorantly supposed, 
Act. 10. 28  and the jews afterward arrogantly contended; 
Cap. 11. 2  or to Rome, which all her champions have so challenged, were to abridge most presumptuously, those bountiful promises which David prophesied, that Egypt, 
Psal. 87. 4.  Babylon, tire, Aethiope, and Palestina, should be borne in her and to her; and that redemption, 
Apoc. 5. 9  which the Elders confessed with joy, out of every tribe, nation, and kingdom: for the church is not gathered ex una gente, 
Au.▪ ●erm. 〈◊〉. 23  sed ex universis mundi partibus reges paritura saith Austen not of one people, but of all the parts of the world, bringing forth kings, which should be, 
Es. 4●. 23.  as Esay prophesied, Foster Fathers, and Queens to be nursing mothers to the church; preresembled in those three kings or sages, which came from far, to do personal homage unto her head, and king at Bethleem; 
Matth. 2  and long before that, in S. Austin's opinion, 
August. yb●sup.  prefigured in the Queen of Saba, her long journey to Solomon. And albeit in the primitive nonage of the church, this promise of kings allegiance thereunto, was not so fully àccomplished, because in those days, that prophesy of our Saviour, was rather verified, 
Mat. 10. 18.  You shall be brought before kings for my name's sake, 
joh. 16  by them to be persecuted even to death; The best of the kings, for a long time, reaching but to king Agrippa 
●ct. ●6. 28.  his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slender inclination to religion,. 
Po●yd. l●b. 2  And the first●king christened that ever we read of, Lucius the k. of England● which was 180. years after Christ; and Alexander Severus the I. Emperor, 
Lamprid.  qui bené de Christianis sentire coepit, which was 230. years after; yet both before that time, was the promise, by Esay prophesied, accomplished in the gathering of the Gentiles; & in process of time, the number so increased, though still invisibly, that as her love said in the Canticles, 
Cant. 6. 7  There are threescore Queens and fourscore Concubines, and of the daughters without number. As for those homages, or rather base vassalages of Emperors and kings, and that much bragged of donation, which Pipine king of France, gave to Steven the 2. and his successors, in am of the Pope his absolving this rebel from his loyal allegiance to his lawful prince, (falsely entitled Constantine's donation) are nothing within the circuit of Esay his prophecy, alleged by this libeler; but rather which S. john foresaw, 
Apoc. 17. 2.  and revealed, that the kings of the earth should commit fornication with the strumpet of Babylon.  
The two last are easily rejoined, for the Spirit of God, which is Christ his viceroy he●e on earth, 
●. 4.  both for his preserving assistance, and powerful presence, as he is called the Holy ghost, sanctifying the elect in their hearts and actions; and a Doctor informing their minds; 
〈◊〉 14.  and a Pledge assuring their consciences against the day of Redemption; 
〈…〉  so is he principally called the Pa●aclete or Comforter, both assisting them in their troubles, and comforting them in their afflictions: so that, if this were the evident mark, and continual state of Christ's church to be outwardly glorious, what need it either a Protector to defend it, or a Comforter to support it? for the whole need not the Phisi●ion, but the sick. Therefore because the church should still be endangered, 
Luc. 5. 31.  he promised his assistance; and because dismayed, his presence; both effectual, yet always invisible. For so saith Bernard, 
Bernard de ad●e Dom.  There are three advents of Christ, in the first, he was seen on earth, cowersing with men in flesh and infirmity; in the last he shallbe seen in ●eauen, in glory, and m●●estle: the middle advent, which hathbeene since his Ascension, and is now continual, occultus est, & soli Electi in seipsis vident ●um, in spirit and power. Then our position, denying the conspicuous constant visibility of the church truly Cathelike, to be an essential note thereof, is neither negative of Christ his advent, nor impeachment of his promises, nor weakening his assistance, nor abandoning his presence: but the poorer and weaker his flock, the more admirable is the accomplishment of his promises, and the more to be magnified is his protecting power, & his powerful presence. For, 
2. Cor. ●2  my power is perfected in weakness, saith himself to Paul. For Atheism and Machiavelisme, in the church of Rome they bred & from thence have been spread, for all her glorious conspicuity. 
〈◊〉 p●. 278.  Melch. Canus constantly avoucheth, Italy to be the very fountain of Atheists. Machiavelli was a Florentine, and the author of that detestable libel, De t●ibus impostoribus, whether Aretinus or Postellus, either an Italian or a Frenchman, neither of them a visible member of any reformed church. And not to ransack all corners, let a Pope of Rome speak for Rome itself, so glorious, so gorgeous, 
Frank in 〈…〉.  so constant. Pius Quintus often spoke it with grief, Roman adhuc magis gentiliz are quam Christianizare, and it is not 50. years since he died, that Rome was yet more heathenish than Christian● so than we conclude this point of visibility, with that speech of Clement. 
Clem. Ale.  Alexander. Any thing becomes a Christian better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to be pompous: if every Christian, whose body is the temple of the holy Ghost, much more the Church, which is the body of Christ, should not glory in her pomp.    

The Second Article.  
The Learned Protestants are Infidels.  

1 Whosoever buildeth his faith upon his own private, and singular exposition of Scripture, is an Infidel. This is his Mai●r.   

Answer.  
STrumpettes, 
Plut.  they say, have more easy delivery in their travail, then honest women; and Sophistical arguments are sooner framed then true syllogisms: 
Arist. ●len.  the terms of this proposition being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the connexion will not hold, for Faith and Infidelity being ex diametro opposite cannot agree at the same time in the same subject. Is it a truth which he builds? then the builder is no Infidel, is it a falsehood? then that which he builds is not Faith but error. 
Aqu. ad Rom●▪ d● add Heb▪ 1.  All knowledge in Divinity is threefold, as the light is, opinion, compared to the twilight; Faith, to the dawning; science, to the Sun shine; the first is neither certain, nor evident, being still in formidine oppositi, and so resolving upon nothing, falleth either in obliquum ambigui, 
Bernard.  or errorem mendacii, and is the very fountain of Atheism and heresy; at the best, 
Rom. 2. 20.  it is but that which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very morphew & faint colour of knowledge. The third (Scienti●) is both certain and evident, which being within the compass of S. Paul his non 〈◊〉, 
〈…〉  in respect of us, is proper to that other li●e, 
〈◊〉  saith Basil, where we shall know even as we are known; 
〈…〉  because we having here not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Damascen speaketh, 
〈…〉  but compassed about with this vail of flesh, have no other knowledge but 〈…〉 in part and unperfect. 
〈…〉  The middle therefore which is Faith is certain but not evident, being of things not seen Heb. 11. 
〈…〉.  quia valdé remota est a sensibus 〈◊〉 saith S. Augustine. 
〈◊〉.  But there being exfide in fidem Rom. 1. 17. 
〈…〉.  degrees in ●aith, he which reacheth not the highest step, is not to be concluded an Infidel: for, 〈◊〉 in universali, 
〈◊〉.  errans in particulari is no infidelity in the judgement of the schools; else the Apostles deriring to have their faith increased Luc. 17. 
Luc▪ 1●.  might be accounted infidels, and the Apostle his difference between a weakling in faith and an Infidel, 
Rom. 14  were superfluous, Wherefore as in that moral precept of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
●●charm.  to be the strength, 
Tull▪ Acad. qu.  & joints of wisdom, there is not enjoined an Academical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an obstinate restraint of the assent to any thing we read or hear, but a prepensed deliberation, not to be rashly credulous: so in divine knowledge, 
August.  Faith, being by S. Austen defined intellectus cum assensu, they whom Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow of heart to bel●eue, 
Luc▪ 24.  were not to be entitled Infidels. For tardity and suspense of the assent, may arise by some obstacle not removed, but infidelity proceeds from a pertinacy of the mind. Therefore his proposition had been more Theological and Logical, Whosoever builds his opinion or his error is an Infidel. For nothing is to be accounted faith, whose object is not veritas prima; 
Aqui●. 22 qu. 1.  Again, building of a man's faith argues his desire to be confirmed therein, a thing not incident to an infidel. For all infidelity is purae negationis or pravae, 
Schola to●●  either privative or contrary: the first in them to whom the truth was never revealed, as the Pagans and Heathen, 
1. Cor. 15  which have not the knowledge of God; and these can have no desire to confirm their faith which they have not, for ignotinulla cupido: the other, in them to whom the truth is manifested, which, with David, we may call the Adder's Infidelity. 
Ps●l. 58. 4.  Psalm. 58. 4. that will not hear the voice of the charmer, nor believe the Prophet's report. Esay 53. 1. but resist the holy Ghost, 
Esa. 53. 1  and the truth revealed Act. 7. 
Act. 7.  (the Fathers distinguish them, with non audire, and nolle audire) and this being an opposition joined with a contempt of the truth, is right infidelity, and the defence of such an one his opinion, is not to be called a rearing but a rasing, not a building but a demolition of faith. If it be objected that he speaks not of faith in definitely, but limits it personally, His faith, which may be false; I answer, that any man's faith, if it be proportionable to the general faith received, need no other building, then that which is already upon the Prophets and Apostles Ephes. 2. 
Ephes. 2. 20.  if exorbitant from it, than it is no faith, but either an erroneous opinion in the conceit, or heretical in the defence, and so no faith, because fidei non potes● subesse aliquod falsum. if by his faith he mean an outward profession, 
Aqu. 22. ●. 〈◊〉. 3  he gains nought by it, because any man's profession is either true or false, according to his knowledge. And so the Mayor is every way absurd. yet thus he confirms it by two arguments, first, from the nature of faith, secondly, from the danger of private exposition.   

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

Answer  
Ex tuo ore●serue nequam. If this be true in faith generally, than he which builds his faith, that is, ascertaines unto himself the knowledge of truth howsoever, neither builds towers in the air, nor makes by-paths in the way idest, neither conceives fancies easily mutable, nor stablisheth errors dangerously deceivable, much less is an Infidel▪ 
Heb. 11. Aqu. ●n Rome▪ 1.  True it is, that faith is an assent with an assurance, which certitude makes it differ from opinion, doubtfulness, and suspicion, the inseparable pages of him, whom S. james calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
●ac. 1▪ 8.  jac. 1. 8 Yet there. may be in faith both assenting, & assuring, at sometimes and in some points hoesitance and wavering, which demonstrate man's infirmity, not to be called infidelity. For though Christ have prayed that the faith of his chosen may not suffer an eclipse either total or final Luc. 22. 
Luc. 22. 23  yet even the saints of God, have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defects in faith, 
1. The. 3. 10  1. Thess. 3. 10. yea, with faith, especially of assent, there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9 24. 
Mar. 9 ●4  which must be translated incredulity for want of that full persuasion which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. 
Heb. 10. 22.  not ininfidelitie, which, being an obdurate pertinacy he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 19 
Eph. 4. 19  and therefore some of their own writers ventilating the title of Alphonsus, Dubius in fide infidelis est, 
Alph. de Cast ●●b 1. cap. 10 Vid. Can. lib. 12  are bold to say, that this is but juris. fictio, not reiveritas, unless with that doubting there be joined pertinacia. For, subscribing to an heresy affectu alliciente, non errant intellectu, though in the suspicion of the Law it be infidelity, yet in truth and properly it is not so, 
Ibid.  saith Canus. His second argument followeth.   

2 But faith which is builded upon private exposition of Scripture, is subject to error and change, and consequently upon better advice, & consiration may be altted.   

Answer  
His meaning of private exposition, we will examine in the Minor: only here in a word, let us try whether faith builded upon public exposition be unchangeably true, and may not be altered. By public exposition, we mean, as they, the Church, Counsels, Fathers, or in truth, the Pope only. For so Canus will have it, 
Lib. 6. c. 8  because to him alone was given Privilegium infirmitatis not to err in his definitives of faith (in decreto fidei) I demand therefore, 
Luc. 22  beginning with S. Austen, the opinions which he once held, and after retracted, were they built upon private or public exposition? if upon his own private, then, by this fellows Mayor, he was at the same time both a Christian & an infidel: if upon public, than a faith so built also may be changeable. The sentences of Counsels are public expositions, is faith unfallible grounded upon them? alteration must be when expositions are contradictory, and these have been often seen in Counsels, that speech of S. Austen holding true, Plenaria Concilia soepé priora a posterioribus emendantur. 
August. de bap. lib. 2  As for Popes, the observation hath been well made, that since the time of Stephen the VI it hath been the custom of Popes, rising either from envy, or vainglory, the succeeding Bishops acta priorum aut infringerent, aut omninó tollerent, would either narrowly impale, 
Spec. Pont.  or utterly repeal the decrees of their predecessors. And that the sea Apostolic may err in faith, not our men alone, but very many of theirs, cited even by Canus himself, 
lib. 6. cap. 1.  do dispute and conclude. So then my short conclusion is against this proposition, first, that he which builds his faith, is no Infidel, Secondly, that the mutability or error in matters of faith is the event non expositionis privatae, but depranatae, not the singular interpretation of any man, but that which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distorted corruption of the text, 
2. Pet. 3. 16.  whether public or private. His Minor followeth:   

2 But all Protestants build their faith upon their own private exposition of Scripture.   

Answer.  
If by private exposition he mean as Moses speaketh Numbers 16. 28. 
Nom. 16. 28  a man's own fancy without God's direction, we deny this assumption: 
2. Pet. 1.  we say with S. Peter that no prophesy, whether of the old Testament for prediction or of the new, for interpretation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any private explanation, but holy men in the Law forespoke, and in the Gospel expound as they are moved by the spirit. 
1▪ Cor. 12  We say with Paul that the natural man cannot perceive the things of God. 1. Cor. 2. 
1. Cor. 2.  yet that phrase of his withal must be remembered alij datur interpretatio sermonum. 1. Corr. 1●. 
1 Cor. 12.  to some one particular man a thing may be revealed, 
1. Cor. 14  unknown to the rest. 1 Cor. 14. In the exposition of Scripture it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 4. 14  which must carry it Ephes. 4. 14. neither a sense cogged or numbered, that as in dicing (from that game the word is borrowed) the more spots the better cast; 
Amd●. Fric.  so in expounding, the more voices the sounder sense. For not the Spouse only, that is the whole Church, but & Tu quoque saith Bernard, 
Bern. ●er. 49  even one singular party, finding that in himself which David did, in meditationibus meis exardescit ignis, Psal. 39 3. 
Psal. 39 3.  the assistance of God's spirit in his studies, may boldly pronounce of himself particularly, as the church in general Introduxit me Rex in cellam vinariam. 
Cant. 2. 4  Cant. 2. 4. even unto me (as he expounds it) hath he revealed the understanding of his mysteries. 
Lib. ●. c. 8  And therefore both Canus grants that unicuique pierce, to every particular man, the doctrine of faith may be evident, if he have the spirit of God in him; 
Panormit.  and a great Lawyer of theirs thinks that he deserves more credit, though he be unus aliquis, having Scripture his witness, than the huge multitude of the adverse part without that proof. So then, grounding upon that distinction of S. Paul (in a case not far different) 2. Cor. 3. 5. 
2. Cor. 3. 5.  a nobis, & ex nobis, if it be an exposition given by a private man a se, from himself, by the assistance of God's spirit, and the anointing within him 1. joh. 2. 27. 
1. joh. 2. 27  it is sound by that rule of the Apostle, 
1. Cor. 2  The spiritual man discerneth all things 1. Cor. 2. and by the judgement of a learned Cardinal, 
Cai●tan. praesat. ad pentat.  such an one his sense, concording with the text, is to be warranted against the whole current and torrent of the Fathers; 
Con●. Nic.  and the council of Nice put it in practice, in preferring the sole judgement of Paphnutius before so many of a contrary concord: but if it be ex se of his own brain, and invention like the spider's web. 
Esa. 59  Esa. 59 wrought out of her own substance, we deny it, neither rely we on it. And therefore we say that a man's private exposition may be allowed, so it be not his own private, that is, of his own wit and reason, without ground of Scripture. yet he confirms his Minor by a prosyllogisme   

Either they build their faith upon their own private opinion, in expounding the Scripture, or the Church, or the Fathers, or Counsels, but not upon these three, ergó upon their own.   

Answer.  
The argument is unsound being fallacia divisionis; for there is another building, which Christ calleth the Wiseman's founding, 
Math. 7  not upon men, they are but sand, but upon the rock which is Christ & his doctrine; the Beraeans building, expounding scriptures by conference of scriptures, 
Act. 17. 11  which S. Austen calleth the rule of faith, 
August de dact. chri●t.  Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most exact balance to weigh the truth; 
Chrysost. in 2. Cor. Cypr. ad Pomp.  Cyprian originem Euangelicam, fontem Dominicum, the springing fountain that never fails us, whereas the Fathers, and Counsels, like the waters of Tema, 
job. 6. 19  especially in exposition, deceive us at our greatest need: all of them having many errors confessed by themselves, manifest contradictions observed by others, diverse ●arres in great points of faith, as he might demonstrate too plainly, which would play I'm his part in discovering their nakedness. 
Cen. 9  yet we read them, note them, admire them, quoate them, profit by them, praise God for them, refuse them not in any Romish controversy, rest not on them, but, imitate that wisdom of travailers in Plutarch his judgement, 
Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who passing by many goodly cities, view them & take delight in them, yet settle themselves in one principal, where they may have more certain profit, with less danger. For should not a people inquire at their God? 
Es. 8. 19  saith Esay; whose oracle is the Scriptures. which Christ commands to search joh. 5. 
joh. 5.  they being that more certain word of prophesy, 
2. Pet. 1.  to which, we do well if we attend, saith Peter: yea, by their own confession, ultima resolutio fidei, the last repose of our ●aith, 
Can ● 3 c. 8.  must not be either upon the church, that is too general; nor upon the Fathers, that is more rustical than divine, (iustici ●otius quam Theologi videamur) for so do the Saracens upon their masters, 
〈…〉  the jews on their Rabbins, the Gentiles on their Philosophers; much less upon the Pope, that were too Pythagorical, Ipse dixit; 
〈…〉.  & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (according to the Proverb) too Poetlike, who, when in their Tragedies they are come to an exigent, 
〈…〉.  which they cannot extricate, they have a God in an engine, whom they turn down with a device to make up the matter. The last and safest refuge is therefore, which Esay prescribeth, 
Es. 8, 20  ad legem & testimonium. Esay. 8. 20. to the law and to the testimony; for whether shall we go, saith Peter, 
joh. 6, 68  here are the words of eternal life? that so we may say of the Fathers and Counsels, as the Samaritans to that woman john 4. 
joh. 4. 42  Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world. But here is the question, who shall interpret them? S. john will answer, you need not that any man teach you the anointing within you, 
1, Ioh, ●, 27  teacheth you all things. 1. joh. 2. But this is private exposition? nothing less; a swarm Notary, though a private man, yet his hand and testimony alone, passeth for authentical and public: The holy Ghost, the principal Register of the Trinity, 
Exod, 32  the hand of God wherewith the Law was graven; 
Es, 53 Math, 12  the lords arm wherewith the Gospel is made powerful; the finger of God which wrought all miracles warranted; the penne-guide of the Evangelists; the tongue of the Apostles; 
Act. 2 Ioh 14  the suggestor of truth unto the faithful; though he be, as S. Austen calls him, 
August.  internus magister, and speaketh within us, yet being the Spirit of truth, 
Es, 11, 2  and knowledge, and counsel. Es. 11. 2. his sole testimony countervails the authority of all outward and ministerial witnesses. The Church, Counsels, Fathers, are no better than the Apostles; who confess themselves to be but ministers, per quos credimus. 
1● Cor, 3. 5  1. Cor. 3. he is the Doctor c●i credimus. 
Eph. 1. 13  Ephes. 1. 13. and fides in infusa, by confession of schoolmen, which is the operation of the spirit, must prevent fidem acquisitam, 
Rom. 10  which cometh by hearing, and the ministery of men; for Lydias heart must be opened, before she can profit by hearing. 
Act. 16  Act. 16. and he which hath the Key of David, 
Apoc. 3. 7  Apoc. 3. 7. hath this prerogative, before them that have the keys of knowledge. 
Luc. 11. 52  Luc. 11. 52. and therefore the order of the holy Ghost, is by some of them observed, in saying: The people believed God, and his servant Moses. 
Exo. 14. 31.  Exod. 14. 31. not Moses before, but first the Lord●, and then his minister. The principal act of faith, is assent to those things that are credibilia, 
22 quaest. 6. con●lus.  saith Aquin. all which amounting the reach of man's reason natural, it must be wrought by a supernatural cause within, and that is God's spirit alone; not ourselves, that is gentilism, and denied by S. Paul. Eph. 2. not party perpale, 
Eph. 2.  first, ourselves, and then God, that is Pelagianisme, and confuted by S. Austen; 
Aug. 〈◊〉.  not by a miracle seen, or men persuading, those are outward inducementes, 
22. Aqu, rbi sup.  no sufficient inforcementes▪ and yet we say with Paul, that faith cometh by hearing Rom. 10. 
Rom. 10.  that is by Fathers, Counsels, and Church testimony, distinguishing, 
Gorr●m ib.  as Gorram one of their own doth, by them praeparatiué, by God effectiué. & therefore no reason we should build our faith upon them, being but mediate witnesses, not immediate causes. And so we conclude with Aquin as in his own words, Innititur fides nostra revelationi Apostolis & Prophetis facta, 
Aq. 1. q. 1. a●t. 8. ad. 2  Our faith is built upon the doctrine of the Prophets and Apostles. 
Lib. 2. c. 1.  And with Canus (alluding to that speech of Quintilian for grammar) that the Canonical writ, 
Quintilian  is that foundation, on which unless we build our faith, quicquid superstruxeris corrupt, whatsoever we rear will fall. And now his syllogism is concluded, his article might have ended, 
●ull. de Or●●.  but his after wit telling him, that his reasons examined, would prove but scopae dissolutae: the article and the argument not agreeing; that, proclaiming only the Learned Protestants Infidels: this, concluding that all Protestants are so, and the reason of both, because they refuse the Father's expositions; 
〈…〉  he now turns Zenoes' fist into a palm, and leaves his Logic for a figure in Rhetoric, which they call Correctio dicti. 
〈…〉  Campian belike having rubbed him by the elbow, and telling him, that   

Some Protestants allow the Fathers and their expositions; so far forth as they agree with God's word, and no further; but this is nothing but to delude the world.   

Answer  
In deed Thucydides never spoke it more truly, 
lib▪ 2  than we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here-hence have risen both the mortal spite of Rome against us; and also this title of Infidelity, because we make rectum to be judex sui & obliqui; 
〈◊〉.  for using the Scriptures as a fan for the Fathers, to winnow their chaff from their grain; for urging that place of the Prophet Esa 8. 
Es. 8, 20  of all writers both ancient and modern, if they speak not according to this rule, there is no light in them. which is no other thing than the Fathers themselves wish, and require Tertullian rejects any man's arbitrium suum, 
Ter●●llian.  unless it be according to the doctrine taught by Christ and preached by the Apostles; 
Cyprian.  Cyprian regards not quid hic aut ille, 
jeron. in  but what Christ did or spoke; it was not parentum or maiorum authoritas which made S. Jerome to stoop, 
jer. 9  but only Dei docentis imperinm. Not to speak of Nazianz. 
Nazian.  who peremptorily avoweth that our doctrine is Pythagorical dixit dominus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without reason natural, or Father's authority; but Austen cries away with our papers, 
August. in Psal. 57  codex domini pr●cedat in medium. and excellently to this present purpose else where, 
Cont. Cres. lib. 2.  there are books, saith he, quos non licet judicare, sed secundum quos alij judicandi. videlicet, the books Canonical, which we are not to judge, but according to which other Doctors are to be censured; no other thing then the sounder schoolmen do avouch, in admitting only that to be the church doctrine, 
Aq. 22. q. ●  quae procedit ex veritate prima in sacris literis manifestata. No other, briefly, but what the Apostle enforceth, that if we receive the witness of men, 
1. joh. 5. 9  the witness of God is greater. 
R●m. 3.  For, let God be true and every man a liar. Rom. 3. Neither is this a delusion of the world, but a religion to our God, & our reverence to his word; an appeal from men subject to oversights and affection, unto the holy spirit perfect and unpartial; in making the Scriptures the touchstone of their writings; especially having to deal with such Romish impostors, 
Basil.  S. Basill calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrupting all the Fathers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and counterfeiting many of them: dealing in the first, as Procrustes with his guests in his bed, 
Plut. T●es.  either hacking them off, or racking them out, as may fit their fancies; in the other as Caligula with jupiters' idol, 
S●eto●.  took off the God's head, & set his own in place thereof, citing Fathers that were never extant: but as the Poet said, Nil mihi vis, & vis cuncta licere tibi: 
Martial.  our revoking the Fathers to Scriptures touch, is delusion, but when some of their own say, that the Fathers are no Fathers if they swerve from the church doctrine, 
fol. 140.  that is Rome, or the Pope, as Duraeus doth; and others, that both the church and Pope have authority above Fathers, and against scriptures, 
Lib. 2. c▪ 16. & 16.  as Canus discourseth at large (an opinion which is the very maleengine of all sound divinity) this is plain dealing & allowable Marry, Saint Chrysostome is so far from counting it a delusion, 
Chrys. in 2. ad Cor. hom. 1●.  the course we take, that he thinks it a gross absurdity among Christians to be so wary, that in payment of money we will not credit men, but numero & calculo committere, tell it after them, cast the sums, number the pounds, weigh the gold; & yet in the grand points of faith, we will rest upon the bare sentence of Fathers simply, without due trial, especially having so perfect a touch and balance as the word is to try them by. And now from arguments he falls to questions, 4. in number.   

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

Answer.  
If in this question he ask what he knows, it is ironical hypocrisy; if not, it is ignorant folly: our meaning hath been oft expressed, to be that of Saint Austin's, to prefer Saint Paul himself before all, and above all Doctors (his expositors) not concording with the text; 
August. epist. 19  that as we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so peremptory and self loving, to take up that old verse, Nostra haec sunt, veteres migrate coloni, utterly to omit the fathers; 
Canus.  so we admit of them, as Canus himself doth, read them and allege them with reverence, yet with choice & judgement (their soundness making us more learned, their corruptions more wary) lest taking the chaff with the wheat, as the Prophet speaketh, 
Ie●. 23.  that of Lyrinensis prove true, 
Ly●i●ensis.  Absoluuntur magist●i, condemnantur discipuli: whereas if you take the precious from the vile, 
le●. 15. 19  you shallbe according to my word, saith the Lord, jer. 15.   

2 Mean they perhaps, that if the Fathers bring Scriptures to prove any point of Religion now in controversy, to allow that point as true?   

Answer.  
We do, with this proviso of S. Paul, that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Phil. 3.  that they march in a squadron, agree without difference in that point. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Scriptures they allege be canonically warranted, regularly understood, and rightly applied. Who shall judge of this? the proverb is, Lapis aurum probat, 
Adag Eras.  aurum homines, The stone tries gold, and gold tries men: so the spirit of God trieth between the Scriptures Canonical and Apocryphal, & the Scriptures try the Fathers, whether their sense be sound or adulterate.   

3 If so, why reject they then S. Austen & other Fathers, who bring Scripture to prove prayer for the dead? yea and all controversies almost in religion, the Fathers prove by Scriptures when they dispute upon them.   

Answer.  
In promptu ratio est; our answer is ready and brief, first to Augustine and the other fathers in this case, 
〈…〉.  which was Saint Augustine's to Cyprian in the like. We repute not their writings as Canonical, but judge them by the Canon; if they accord, cum laud corum, to their praise we admit them; if they descent, cum pace ●orum, by their leave we refuse them. Which in this point is true: 
Epiphanius  for Epiphanius though mightily opposite in this opinion against Aerius, confesseth that this is not praeceptum patris, but institutio matris, not any precept of Scripture, (where notwithstanding we read of solemn funerals, 
Gen. 49. Heb. 11  and honourable memorial of the dead) but a tradition of the Fathers, 
Tertu●ian.  and Church, which is also Tértullian his speech. Secondly, for the thing itself, sithence it hath often and impregnably been proved, that the prayer for the diseased, neither prevaileth with God, nor availeth the dead; 
Chrys●st.  therefore Chrysostome, howsoever a great patron for this point, concludes that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very stage-play & mockery. But of this point more in the treaty of Purgatory. For the last clause if it be true, we commend it as an excellent precedent and pattern, desiring that they which so much glory of the fathers, would therein imitate them. For this word the Scriptures is that tower of David, wherein are a 1000 shields and tota armatura fortium, all weapons both defensive and expugnatorie for all conflicts of controversy, 
Cant. 4. 4  Cant. 4. 4.   

4 Or perhaps they mean to admit the Fathers when they allege Scripture, but such as every Protestant shall allow of: so it be conformable to their fancies, & fit their new coined Gospel: and in this sense, who seeth not that every paltry companion will make himself not only the true expositor of Christ's word, but also will prefer his exposition before all ancient Fathers, when they dance not after his pipe, and consent not with their heresies.   

Answer.  
These hick scorning terms of new coined Gospel, paltry companion, dancing after his pipe: and those words also of fiery element, fancies, and heresies, being but the issues of a filthy brain, and loathsome stomach, we return into his throat, with the answer of the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈…〉.  a fennel stalk will not make a spear, nor such words sound proofs; only they argue an impatience, with a bad cause, and a worse conscience. The substance of this demand is, if a private man may discern of Scriptures, whether truly or falsely alleged by the Fathers? an answer he receives in the rifling of his Minor: if that content him not, S Paul will tell him that there is discretio spirituum a gift of the holy Ghost, 
1. Cor. 12 〈◊〉. 7.  not tied only to the Church and Churchmen, but imparted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to every man illumined by the spirit, imploring God's direction, and conferring Scriptures: and therefore elsewhere he wisheth everyman abundance in suo sensu. 
Rom. 14.  Rom. 14. Wherein as he giveth liberty for every man to have his own sense, so withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure his conscience that this his meaning is rectified; which certainty is wrought by prayer to God, 
Ber●. ad patres in monte.  diligent conference, serious studies, often meditation, & the like; all which being evident arguments of a spiritual man, his power is warranted, by saint Paul, to discern all things, 
1. Cor. 2.  even profunda Dei. Whereupon Canus infers, 
Lib. 2. ca 8.  that unicuique praestan●● quod in se est, to every man using the means before named, God gives understanding sufficient in all matters of salvation: for the ear trieth words, as the mouth tasteth meat, 
job. 34. ●.  saith job As therefore the palate, if it be well affected, can discern perfitly of the sapours which touch it, if infected, it cannot: so, saith he, the affection of a mind well disposed, 
Canus ubi sup paulô post.  is able to distinguish a truth from an error. So true is that of the Philosopher, Qualis unusquisque erit, tale etiam judicium proferet. 
Aristot.  Notwithstanding herein we verify not that proverb to bring Saul among the prophet's, 
1. Sam. 19  not to make men devoid of God's spirit, though otherwise acutely witted, or excellent●ie learned, discerners of spiritual things; we know that the sharpest Philosophers coming to these mysteries, have fared as the Sodomites at Lot's door; 
Gen. 19 Nazianzen. August  as Nazianzen speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint Augustin, acute obtusi, and as Gerson observeth, disputers in these points, 
Gerson tract de cause's. john. 3.  ut caeci de coloribus: but knowing with all that the Spirit bloweth where it listeth joh. 3. we, with the Apostle, grant this prerogative of true exposition, not to every man belly mely, but to every spiritual man, whom, because it so pleaseth this Libeler, he entitles a paltry companion: but what saith he to his own Melchior Canus? 
Lib. 2. ca 6.  who gives this power simplici mulierculae, to a silly woman, assigning his reason, quia ab unctione docetur, because she is anointed with the Spirit. And here I might and, but that you sh●ll see either the impudency, or the ignorance, as I guess it, of this mate, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Proverb as Saint Paul said of clergy marriage, 
1, Cor, 9  1. Cor. 9 have not I power to lead about a sister a wife? so, say I, have not we Protestant's as good authority to refuse the father's unsound expositions of Scriptures, as well as the greasy shavelings among the Papists, who reject their soundest interpretations, crossing their projects? 
In Mat. 16. Pigh●us. Bernard▪ Durius.  The Rhemists renounce Saint Austen as an unskilful interpreter of super hanc petram, Math. 16 Pigh●us abjures him in the tract of original sin. Aug. Steuc. barks at saint ●erome in Nomb. and Deu. and Bernardinus at both of them with a trivial proverb of dormitat Homerus: and Duraeus the Scot turns off Saint jeroms opinion of Baruch his book with a quid tum postea? thus these transam-eyed hypocrites can spy small motes in us, not feeling their own beams. The sum of this article, and the drift of this runagate is, that fides i●plicita; to drive us to the straits which the Philistines forced Israel unto, 
1. Sam. 13●  the sharpening our instruments, and the fetching our weapons from their forge: that is, to believe as their Church believes, without any trial or examination, and then we should not be Infidels: but that is stopped by S. Peter, who wills every one to be ready in giving an account of that faith he professeth, 
1 Pet 3. 1●.  1. Pet. 3. 10. faith it is not which is not certain, nor answer cannot be made, 
Aq ●. q. ●. 〈◊〉. 8. 〈…〉 3.  but by him which is assured; but both Aquinas and Canus conclude, that the authority of Doctors and Fathers make fidem probabilem, non certam, persuade faith, but assure it not: and thus ends this second Article.    

The third Article.  
All Protestants who are ignorant of the Greek & Latin tongue are Infidels.  

Whosoever relieth his faith etc.   

Answer.  
IT is the property of Sophisters, 
August.  saith S. Augustine, grandi cothurno incedere, to make stately paces, & great shows to uphold an ill cause, vel moram faciendo, if with nothing else, yet with standing upon it: fain would this disputer with his sylly-iesticall method conclude us all to be infidels, but he cannot find a medium to enforce that conclusion; therefore as Ixion lying with a cloud in stead of juno begot a Centaur, 
Plut. Ag. & Cleo.  neither man nor beast: so his malice, breeding with a conceit, in steed of learning, brings forth Syllogisms, neither sound nor acute, his art being not sufficient to shape him a Logician, nor his subtlety sharp enough to make him a Sophister. So that his method is, as one of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once spoke in a like case, 
Sir Thom. Moor.  Take it among you, and this it is.   

Whosoever relieth his faith upon the ministers credit and fidelity is an Infidel, hath no faith at all.  
But all Protestants in England ignorant of the Greek and Hebrew tongues rely their faith upon the minister's credit. Ergo  
All those in England ignorant of the Greek and Hebrew tongues h●ae no faith at all.   

Answer.  
It is very base Logic where the argument may be returned upon the replier, 
〈◊〉.  as the Mayor here may, the Papists being bound to rely their faith upon the mere authority of the Church without denial or trial, which therefore they call fidem implicitam, a faith involved and folded within the Church belief. 
A●stot.  And it is very mean Sophistry where there is mendatium manifestum as in the Minor is evident, and a ridiculous syllogism, where according to the proverb, aliud Leucon, aliud portat illius Asinus. 
Eras. ex Zen●d.  The proposition to be proved being that all Protestants ignorant of the Greek and Latin tongues are infidels, his conclusion inferring this is, that all ignorant of the Greek and Hebrew tongues are infidels, as if the Latin and Hebrew were all one idiom. But be it as it is, the Mayor was cut off by me in the precedent article, the sum whereof is, that where faith is, there cannot be infidelity; The Minor is there also answered by his own assumption, for if we build our faith upon our own exposition, as there he saith, than this is false, that we rely our faith upon the ministers credit, which here he assumeth: and therefore a brief answer might be that of Epimenides in S. Paul, 
Tit. 1. Quint. li. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretics are ever liars; and Mendacem Opor●et esse memorem, that proverb in Quintilian. But let us view his proofs.   

The Mayor is manifest: because 
a Cal. l●b 4 instit. cap 9 Luth. li. de council. pag. 14, etc.  they themselves confess that every man may err and doth err, neither have they any warrant why the Ministers do not err, since they constantly do defend, that whole general Counsels, yea & the universal Catholic church may err, and hath erred.   

Answer  
We deny the argument, the force whereof is, that they which believe men that may err, are Infidels. For, not to dispute with the Schoolmen, whether the Infidelity of Heretics or Pagans is the worse, a known truth resisted, 
H●b. 6.  aggravating the sin against the conscience, more than against him which knows it not: yet Saint Augustine makes this difference between an heretic, and him that believes an heretic. 
Aug 〈◊〉.  The first begets or follows an error pertinaciously, either for primacy or glory: but haeretico credens, is only carried away imaginatione veritatis: so, this mistaking a falsehood for a truth, is Satan's mockery, 
2. Cor. 7.  in his angelical illusion, not the party's infidelity, in crediting a sinister perswaswasion. For learners carried away by their teachers, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying in ambush to seduce them, 
Ephes. 4.  Ephes. 4. in their assent are not Infidels, the Apostle calling this levity, a credulity childish, not infidelity which is ever peevish: and therefore Aquinas saith, that the teachers and masters of the Church, failing in any truth divine, non praeiudicant fidei simplicium, 
〈…〉.  do no way prejudice the faith of the unlearned, quieos rectam fidem habere credunt, who still suppose that they will teach them nothing but truth. And is it any monster of opinion either in Calvin or Luther, to say that either men in several, or counsels in assembly, or church in general may err? did not David in an hasty passion, 
Psal. 116. Rom. 4.  and S. Paul with due premeditation say the same? All men are liars. For counsels, they said not so much as Naz. 
Ephes. 42  who denied his presence at any Council, because he saw, as he said, neither good end, nor happy issue of any of them; nor more than their own men, who affirm that the sentence of any council, is but as alive man's testament, 
Nacl Clug.  ambulatoria, that is, alterable at the pleasure either of Pope, or succeeding council. Yea they & we confess with S. Augustine, 
Ep. 118  that religious Counsels have saluberrimam authoritatem their sovereign authority, yet not absolute integrity; because, as he elsewhere noteth, 
Li●. de ba.  the later have oft times controlled the former; not in circumstances accidental, as Martin the Mar-testament in his Rhemish annotations would shake it oft, 
in Act. 15  but in essential points & capital, even touching the Pope his triple crown, two counsels crossing each other, about the primacy and supremacy of the Romish Bishop; & other for baptizing of heretics, for priests marriage, for worshipping of Images, for distinctions of books Canonical and Apocrypha, for human traditions, all matters of high controversy. And as for the Church erring, the Reader may observe how this Pamphleter, showing himself more busy than intelligent, takes upon him to epitomize those controversies, which he cannot anatomize: for, first, we do not say, that the universal Catholic Church may err, because that part triumphant in heaven, hath no spot in her for manners, nor wrinkle for doctrine, but is every way glorious and perfect. 
Eph. 5. 2. 7  Ephes 5. ma●ry that which is here militant on earth, being but marching on to perfection, Heb. 6. 
Heb 6. 1  & going from strength to strength Psalm. 84, 
Psal. 84. 6  cannot as yet sound out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and triumphant song of victory against all errors, until she come to that day of perfection as Solomon calls it. Prou. 4. 18; 
Pro●. 4. 18  and David calling the Saints generationem qu●rentium Psal. 24. 6. 
〈◊〉. 24 6  and the Apostle vi●tores travailers Heb. 11. 14. 
Heb. 11. 14  whose perfection, at the best, ius bt a journey, ambulatoria per fidem, non per aspectum, walking by faith not by sight 2. Cor. 5. 
2. Cor. 5. 7 2. Tim. 4. 8  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 12: in inquisition not acquisition, tending and attending to that absoluteness, both for knowledge & life, but not attaining it, no not then when they come to Paul his consummavi cursum, 
2. Tim. 4. 8  2. Tim. 4. therefore argue them subject to errors fatales, non lethales, 
Bernar.  such as follow the nature of man continually, not such as separate from God finally; 
Eccles. 1, 13  this sore travail is laid upon men to humble them thereby. Secondly, if a man in this question of erring, should ask this companion (being himself both errans and erro, a wanderer in true religion, and a runagate from his native country) what difference between these two positions, The general Counsels may err, and The Church may err? The learneder Papists say, that when they aver the Church cannot err, they mean that Church which the Schoolmen call Ecclesiam repraesentativam, of which our Saviour speaketh, when he saith, Dic ecclesiae, Math. 18. 
Mat● 1●.  viz. the Bishops and Prelates of the church, representing the whole church in general Counsels; and so these controversies are identical: for we, saying that the Counsels may err, therein with all imply (and that by their own confession) that the Church may err; therefore this Libeler, affecting such brevity, might have spared this last clause: but bold ignonorance is like Solomon his guilt potsherd, 
Pro. 26. 23  Prou. 26. it will bewray itself show it never so glorious. But of this controversy more hereafter in the fifth article; 
Art, ●.  As for our Ministers, neither themselves do affect, nor any of ours defend their immunity from possibility to err, as Pighius doth in the Apology of his Popes; who, as Canus 
Canus  witnesseth, to rid Anastasius from the brand of heresy, for which he was anathematized, revileth Gratian most 
a ●ontume 〈◊〉  spitefully, raileth upon the Canonists most 
b turp●ssime.  filthily; and to salve Honorius his credit that way, calleth into question the authority of both the 6. and 7. 
P●g. ib. 4. 〈…〉. cap 8.  Counsels. Yea, we say of ourselves to our Auditors, as the Apostles to them of Lystra. 
Act. 14. 15  Act. 14, We are even men subject to the like passions that ye be. But what of this? are they infidels therefore which believe us teaching the truth? Why? Peter halted, and erred in the right tract of the Gospel Gal. 2. 
Gal. 2  john would have worshipped an Angel twice. 
Apoc. 19 & 22.  Apoc. 19 & 22. The Apostles & brethren in judaea thought that the word of God was not to be preached to the Gentiles, 
Act 11  Act. 11. (all gross errors) is therefore the assent of the whole church to their doctrine in other points, though herein taineted, infidelity? God forbid. In one word, to truss up this Mayor with a short answer, if this proposition be true, that the relying of a man's faith upon the ministers credit, is infidelity, the whole crew of Lay Papists, is but a rout of Infidels; for, by their own rules, the only and all sufficient faith of the Laity, must be nothing else, 
Molanus de pract. Theolog.  but praescriptum pastorum, that which their shavelings teach and limit them, which faith thus scanteled, this fellow accounts infidelity, and therefore the argument rather concerns them then us, who deny our faith to be liable upon the credit of any mortal man, albeit he avows it in his Minor, and thus would prove it.   

The Minor I prove; for all such Protestants ground their faith upon the Bible translated into English, the which translation, they know not whether it be true or false, whether the Minister tindal, for example, erred or no, either upon ignorance, as 
a Wherein he desireth the LL, of the Council to procure speedily a new translation, because that which now is in use in England is 〈…〉.  Broughton, one of the greatest Linguists among the Precisians affirmeth, in an Epistle dedicated to the LL. of the Council: or upon malice to induce the people to protestancy, and to cause them to leave the Catholic religion, as Gregory Martin in his discovery most pregnantly proveth. These errors, I say, they know not, & consequently cannot discern a true translation from a false, and therefore must needs rely their faith upon the silly Ministers faithless fidelity, which convinceth that they have no faith at all.   

Answer.  
Think you this fellow meaneth what Moses would? that as he upon zeal, to quell joshuaes' envy, wished that all the lords people could prophecy, 
Nomb. 1128.  Nomb. 11▪ So this mate, upon compassion of the Laities ignorance, 
1. Cor. 14  desireth with S. Paul, that all sorts were skilful in the original languages? First that were not convenient, as agreeing neither with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that multi-varietie of God's wisdom, Eph. 3. 10. 
Eph. 3. 10  in disposing his gifts, not the same to all, nor to all alike 1. Cor. 12. 
1. Cor. 12  but to some above others, as this gift of tongues: nor with the church government, for orders being appointed in the church, some to be pastors and teachers, other to hear and learn; the first have received that key of knowledge, to open and shut, 
Luc. 11  Luc. 11. such gifts whereby they are enabled to be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient to instruct, & forcible to con●ute. 2. Tim. 3. 
2, Tim. ●  as the skill in tongues, the help of arts, the dexterity of interpretation, the intelligence of mysteries, the use and variety of books, that so they may be, as Solomon entitles them, Masters of the assemblies Eccles. 1●. 
Eccles. 12  all which, or most of them, God hath denied to the meany, being prone enough of themselves, ignorant as they are, to control the priest, 
Hos▪ 4, 4  Hos. 4. and would much more, if they had this panoply of learning. Nether is it probable, that they, which apply our Saviour his Proverb to the commonalty, 
Hard. art ●5 sect, 6 Math. 7  ne margaritas porcis, making them but swine; and think as basely of the Laity, as the Phariseiss, joh. 7. this rude people is accursed, 
Hosius de 〈◊〉. ve●na.  such great patrons of Scripture-ignoraunce, should either have Elias his zeal for the Lord of Hosts glory, 1. Reg. 19 
1▪ ●eg▪ 19  or Christ's compassion for the people's want of instruction, 
Math▪ 9  Math. 9 or S. Peter's care of the words sincerity, 
1. Pet. 2  ●. Pet. 2: nor that themselves, the best of them being bound, under the pain of anathema, to fetch water from that cistern of the vulgar latin, which they have canonised authentical in their Tridentine conventicle, 
Conc. Tried Se●. 4  would turn the people to the pure fountains of the Greek and Hebrew; nothing less. For to a contrary purpose, as the Spartans' enacted, 
Plut▪ Lycur.  that none should walk by night with lantern, torch, or any light; so have they forbidden the scriptures to be vulgarly translated, lest the light being put into a lantern Psal. 119 or set on a candlestick, 
〈…〉.  Math▪ 5. 
Math. 5 15.  to give light to all that are in the house indefinitely, the people's understanding might prove the discovery of those errors, wherewith before they were by their own ignorance mizeled, or by their blind guide's misleaded: so that their drift is in this their quarrel & mislike of translation, not that the scriptures should keep their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. 
1. Pet. 2. 2,  without mixture or blending; but that they might have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an uncouth, and unperfect voice without understanding, 
1. Cor. 1●. 8  1. Corint. 14. For would they in sooth, the vulgar sort should have knowledge? means they must prescribe, it being not bonum innatum, but seminatum saith Bernar: 
Bernard.  because faith cometh by hearing, Rom. 10. 
Rome 10.  (those immediate knowledges of revelation and prophecy, the one a sudden infusion, the other a successive instinct, being long since antiquated) the means therefore is, saith Aquinas, either a man's own study and industry, Eccles. 1. 13. 
Eccles. 1. 13.  which knowledge he calleth Scientia, or other men's labour in preaching, and that he calls doctrina, 
〈◊〉. Co●. 1●. 6.  1. Cor. 14. 6. to the attaining whereof there are required, saith he elsewhere, 
〈◊〉. 2 Cor. 1●.  both vis mentalis, the vigour of the mind, which is understanding; and corporalis, the aptitude of the body, which are the senses, two in number, of the ear and the eye, which both Philosophers, and divines call sensus disciplinarios, 
Schol in. ●. john. 〈◊〉 &. A●st. metaph ●  because knowledge accrueth unto men either by hearing or reading. In which case God hath excellently provided to his people, 
1. cor. 14. 10  for the ear vivam vocem, 1. Cor. 14. 10▪ the preacher to instruct, for how can they hear without a preacher? 
Ro. 10 14.  Rom. 10. 14. & for the eye viwm sermonem, Heb. 4. 12. 
Heb. 4. 12.  written for our learning, Rom. 15. 4. which all promiscuously are enjoined to read, 
Rom. 15. 4.  both to accomplish his desire, who would that all men should be saved, and come to the knowledge of his truth. 
1. Tim, 2. 4  1. Tim. 2. 4 & for the atchiving our own happiness, which then is greatest, when we are likest to him; which likeness saith Basil without knowledge is not effected, 
Bas despite. sanct cap: 1.  nor knowledge without doctrine, nor doctrine without speech, nor speech without his parts, words, and syllables; so that all are commanded, if it be possibel, to read, if not, to hear: Now than the old rule holding true, Oportet discentem credere, the learner must believe, here ariseth the question, what if his doctrine be unsound? 
Es. 28.  a remedy is prescribed by Esay his direction, 
Act. 17  by the Beraeans practise Act. 17. try it by the word written: but that perchance is untruly translated, either through ignorance or malice, and so the unlearned may be deceived? doth a Papist make this supposition, 
Terent.  & Tute Lepus es? who, presenting to the idiots the Bible in a strange tongue, neither move the ear, nor outward sense, unless it be with rattling in the air, 
1. Cor. 14. 8.  1. Cor. 14. 8. nor affect the understanding, leaving it without fruit, vers. 14 but why should ignorance or malice be more feared in our English editions, or rather prejudice our people's assent thereunto, then either the Greek translation of the 70. interpreters, so divinely magnified especially by S. Augustine and Epiphanius: 
〈…〉  or those of Aquila, Symmachus, Theodotion, so oft cited by S. Jerome, and a relic whereof yet remains in the Romish bibles; and that of Lucian the martyr in the Church of Antioch remembered by Athanasius. 
〈…〉  Or if some of them, which Theodoretus affirmeth, were translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perversely and guilefully, yet the vulgar translation, the author whereof is uncertain, and S. Ieromes both into the Latin and into the 
a 〈…〉  Sclavonian language; as also that of ulphilas into the Gottish tongue, and Chrysostom's into the Armenian, besides that famous work of Origen his exaplus, are as liable to these imputations; the most of these interpreters being tainted with some errors, and therefore, by this Pamphl●tors rule, their translations are subject either to ignorance or malice, as well as ours: or admit we, that they were more exquisite in the tongues than we, yet, not to speak of the British translations, 
〈…〉.  & English also in the time of Beda, what should hinder Tindals', or the Geneva translation into the English, not to deserve as much credit with our Laity, as that Rhemish ridiculous version into the same idiom, with their Catholic idiots? his answer is with a witness, because Broughton avoucheth ignorance, and Gregory Martin findeth malice in our vernaculer translations. 
Eras●us ex Plutar●h.  Accipit & glebam erro according to the proverb, he is near driven that hath no better choice. For want of Kings and Queens, he trumps about with the short-skirts a Precision and a Papist, mali thripes mali ipes, 
Diogenian.  saith Diogenian, a worthy couple, the one grown mad with his self-loving frenzy, the other possessed with a Popish lunacy, both of them runagates from their natural country. For that worthy martyr, and learned man tindal, in this respect, we say, as some of theirs of S. Bernard, non vidi● omnia: and he of himself to his readers, as S. Origen in the like, Medicente quod sentio, 
Orig, in ●●sh.  I speak what I think, vos decernite, do you judge and examine, whether it be right or no: and for all our translations we obtrude them not upon the church, 
〈◊〉 4  as the Trentish council doth that vulgar edition, as scripture authentic as Sybyllaes' leaves, not any time to be examined, not any part to be disavowed (both these arguments of ignorance and malice, for Lex, quae probari se non vult, suspecta est, saith Tertullian. 
Tertullian. ) nor make them as Sixtus V. the Pope his Vatican edition 89. 
Sixtus V. in epist. ad editionem vatican. 89  vinculum pacis, fidei unitatem, charitatis nexum etc. the bond of peace, the unity of faith, the knot of love, the rule of truth, the loadstone in errors, the irrefragable compounder of controversies. Only we, by them do crack the shell▪ that the kernel may lie open to the sight, & taste of any, that have appetite thereunto. Indeed Gregory Martin hath, in his Pharisaical discovery, compassed sea and land, traversed much ground mounted himself upon every molehill, ransacked all corners, to descry our translator's ignorance and malice, and when all is done, it is but the survey of drunken zebull, 
〈◊〉. 9 36  jud. 9 a shadow of mountains for a band of soldiers: like the African tumult about S. Ieromes escape, 
jeron. epist, 89. & Aug.  ●edera for cucurbita jona. 4. so that any Collatour indifferent and learned in the Originals, comparing ours with theirs, will borrow Moses his speech, 
Deu 32. 31. Bellarm. 1. cont●rou. general. pag. 170.  and apply it more truly than Bellarmin doth, Their editions are not like ours, even our enemies being judges. For not to speak of SS. Jerome, Augustine, and Hilary, who complained of many wants and escapes in that translation, called by some of them 
a jeron.  vulgata, by others 
b August. Gregor.  Itala, by Gregory vetus: even among themselves 
a epist. ad Clem. S●pt.  Pagnine for the old, 
b annotat. 1. in Pand.  Budaeus for the new, 
c defence. ●id. 〈◊〉. lib. 4  Andradius, and 
d Th●s. 8. in praef. eg. Bibl.  Arias Montanus for both the testaments, have acknowledged and found therein, not only words, but sententiam etiam, even the right sense▪ & meaning of the holy Ghost to be perverted. yea Sixtus above named, in his preface prefixed before his Bible, entitled ad perpetuam rei memoriam, saith that, before his Vatican edition, which was but anno 1589. this vete of theirs, 
Sixtus V. ubisupr.  their vulgar translation had proved schismatis & haeresis inductio, dubitationum fluctus, involutio quaestionum, discordiarum seges, & pia●um mentium implicatio, the occasion of heresies, the sea of doubts, the Labyrinth of questions, the seed of contentions, and a snare for religious minds. So then this imputation scommaticall of faithless fidelity, fastened upon our translators by this Libeler, may, in their own men's censure, be branded upon themselves, and this whole argument returned upon this articler, hâc formâ 
Whosoever relieth his faith upon a corrupt and uncertain edition, 
This is the Mayor of this Arti●ler  is an Infidel.  
But all Papists are bound to rely their faith upon a corrupt edition. 
Ses●. Trid. binds the●r, and they confess it to be corrupt.  ergô All Papists are Infidels, have no faith at all.   
And this for his third Article.    

The Fourth Article.  
The Protestants know not what they believe.  

The Protestants know not what they believe, nor why they believe.   

Answer.  
THe white of an egg, without salt, is flash, and unsavoury, 
job. 6. 4  saith job, and malice without art, is unarmed bitterness, and a distempered folly: and therefore as those jangling rudesbies, 
1. Tim. 1. 7  titular Doctors in S. Paul's time, knew not what they spoke, nor whereof they affirmed; 
Hierom.  so saith jeron. Heretics cum disputare nesciant, tamen litigare non desinunt, though they cannot reason, yet they will wrangle, and for want of Logic, they will chop Logic. His syllogisms are wasted, now he comes to profound divisions of why, and what, and the Protestants ignorance in both, which he enforceth by a double review.   

That they know not why they believe, 
〈…〉  I have showed before,  
For that the ground of their belief, 
〈…〉  i● not the authority of the Scripture, of Counsels, of Doctors, nor of the Church, but their own fancy.   

Answer.  
Both these reviewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are returned with a remaund semblable, the first, where he hath showed it, 
〈…〉  I have answered, and there let him search it: the second, with Nazian. 
Nazian.  that Tautology is no means of brevity, 
a ●n epist.  which he so affects in pretence, and request. But what divinity is this, to call a Christians belief to a why? vid●licet, to calculate the mysteries of faith by proof of reason, a thing counterchecked by all the Fathers, 
Clem. 〈◊〉.  especially Clement Alex. in general and particularly by Eusebius in the Antemonistes, 
〈…〉  who weighed all the articles of Fa●th by Logical Syllogisms. For some, which have faith, saith S. Augustine, have not copiam defendendi fidem, 
〈…〉  not the skill to apologize their faith, or render reason thereof; and he which hath this skill, doctior est, non fidelior, is the greater clerk, not the ●ounder Christian: & therefore his rule elsewher is, not to discuss the divine mysteries, 
S●r●. 131  but to believe them; non rationem requirere, sed fidem simpliciter exhibere. And the Apostle S. Peter, 
1. Pet 3. 15  when he wills us to be ready to satisfy every man poscenti rationem des●e, that asketh a reason of our hope, meaneth, that neither we should be ashamed of our faith in our public confession, nor to shame it by a depraved conversation. For to give a reason of matters of faith is not possible, they being supernatural, and man's reason in that knowledge but a beast, 
jerem. 1● Aqu. 〈◊〉 locum Petri.  saith jeremy. neither, were it so, is it a faculty general, but sapientum tantum saith Aquinas. And they which desire, by questions; to be resolved in the deep mysteries of faith, do it not as An●elme speaketh, ut per rationem ad fidem acceda●t, that by reasons or resolutions, they might be induced to believe, 
〈◊〉 ●u●d deus homo. 〈◊〉.  sed ut ●orum, qu● credunt, ontemplatione delectentur. For articles of faith, are the objects of admiring contemplation, not of Logical demonstration, saith Basil. 
〈…〉  yet to follow this fellow his absurd method, we can show him a triple why, three reasons of our belief, the cause why, the means why, and the end why: the procatarctical, or first moving cause, the grace and power of the spirit inclining our hearts to believe: 
〈…〉  the demiurgical, 
〈◊〉 10  or instrumental means, the word of God read or preached. the teleioticall or final cause eternal life, which we by faith expect; 
2 Cor. ●  the first, for this purpose called spiritus fidei, 
2. Co●. 4. 13  2. Cor. 4. 13. the second, verbum fidei, 1. Tim. 4. 6. 
1. 〈◊〉 4. 6  the last, finis fidei. 
1. ●et. 1. 9  1. Pet. 1. 9 so then, the Protestants why, is that which the Schoolmen call, sufficiens inducti●um, not only doctrina divina, the holy scripture, sed quod plus est, saith Aquinas, 
〈…〉  interior instinctus dei invitantis, the inward inspiration, & motion of the spirit. Let the case be in that article of our belief, the incarnation of Christ, demand of a Christian why he believes this, his answer will be, because the Scripture records it but reply upon him, why he believes the Scripture? his reason exceeds a why, it is the finger of God opening his heart; else, when S. Peter handled those great mysteries in his sermon, Act. 2. 
Act. 2. 3  why had some of them compunctionem spiritus, vers. ●7. the pricking of the spirit, whereby their hearts were moved to believe? but others of them, spiritum compunctionis Rom. 11. 
Rom. 11  their hearts pricking against the spirit, resisting it partly by doubting vers. 12. 
vers. 12.  partly by scoffing vers. 13. 
13  the same Scripture opened to them all, but the same spirit, not working alike in all. If any ask a why of this belief? S. Paul will cry out, not answer, O altitudo. 
Rom. 11. 33  Rom. 11. non est disputationis, sed stuporis, saith Ambrose, 
Ambros.  it is a matter of amazement, not of argument. 
Aq. 22. ●. 2  And therefore the schoolmen define credere, to be an act of the understanding, assenting to the divine truth, ex imperio voluntat is, a deo motae, per gratiam, at the command of the will, so moved by the grace and spirit of God: a resemblance familiar will make this evident. There are in every man three parts. 
1. The. 5. 23  1. Thes. 5. 23. flesh soul, and spirit, or rather three men in one man, 
1. Cor. 2.  1. Cor. 2. the carnal, natural, & the spiritual man; and each of these hath his several eye. that Crystalline humour for the body, the reason for the soul, and faith for the spirit. Now, then as the eye of the body, though it be the candle of the body Math. 622. 
Math 622. 〈◊〉  yet the apple in the eye, is the eye of that eye, saith Philo; and as the eye of the mind is reason, 
〈◊〉. 2. 14.  Eccles. 2. 14. yet the eye of that eye, is the understanding, saith Aquinas: 
Aquin.  so the eye of the part regenerate, is faith, but the eye of that eye, is the spirit of God, for in his light, do we see light, 
Psal. 36. 9  Psal. 36. 9 therefore as in the bodily sight, shine the Sun never so glorious, be the air never so clear, and the medium never so transparent, yet if the apple in the eye be unsound, the sight will fail, and deceive (for he that looks through a mist, saith Basil, 
〈◊〉  seeth a miss) so be the media of our belief, optimé disposita, the Scripture perspicuous, the church testimony evident, the torrent of Fathers every way concurrent, the decrees of Counsels unalterably constant; yet if the spirit of God, qui & sensum dat, & assensum movet, saith Bernar. 
Barnard.  work not upon the will forcing the assent thereto, all the other are in vain. Wherefore, if we be asked why we believe? our answer is, that we ascribe the cause to God's inspiration, and the means, to the words ministration. As for this Cuckow-like palinody of Counsels, Doctors, and Church, being the fa-burden of every article hitherto, it argueth the barrenness of his conceit, and the badness of his cause, but deserves no other answer than he hath received before. And now we must come to his second profundity, of what we believe.   

And that they know not what they believe is manifest, because they have no rule, whereby to know what is matter of faith, and what is not. Some will limit their belief to their Creed, saying, that nothing ought to be believed which is not in the Apostles Creed: But then I would demand of them whether we ought to believe that the Scripture is the word of God? that Baptism is a Sacrament? that in the Eucharist is the body of Christ by faith? to what article should these be reduced, seeing they are not contained in the Creed? or how shall we know infallibly, how these be matters of faith, since they are not contained in the Creed?   

Answer.  
Were the Law of India and Persiagenerally infortiat, 
A●ex. ab. Alex.  that he which was thrice taken in a lie, might be perpetually silemced, this fourth article had perished in the Libelers lungs, the three former being shamelessly false: but sithence he is of his nature, whom the poet describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath neither grace to speak truth, nor power to hold in his chat; Artoxerxes law will fit him better, 
Plutarch  as he punished a liar with fastening three nails into his tongue, so to choke him with three arguments convincing him of manifest untruth, in saying that it is manifest we have no rule to know what is matter of faith. First, the holy Ghost prescript, haec scriptasunt ut credamus, 
john. 20.  joh. 20. Secondly, our writers indesinent challenge provoking, with the Prophet Esa. 8, 
Es. 8. 20.  ad legem & testimonium. Thirdly, their own continual clamours, 
Vide prae caet. Stapl.  crying out upon us, for making the Scripture alone, the rule of life & belief, & the sole judge in controversies. Therefore let him know, that we know ourselves to be citizens, subject to a prince, by whose law we are directed, which as the great Philosopher in human policy, 
Aristot.  we, with Tertullian, 
Tertull.  call regulam veritatis, the 〈◊〉 of truth; with Cyprian, 
Cyprian.  regulam doctrin●●um, the rule of all learning; with Basil, 
Basil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rule of right; with Aquinas regulam intellectus nostri, 
Tho. Aqui. in Tim.  the rule of our understanding; 
Dionys.  with Carthusian regulam credendorum & agendorum, 
Carthus.  the rule of contemplation and action. For doctrine, we say with Esay, 
Esa. 8. 20  If any speak not according to this rule, it is, because there is no light in them; 
Gal. 6. 11  for manners, with S. Paul, as many as walk after this rule, peace be upon them, and mercy: and so conclude with Cyrill, 
Cyrill.  that our faith is not derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the invention of man; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from the demonstration of Gods writ. It is their dunstical glossary that prescribeth, 
G●oss. disti. 3. ●. veter.  in the discord of the four Doctors, to take Augustins rule in disputationibus; Ieromes in translationibus; Gregory's immoralibus; forgetting S. Ambrose, and therefore Ambrose Spiera (for names sake) prefer his rule in judicijs. 
Spi●ra serm. 37  But we say with S. Augustine, 
Augusti●.  Sacra Scriptura doctrinae nostrae regulam figit, the holy Scripture frames the rule for our faith and profession. This is their torment, that we will not say to their Pope in sooth, which S. Augustine spoke to Faustus the Manichee in a scoff, 
Aug. contr. Faust.  ergo tu es regula veritatis; and so acknowledge his definitive to be the why and what; the form and matter, the rule and frame of our faith and belief. That which followeth of confining our belief to the Creed, and accounting all other things extravagant from faith, not combined within the Apostles Symbol, is this tattler fancy, not our practice. For, first we doubt not, but it is an Apostolical collection, agreeing with, and derived from their doctrine, yet resolve not that it was the Apostles frame. Secondly, we acknowledge it Canonlike, but not Canonical, squared according to that rule the holy Scriptures, but not the rule itself. Thirdly, we use it, being Christ's soldiers, as the Romans their Tessera communis in wars, 
Tacitus  as a short placard, wherein is comprehended the sum of our profession, for that cause called, as S. Austen writeth, Symbolum, 
August. de Symb.  either in respect of the Authors, arguing their unity in faith, every one casting in his several share; or of us, it being the Christians Shibboleth distinguishing Gilead from Ephraim, 
judg. 12. Ruffin. in exposed.  a true trained soldier from a rude novice, or counterfeit intruder, or open pagan. And, give, that we made it either the Limitation of our faith, it is no more than the Fathers have done; 
Ambros, serm. 38  Ambrose calls it S. Peter's key, strong enough to open and shut the gates of heaven. 
August. serm. 18 Leoser. 11  Austen calls it certam regulam fidei, an unfallible rule of faith. And so doth Leo in his sermons de passione. or, if we call it the perfection of all faith, it is no other than the same Augustine hath done, who entitles it the abridgement of both testaments totum continens com pendio brevitatis; 
Aug. se. 131 id● se●. ●15.  and else where comprehensionem fidei nostrae & perfectionem, the simplicity thereof, helping the rudeness; the shortness, assisting the memory; the fullness, perfecting the doctrine of the professors: 
Hieron, ad Pamma.  nor then S. Hierome, who accounts it the absolute breviary Christiani dogmatis; no more than the Schoolmen who call it summam credendorum, containing in it the whole matter of faith, vel explicitè vel implicit, éeither directly, or respectively; for, whatsoever things are credenda, saith Aquinas, 
Aquin. 〈◊〉 q. 1. art. 8.  are referred either ad esse naturae, and so respect the whole story of the creation, and consequently the articles of the three persons, each of them having an hand in that great work, 
Basil. 〈◊〉.  as Basil elegantly observeth: or ad esse gratiae, which the Creed presents unto us in the articles of our redemption: or ad esse gloriae, which we expect by believing the body's resurrection, and the eternity of life. Briefly, our faith resting upon that double covenant of God unto his chosen, 
Apoc. 21. 3  the first, I will be thy God, is dilated in the former and larger part of the Creed, teaching his omnipotency in the creation; his mercy in our redemption by his Son; and the assistance of the holy spirit: the other, and they shall be my people, in the last part, from the Catholic church unto the end. And yet for all these glorious prerogatives of this Apostolical abstract, none of our writers have made it the non ultrá of our faith, or the lists of our belief. But did we so, what follows? an horrible sacrilege ensues, and threefold, that is, There is no article to make us believe the Scripture to be God's word. that is false, for believing in God the Father, we acknowledge both his essence, & his providence; 
Aqui. ●bi supr.  in esse divino, saith Aquine, are included all those properties which we believe to be in God eternally, whereon dependeth vita beatitudinis, and amongst them his truth: infide providentiae, all those things are comprised, which he hath temporally dispensed for man's salvation, which lead him in via beatitudinis, among these is the dispensation of his word, which in our Creed we acknowledge to be his, in professing him to be a God, and therefore true, for God is not as man, that he can lie. Nomb. 23 
Nomb. 23.  but himself hath testified, 1. of the law, that it was the writing of his own finger, 
Exod. 32  Exo. 32. 2. of all the Prophets, as he said to Moses os tuum sed verba mea, their mouth but his words Exod. 4. 
Exod. 4  for no prophecy is of private motion 2. Pet. 1. 3. 
2. Pet 1  of the whole Scripture, that every addition, or substraction is high treason against his majesty, as counterfeiting his Patents Apoc. 22. 18. 
Apo. 22. 18.  and therefore the Fathers expound the first Credo, 
August. ●erm. 181  Deum for the unity of essence; Deo, for the verity of his word: and in Deum, for the assurance of his love. Secondly, the Creed proves not Baptism to be a Sacrament, yea but Augustin is of opinion, that whatsoever concerns omne Sacramentum suscipiendum, 
Idem. ibid.  is therein contained. S. Hierome thinks, 
Hiero●. in Pamma.  that even in that one article of the resurrection of the flesh, omne Sacramentum Christiani dogmatis concluditur● and in truth the Sacraments are, as I may so speak, a real Creed, acting that which the other enacteth, performing in deed, which in the Symbol we profess in word, and are rather seals, than articles of faith. For Baptism, whether by immersion or aspersion, 
Rom. 6.  exemplifieth Christ's death, & confirms that article of remission of sins; and the Eucharist presenteth the effusion of his blood, ratifying that article of his death and passion. Summarily, for Baptism, 
August. serm. 131  S. Augustine concludes, omne Sacramentum Baptismi in hoc constat, ut credamus resurrectionem corporum & remissionem peccatorum nobis a Deo pr●estanda, and so it is reduced to two articles. But whether will we reduce, or how can we prove, by the Creed, the presence of Christ by faith in the Eucharist ● Surely much more easily, than they which defend his bodily carnal presence; for this crosseth both the whole Creed, because corporal presence must needs be visible and palpable Luc. 24. 39, 
Luc. 24. 39  and so the object of the eye, not of faith (for fides est eo●um quae non vides) and, speciallyo, ne principal article of his ascent into heaven, there ●itting at the right hand of his father. Wherefore S. Bernard, 
Dionus. Ca●●hus.  as they write, took another course, for when one of his monks could not be persuaded either by the Creed or the word, that Christ's body should be in the Eucharist really, and carnally, so forbore a long space the communion; at last the good Abbot calls him, and I charge thee, quoth he, upon virtue of thy sworn obedience, ut mea fide vadas & communices. and thus, not the Apostles Creed, but S. Bern. faith must enforce that presence. As for the Sacramental presence by faith, it may be reduced to all those articles which acknowledge Christ in his two forms, 
Phil. 2. 7  as Paul speaketh; for he willeth us so oft as we do celebrate, 
Math 26.  to do it in remembrance of him, videlicet, of him, in the form of a servant, incarnate, judged, crucified, & dead: and of him, in the form of God, in assurance of his coming to judge both quick and dead. Lastly, for the Creed itself, we are no otherwise tied unto it, than the Fathers, who used other as well as this, both the Nicene, which is called Symbolum patrum, & Athanasius Creed more large than that, and S. Basils' in words differing from them all. 
Basil.  We use it as the epitome of our profession, not as the perfect rule of faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which title we appropriate to the written word only, by which all matter of faith are to be tried and squared, as the quadrant stones of Salomon's building 1. Reg 6; 
1. Reg. 6 Euseb Eccl. hist. lib. 7 Hosius.  and conclude with Eusebius, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the leaving of this rule; or abusing it with Hosius, as a Lesbian leaden rule, hath caused so many ruinous and deformed heaps, such heresies and schisms in the church of God. But now doubting to prevail this way, he shows how this rule is cut short by five inches.   

Others deny some articles of their Crede also; for the Protestants deny three articles of our Creed, and the Puritans five.   

Answer.  
This division of Protestants and Puritans, as it argueth the bitterness of his malice; so it maketh good that parable of our Saviour, that God's field will have both tars and wheat Math. 13; 
Math. 13  that position of ours, the church militant hath her rebellious members, as the perfectest body noxious humours; 
Bern●rd. in Ca●t.  that speech of S. Bernard, velis nolis habitabit intra fines tuos jebusoeus, the ●ebusite will dwell in the land, to be thorns in our sides, and pricks in our eyes Nomb. 33. 
Nomb. 33 hieronym.  yet this is our comfort, that we may truly say with S. Jerome, Ostendimus tales discipulos, non fecimus. But this slanderous challenge, of our denying some articles of the Creed, reveals a conscience sea●ed with impudence, and a tongue set on fire with hell, 
〈◊〉  as james speaketh. What true Protestants deny hath hitherto and shall be still maintained against the whole rout of Pseudocatholikes: as for the Puritans, if he mean such as have made either Corah his separation from us, 
Nomb. 16  in contempt of authority: 
Luc. 18  or a Pharisaical secession in maiorem puritatis erenium, 
Bernard.  as Bernard speaketh, in opinion of greater integrity; saying in the spirit of pride, 
Esa 6●. ●  Stand a part, for I am holier than thou, Esa▪ 65. job his builders in desolate places job 15. 
job. 15. ●8  taking themselves to be the oracles of wisdom Prou. 26. 
Prou. 26. 〈◊〉  as if the word of God had come only to them, or should proceed from them alone 1. Cor. 14 such as the Puritano-papist●, 
1. Co. 14. 36  Loyala his scholars, among them, the Jesuits, yesterdays upstartes, who prefer themselves both for divinity and purity, far above all the Romish clergy, regular & secular; for these, I say, as the parents of the blind man joh. 9 
john 9  aetatem habent, let them speak for themselves; I mean not to be their advocate 
Martial.  yet as the Poet said, Improbé facit, qui in alieno libro ingeniosus est, it is a lewd part to miscontrue men's writings, a devilish thing to bely them: but were it so? I doubt not, but that we have as good authority to abridge the Creed of some articles, as any of their sideto enlarge it with more; which to be lawful, not only their schoolmen dispute, and conclude that the Pope, 
Aqu. 22. art. 1. q. 10  de iure, may do it, but, de facto, they have done it, one of their Popes, 
Alphons. de h●res.  having framed a third article of Transubstantiation annexuit Symbolo saith Alphonsus, hath foisted it into the Creed. And now let us see what articles we deny.   

1 The first is the Catholic church, Credo Ecclesiam sanctam Catholicam, I believe the holy Catholic church, the which in very deed they do not believe.   

Answer  
Which of the Protestants believe it not? I am assured that we all profess there is a Catholic church of Christ, not a Platonical utopia, no where extant, but a company of Gods chosen every where scattered; not a Cyclopicall anarchy, which the Poet describes, 
●uripid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but as an absolute monarchy in respect of one head, Christ; so a policy Aristocratical administered by select governors: no pompous synagogue aspectable, in gross, to mortal eyes, because God only knoweth all that are his, 2. Tim. 2. 
2. Tim. 2. 19  for he is not a jew, which is one outward Rom. 2. 
Rom. 2. 〈◊〉.  neither are all Israel, which are of Israel, Rom. 9; 
Rom. 9 6.  not as Noah's family with a Shem and a Cham, or as his Ark with a crow and a dove, (though this be true in visible particular churches, where are some stragglers not yet called, some weaklings not fully confirmed; some hypocrites not easily discerned; some wicked ones not to be avoided) but as Clem. Alex. 
Clem. Ale●.  defines it, au elect company into which are gathered the faithful and just, predestinate by God, before the worlds creation; for this cause called an holy assembly, while militant on earth, holy in affection; when triumphant in heaven, holy in perfection; in both states holy by Christ's imputation. This is the harmony of our profession, and the true sense of this article: 
Aqu. p. 3. q. 2. art. 3  which even Aquine their Angelical doctor consumeth, concluding that infidels are not members of the Catholic church, whereof Christ is the head, in act, but inpossibilitie; no● so neither, except they be predestinate to life, before the world's foundation: and all their Catechistes insinuate so much, 
Vide Canis.  in making the Catholic church, and the communion of saints all one article: But hear his reason of our denial.   

Because Catholic is universal (a profound note) & so the Church of Christ which we are bound to believe, must be universal for all 
a Math. 16  time comprehending all ages, and 
b Psa 60  universal for 
c Psal. ●  place, comprehending all nations: but that Church which the Protestants believe was interrupted, all the age's beetwixt the Apostles and Luther, which was 1400. years, or, in very deed was never seen before Luther's days, therefore that Church they believe cannot be Catholic.   

Answer.  
A fit answer to this, would cause the reader cry out, 
●rasm. ex S●uda.  with that proverb, Date mihi peluim, this tedious iteration rather provoking a vomit, then edging the appetite; it being the full scope of his first article, where he received his answer: therefore, since he requests brevity, here only observe in this phrase (interrupted) either his blasphemous untruth, if he mean of the existence of the Catholic church, which we believe to be perpetual; for the head never wanted his body, nor the Sun his beams, nor the bridegroom his spouse, nor Christ his church; 
I●en. lib. 4  but, as Irenaeus observeth ab initio assistens plasmati suo filius, revelat omnibus patrem; it begun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first foundation, and shall not end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the final dissolution of the world. The church before Christ incarnate, and this since he was glorified, being one & the same consanguinitate doctrinae saith Tertullian: 
Tertull. joh. 12  or else his Caiphas-like verity, speaking the truth against his will, if he mean that the glorious conspicuity, or sincere profession of the Catholic church was of long interrupted; for that is true, in the old testament by the worlds deluge the Egyptian bondage, the Idol groves, and the Babylonish captivity: in the new, at the advent of Christ by the world's blindness, the Phariseiss pride, the jews obstinacy, and the devils malice; after his ascent, by that threefold persecution, which S. Augustine mentioneth, 
Augustin.  violent by tyrants, fraudulent by hypocrites and heretics, & both those together after the elevation of Antichrist. But if interrupted after Christ and his Apostles, than was it begun by him, and continued by them, and that is it which Cyprian said, 
Cyprian.  & we oft repeat, we neither seek, nor reek what was done ante nos before us, but what he commands to be done, which was ante omnia, before all times, and above all men; therefore that church which had the foundation by Christ, the source by the Prophets and Apostles, the frame and joints by the Scriptures, we believe in that article to be continually Catholic, always extant, not always radiant; every where dispersed, elsewhere distressed. pergit nebulo still he goes on.   

Neither is it universal in place being contained within the narrow bounds of England, which is accounted but as a corner of the world. For the Lutherans in Germany, the Hugonots in Fra●nce, and the Guives in Flaunders detest there religion, almost, as much as the Catholics, neither will they join issue with them in divers especial points. And therefore the Protestants church which they believe can no more be Catholic and universal, than England the universal world; or Kent the Kingdom of England, or a pruned bough a wheat tree; or a dead finger, a man; or a rotten tooth, the whole head.   

Answer.  
Medusa's ill favoured countenance turned men into stones, 
Athen. dip.  and such brazen-faced ignorance, would make any man astonished. Who ever said, (except the Roman proctor's, for their Babylon) that a particular congregation was the Catholic church? we have cried it at the cross, and recorded it in our books, that as the golden candlestick was multiplied into many branches Exod. 25, 
Exod. 25  and Aaron's rod burgened into many blossoms Nomb. 17. 
Nomb. 17  so Christ's church was parceled into many particular churches, among which, this of England to the fretting despite of Romish runagates, the famous renown of our Sovereign, and the eternal glory of his name, God hath selected, as among all flowers, the Lily; among all fowls the Dove; of all trees, the Cedar; of all the nations, judea; of all the mountains, this Zion, to be a sanctuary for his chosen, an oracle for his word, an habitation for himself: howsoever this viperous scorner in contempt calls it, a corner of the world; a nook it is in deed, but such an one as Aegina to Athens, 
Plu●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eiesore thereof; so is this to Rome, the hartsoare thereof. Why? Bethleem was the smallest among the thousands of I●dah, Mich. 5. 
Mich. 5. 2  yet the son of righteousness sprung thence and the glorious star directed thither, Math. 2. 
Math. 2  The jews an handful in comparison of the other nations, and yet in jury was God known, his name was great in Israel, Psal. 76. 
Psal. 76. 1  a diamond of true lustre though set in brass, is of more account & value, than a counterfeit byrall, or a Portugal pearl fastened in gold. We fear not the Lion's paw, the Spanish cruelty; much less the scratch of a strumpet, the Libelers of Rome; the brain of a Fox, the schisms of hypocrites we contemn. As for this visible church of ours, we account it as the ark of God's presence, not believe it as an article of our faith; it is the Romish opinion, and it was well placed among the extravagantes, as a position extravagant from all learning, 
Extra de ma●or & obedientis.  reason, and divinity, that a particular Synagogue should be the Catholic church, that a filthy sink should be the holy church, yet such a city is Rome, and such is the divinity of the Popish clergy; and therefore we conclude this article with a Syllogism inverted upon this Libeler, being his own.  
Whosoever believeth a particular church to be the Catholic denieth that article.  
But the Papists avow and believe Rome to be the Church. ergò The Papists deny that article.  
But that I promised, at his request, to answer seriously, I might play with him about his wheat tree, and ask him where he was borne; and how corn grows? I have read in S. Basil, 
〈…〉  that coals ready burnt, 
〈…〉  have grown upon trees, but that corn hath bulkt into a stem, and branched out into arms (none me pudet fateri nescire, quod nesciam) I never heard or read: but let his folly pass, we will follow him to the second article denied, as he saith, by us.   

2 The second article is the Communion of saints, the which they deny many ways: First by not believing that Christ hath instituted seven Sacraments, wherein the Saints of his church communicate.   

Answer.  
The Protestants deny that Christ instituted seven Sacraments, 
This is his argument.  ergó They deny the Communion of saints. The argument is denied, as being arena sine calce, an in●erence without any coherence, there being no semblable relation between five of those Sacraments, and this article of the Creed. Yet the anabaptists reason more properly, who because we detest their Platonical community, as accounting Meum & Tuum to be more consonant to God's law, 
Plat. de leg.  and all Christian policy, do thereby infer, that we deny the Communion of saints. But to this purpose, for the article we believe and confess, that among the saints on earth, though distant in place, or different in condition, or aliens by nation, there is an unity in religion, 
Ephes. 4 Rom. 12  an unanimity in affection, a sympathy in affliction, a mutual charity for relief each of other, 
2. Cor. 9  either comforting the mind if vexed, 
1. Pet. 4  or supplying the wants if distressed, or supporting the weakness if unsettled, or reforming the ignorance if blinded, or praying for deliverance if oppressed; falsifying that Heathenish and uncharitable proverb, 
Athe. dip. 5  Amici qui degunt procul non sunt amici: This is our faith, without breach whereof, notwithstanding, we deny seven sacraments to be Christ's ordinance If he mean of them which deny all the seanen he should say somewhat, but not touch us, who acknowledge two, which ratify this article most, Baptism, an initiation or entrance into this Communion, 
1. Cor. 10  and the lords Supper which by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and special privilege is entitled by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communion. 
Rom. 6  But if the force of this argument lie in the septenary number, as it seemeth, by the Tridenrine anathema, it must, than all the ancient fathers, & some of their own doctors, are as obnoxious to this imputation of denying this article, as we. 
〈◊〉 Tertullian. August. ad 〈◊〉.  The objections by our men, out of justine Tertullian, and Augustine in divers places, are trivial and stale, but especially out of Ambrose, 
Ambros. de sacrament.  who of purpose writing a treatise of the Sacraments, ●eckons but two. 
Is●idor, Gregory.  Isidore and Gregory exceed not three, As for the Sacrament of Matrimony, grounded upon an ignorant translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 5. 
Ephes. 5. Canus lib. 8  Canus citeth the infinite differences, and digladiations of the school doctors there about. & Lombard, 
Lombard.  the first hammerer of this seven fold shield, by a close consequent, denieth it to be a sacrament, because it conferreth not grace, as all Sacraments must do by their divinity. 
Erasmus.  Erasmus constantly affirmeth that in S. Ieromes time, it was accounted no sacrament. 
Durandus.  Durandus minceth it with an univocé and stricté, saying that it is a sacrament after the larger size, not properly. But Alexander Alensis, 
Alex. Alens.  the ancientest school man of credit, concludeth, that Christ instituted but two sacraments, which he proveth both by Christ's side pierced, out of which issued water and blood: 
1. joh. 5  and also by that triple testimony agreeing in one, the spirit, water, and blood; reliqua per ministros Ecclesiae ordinata, the rest were the inventions, or additions of church governors. 
Petrus a Soto.  And Petrus a Soto confesseth that the elements, words, and effects of four sacraments, cannot be proved by the scripture, 
Compend. Theolog.  Compendium Theologiae is forced to say, that the element (which in all sacraments is an external substance and material) is the action and humiliation of the party penitent, and the word adjoined to make it a full Sacrament, is the priests absolution. 
Bernard.  S. Bernard puts in the maundy of Christ for a Sacrament, and so makes eight, others, and above the rest. Dionys. Areopag. 
Dionys. Areopag.  leaves out matrimony, and so finds but six. But will you see two foxes tied by the tails, and their heads turned counter? this hood winked libeler saith, 
Duraeus cont. Whitaker.  we deny seven, but Duraeus the Schottish champion for Campian, finds that Calvin, Beza, and Melancthon agree upon the full number of seven: both alike true, for we deny but five, having the authority, and precedent of 500 years but for two only, and none of ours ever allowed of the whole seven. And therefore I conclude this point, first, that if our denial of just seven, be a blot to that article, we are not the first, the Fathers, after the Scriptures, directing us, and ●ounder schoolmen of their own agreeing with us. Secondly, when he shall bring for those five pseudo-sacramentes, either the institution of Christ, to authorize them, or any commandment to use them, or any promise of remission annexed to them, or any element by God appointed for them, we will with reverence embrace them, but their greatest clerks having failed herein, we may not expect it at the hands of this sneaking atomite. And seem they never so zealous in defence of their sacraments, & saints communion, how basely they esteem of them, one case in their Cannon law will demonstrate, which I singled, as concerning this purpose fitly. It happeneth that one in justing and torneament is cast, & his horse falling upon him, bruiseth him mortally, it is permitted unto him to communicate of the Eucharist, to be anointed with oil, and to do penance, (there are three sacraments) and yet after all this, 
Decretal. tit. de Torneament. §. accedir.  he must be denied Christian burial. First note the absurdity, to prefer burial above the chiefest sacrament: & then the uncharitableness, to forbid his body to sleep among Christians, who died in their sight a Christian, which is a kind of denial of this article, Christian burial bein some respect, a communion of saints.   

And specially the true and real presence of our Saviour Christ in the Eucharist, by which 
a 1. Cor. 10 〈◊〉. 17.  all the faithful members participating of one and the self-same body, are made one body, as all the parts of a man's body are made one living thing, by participating of one soul.   

Answer.  
To discourse of this double controversy de modo essendi & edendi, of the manner of Christ's being, and our eating him in the sacrament, considering, how their schoolmen, leaving the simple truth of God's word, have verified that proverb, Mendacij multiplex est divortium; 
Eras. Adag.  and are at daggers drawing among themselves, would ask more time, than I vouchsafe to spend in answer of so base a pamphlet as this: the soundest and acutest of them, having descanted whether he be there, as quantum, or quantitas; or if so, whether locally, or if so, whether circumscriptively, in the end are driven to say, 
Thom. p. 3. quest. 75  that he is there secundum quendam modum huic sacramento proprium, qui est sacramentalis. Indeed, if Christ's natural blood were as properly ours, as every man's own blood is his own, some show there were of this real and carnal communion of which he speaks, but sithence his blood, 
Can. lib. 12.  saith Canus, is no otherwise ours, but as the light of the sun is, by participation, as of those beams, so of his graces; that as the 〈◊〉, keeping his certain tabernacle in the heavens. 
Psal. 19  Psal. 19 doth nourish and cherish with his heat & brightness these inferior & sublunary bodies, so Christ sitting there, as he must do, till his coming in majesty Act. 3. 21. 
Act. 3. 21  without local motion, or carnal application, communicateth with his saints, in that holy sacrament, the forcible power of his body & blood, which worketh so mightily in faithful hearts, that both it settleth the kingdom of God within them, 
Luc. 17. 21.  Luc. 17. & lifteth them into heavenly places Eph. 2 faith being that Eagles eye, 
Eph. 2. 6 job. 39 33  which, spying the pray a far off, as job speaketh, maketh the saints resort thither, where the carcase is, 
Math. 24. ●8  Math. 24. And for the second, great difference there is, perchance, not observed by many, between our eating of Christ, and our uniting with him. We are united unto him ut viventi, as our living head, & nos vivificanti and making us his lively members. We eat him as our Passeover 2. Cor. 5; 
2. Cor. 5  that as the Israelites, eat the one mortuum & assum, dead and roasted, Exod. 12, 
Exod. 12. 9  so we him crucifixum & passum, dead and slain, and so that speech of Austen is true, 
August.  that we have him here in pabu, lo, as he was in patibulo torn and rend; as himself ordained the sacrament in 〈◊〉 fracto not integro, 
Lue. 22. 19  the bread broken, not the whole loaf, thereby signifying, yea saying, that in doing it we must remember him not as living among us, but as dying for us; ut in cruse, non in caelo, as he was crucified, not as he is glorified, whereby we conclude, first, for his presence that his body is so far forth there quatenus editur, as it is eaten, but his body is eaten as dead and slain, so himself appointed it, This is my body, and stayeth not there, but adds withal, 
Math. 26  which is given for you: and his blood is drunk, not as remaining in his veins, but as shed; so himself speaketh, This is my blood of the new testament shed for many. Now his body bruised & his blood poured out can no otherwise be present in the Eucharist, but by a representation thereof in the bread broken, & in the wine effused, of the one side; and on the communicantes part, by a grateful recordation of the benefits, a reverent valuation of the sacrifice, a faithful application of his merits in his whole passion; and therefore his presence must be sacramental, and our eating spiritual, 
August. de verb. 1 om. serm. 33  for, non quod videtur, sed quod creditur pascit, saith S. Augustin. Secondly for the union. It is true which Christ saith that he which eateth my flesh abideth in me and I in him. 
joh. 6. 1●.  joh. 6. 56. not that this union is first begun in the participation of that holy supper (for none can truly eat the body of Christ, unless he be first united with him, and engrafted into him, nec veré edit corpus Christi, qui non est de corpore Christi, saith S. August) because prima unio, 
August.  saith Aquinas, 
Aqu. 12. quest. 66  the first union between God and man, is begun in Baptism by one spirit, into one body, as the Apostle speaketh 1. Cor 12. 
1. Cor. 12.  & continued by faith, hope, and charity, all these the operation of the spirit. But if we truly eat the body, and drink the blood of Christ, then by the power of the holy Ghost, and faith cooperating, this union is strengthened, the vigour and effects whereof, after a true participation, we shall feel in ourselves more forcible and lively. An union more strong and near, then that which he 〈◊〉 speaks of the body and soul: for the soul may be separated from the body, 
Eccles. 12  but the elect members of Christ can never be disjointed from him; and therefore the whole body of his church is sometimes called, by his own name, 
Act. 11. 26  not as the Antiochians, Christians, but Christ, so Ambrose reads that place Gal. 5. 
Gal. 5. 24  Qui sunt Christi, They which are Christ's in the nominative plural, not in the genitive singular. Briefly, for both I ask, is not Christ as present in Baptism as in the Eucharist, for in them both we communicate with him, bred a new in the one, fed a new in the other, and yet Christ's real presence is not challenged for Baptism? if they say, no, because of the Eucharist it was said, 
Gal. 3  This is my body and blood, not so of Baptism; I answer, as much, if not more was spoken by the Apostle, They which are baptised have put on Christ, put him on we cannot unless he be present, and the putting him on, is even the very same, which he else where calleth Christ's dwelling in us. 
Eph. 3  Eph. 3, namely, that in Baptism we are so transformed, as now not we, but Christ alone doth live within us, Gal. 2. 
Gal. 2  as near an unity as may. 
August. ad infant. & de conseer, distinct. 2.  And in truth S. Augustin is out of doubt, that in Baptism the true member of Christ corporis & sanguinis Domini particeps fit, is partaker of the body and blood of the Lord, and therefore no reason withstands, but that he should be really present in both, or in neither. Again, is it we, or they which deny the communion of Saints in this sacrament? we, keeping Christ's institution, and commandment, participating it to all, which by S. Paul his rule, 
1. Cor. 1●  have first tried and examined themselves, and in both kinds, the bread & the cup: or they, which by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaketh; their private mass as they term it, have turned coenam in scenam, the supper into a spectacle, and this blessed sacrament into an heave offering, feeding the people's eyes with the priests elevation, and sole mastucation? or, if once in a year they vouchsafe them the communion, they defalk on half, denying them the cup, 
Lombard. li. 4. dist 11 Ambros. in 1. Cor 11  which by Lombard's collection, out of S. Ambrose, is to deny the redemption of the soul; for the body, saith he, was broken for the freedom of our bodies, and the blood was shed, for the redeeming of the soul, as it was prefigured in Moses law. Thus they making their lai●ie but Easter saints, suffering them no other time to communicate with them, and then also denying them that communion which assures them to be saints, in bereaving them of the cup, to which that blessing was added, which was not to the bread, videlicet, 
〈…〉  shed for many in remissionem peecatorum for remission of sins, and so making them demi-saintes, are more guilty of annihilating this article of the Communion of Saints than we, which exclude none, and give the whole. But to conclude, if the real and carnal presence of Christ, be the only cause of the Saints union unto him, and their communion among themselves, what then doth S. Augustine mean when he saith, 
August. in. joh. tract. ●9.  that, in receiving of the sacrament, some do eat panem domini, and other some panem dominum? if it be bread, than it is not transubstantiated into his body; if some do eat the bread of the Lord, & other the bread the Lord, what makes the difference? if it be his body really, then is it alike to all; for Christ's body cannot be changed: if to some it be bread, and to others Christ, the difference is in the receiver, not in the sacrament: summarily, in the holy supper, there is sacramentum, & res sacramenti, 
idem 〈◊〉. tract. 26.  the first, the two elements, the second, Christ himself: they are tasted with the mouth, and chewed in the teeth; this must have, as Basil calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the inward man, 
〈…〉  which is faith. The sacrament is received by some to life, by others to perdition; but the thing itself, 
〈…〉  Omni homini ad vitam, nulli ad mortem, saith S. Austen. If therefore Christ be there carnally present, then indefinitely, quicunque eius particeps fuerit, whosoever, good or bad, shall participate, eateth undoubtedly his own salvation, and so becomes one with Christ, a consequent necessary, but most impious.   

Seondly they deny the Communion of the church militant & triumphant, by exclaiming 
a 〈…〉  against invocation of Saints; by which holy exercise, those blessed Saints in heaven, and we in earth communicate, we by prayer glorifying them, and they by 
b Mediation.  meditation obtaining our requests.   

Answer.  
This distinction of saints into militant and triumphant we allow, that there is but one tribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them both we acknowledge 
Eph. 3.  Eph. 3. We on earth sub pellibus, lying in camp under sold & pay, fight as soldiers 2. Tim. 2. 
2. Tim. 2. 3.  the celestial in rest and glory, having coronam repositam, impositam 2. Tim. 4, 
2. Tim. 4. 8.  the crown laid up for them, put upon them, 
Apoc. 1. 5.  reigning as kings, Apo. 1. That communion with them we maintain, which the primitive church allowed, both by imitation of their virtues, in our conversation, 
Epist. Smyr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by celebration of their praises in panegyrical orations, by the example of the Apostle Heb. 11; 
Heb. 11.  in revolution of their annual memories, at solemn feasts authorized by the church. 
Epiphan.  We detest the Cainans, and Eunomians, for contemning the Saints departed, accounting a living dog, better than a dead lion Eccles. 9 
Eccles 9 Aug de 〈◊〉.  with S. Augustine, we honour them, charitate, non servitute, having received prohibition to be servants of men 1. Cor. 7, 
1 Cor. ●.  with love, not fear; in admiration of their lives, not adoration of their images: nec templa sicut dijs, sed memorias ut hominibus dicamus, 
〈…〉  saith Austen, we rear not temples unto them as Gods, but record their memories as of holy men; there being a difference between sepulchra aedificare Math. 23, 
Mat. ●3.  & simal●chracolere, between dignifieng them as Saints by celebration, & Deifieng them as Gods by invocation: this combining of heaven and earth together, by prayer to them, being rather a mutinous rebellion and conspiracy against God, than a mutual communion or society of saints; grounded upon an heathenish superstition, 
〈…〉  the chief authors being Plato and Apuleius, who form mediators Doemonicall, and Heroical, both, those spiritual essences which they call Doemones, and the souls departed, which they called Heroes, (as the popish clergy, Angels and Saints) continued by supposed apparitions of walking ghosts, and miracles wrought at martyrs monuments; and confirmed by some ambiguous irresolutions of a few fathers: for whether they procure us any good, 
〈…〉 2.  even Origen makes it a question, & thinks it not to be chartulae mysterium, a written verity, but an unknown secret; and they which were that way, in such affections, most passionate, slaked their heat in this case, 
Basil.  with a Si, or a Qnasi, as S. Basil: with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. 
Nazians  as I think & am persuaded: not resolved by the schoolmen what their knowledge, or their power is, whether their knowledge be matutina or vespertina; and whether they procure us any, 
Aquinas.  good either impetratiuè by mediation of their prayers, or interpretatiuè by valuation of their merits. No where, even by the confession of Eckius, 
Eckius in Enchirid.  authorized in scripture by any example or precept; not in the old testament, 
Exod. 32. 4.  because the people were to prone to Idolatry, as in the Calf was seen; & the saints were then in Limbo, not glorified: not in the new, lest the Gentiles covert should return and worship men for Gods, as the Lycaonians did Paul and Barnabas Act. 14. 
Act. 14.  not in the writings, or preachings of the Evangelists and Apostles, lest they might be suspected of arrogancy, as purveyors of their own praises, in proclaiming themselves an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a future glory among men, after their decease; 
Durae cant, Wh●ttak.  this saith Eckius, although both Duraeus will needs fetch it from the very cross of Christ, in this manner; 
〈…〉  Our Saviour, in his passion, cried out Eli, Eli, and the people thought he had called for Elias, ergo Invocation of saints was used among the jews. and this pamphletor, as you see, will have it an article of faith, which cannot be, whether we look unto the matter of faith, which is the word, or the object of faith, which is Christ. For nothing may be an article of faith which is not squired by the rule of faith, the scripture: Neither is prayer to be made unto any, but on whom we believe, Rom. 10. 
Rom. 10.  & no Christian dare say that we must believe in saints. It was said of Cesar, 
〈…〉  that in the renewing Pompey his statues which were ruinated, he erected his own: here it is contrary, for this glori●eng of the Saints, is the disparagement of the whole Trinity; of God the father, being the principal object of our prayers by his own precept Psal. 50, 
〈…〉  Call upon me. by Christ's avaunt to Satan, Math. 4, 
〈…〉.  Eisoli, him only thou shalt serve; by his sovereignty of place being our king of old, Psal. 74. 12. 
〈…〉  nec benè cum socijs regna-manent, saith the Poet. Of the Son, being the unus mediator, the alone mediator between God and man 1. Tim. 2. 5. 
1. Tim. 2. 5.  the still surviving priest making intercession for us Heb. 7. 25, 
Heb. 7. 25.  without whom there is no access unto the Father joh. 14. 
joh. 14. 6.  who only, as Ambrose saith, 
Ambros.  hath that double office of a mediator, imperare ut deus, & visitare ut homo, as man compassionating our infirmities, Heb. 2, 
Heb. 2.  as God supplying our wants, as man dying for our sins, as God risen for our justification Rom. 4. 
Rom. 4. vit.  as both God and man, sitting at the right hand, requesting for us, Rom. 8. 34. 
Rom. 8. 34.  Of the Holy Ghost, the life & breath of our prayers, for we know not what to pray as we ought, but the spirit itself maketh request for us within us, Rom. 8. 26. 
Vers. 26.  so that the establishing of prayer to saints were to subject the spirit of God to the devotion of men, for postulare minoris est, saith Aquinas, 
〈…〉  it is the inferior his part to sue. Wherefore the Apostle concludeth, that the searcher of the hearts knoweth the meaning of the spirit, qui postulat prosanctis, vers. 27. 
Vers. 27.  for the Saints not to the Saints. Briefly, whereas every prayer must be made in the name of Christ joh. 16. 
joh. 16.  (the sweetest In nomine we can sing) and every prayer not so made, non solùm non delet peccatum, 
Aug. in 〈…〉.  sed fit ipsa peccatum saith S. Austen, surely the prayer to saints must needs be sin, because we must not pray to them, per jesum Christum for Christ's sake, for that were to make him inferior to them: and that is no marvel in Rome, for in their Canon of the mass, 
Canon. Miss.  the greasy priest, requests God the Father, that he would vouchsafe to hear his son Christ; as if his orison were more prevalent with God, than Christ's intercession.   

3 They deny the Communion of the church militant, & the souls 
b 〈…〉  in Purgatory, bereaving them of that Christian charity, which charitable compassion, and merciful pity requireth, and by mutual affection the members of one body help one another.   

Answer.  
It must needs prove sincere religion, which frames divinity of poetry, and fetcheth Virgil's Aeneids into the Apostles creed, & maketh the Pope's kitchen-stuff (the furnace & fuel of Purgatory) an article of faith: but herein is that speech of Tertullian properly justified, 
Tertull● Apoll.  That Philosophers are the patriarchs of heretics. This fancy of Purgatory being imagined, 
Home: Odiss. Plat. Phaed. Virgil. Enerd. 6.  first in the dream of Homer, Plato, and Virgil, upon a foolish pity (which this melting bowelled traitor) calleth charitable compassion) that those, who died in their sins which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venial & curable, though they were not worthy to fly to heaven immediately, yet not so cruelly to be censured, as to be thrown down into Ta●arus, or Hell: the judge who ballaunced the weight of the paynim sins was in. exorable Radamanthus, but of the Catholic ghosts, the indulgent Pope. Among the Christians, the principal founders thereof, 
Clem. Alex.  either Clem. Alexand. who was so enamoured of Philosophy, that he concluded, the Grecians might be thereby saved: 
Origen.  or his scholar Origen, of whom it is no marvel, he should think the souls departed might be freed from torment, sithence he also held, that even the damned spirits, and Lucifer himself should in the end be saved. The scriptures for this place, 
〈◊〉  by their own confession, none or obscure; the Fathers in this point to themselves contradictory; the greatest patrons among themselves unresolved; first, of the place, whether in the air, or under the earth, or the brim of hell; Secondly, for the scite, whether extensive as a cover over hell, in latitude; or collateral with hell, severed by a partition, in longitude; or circular about hell, in several celles, as the spots of an apple about the quore: Thirdly, for the nature of the place to some it shall not be fire, but tanquam ignis, 
1. Co●. 3.  as it were fire, as out of S. Paul they collect: to other it shall be both fire and water, 
P●al. 66.  as out of the Psalms they infer; to other it shall be a lake and no water, as they cite Zachary to that purpose. 
〈◊〉  Fourthly, for the parties tormented, the most will have them a middle sort between saints and sinners; this fellow, as it seems, accounts them saints, else why brings he them within compass of this article? Therefore we, refusing to build upon sand, leave them to their unletled conjectures, & out of the Scriptures acknowledge no Purgatory but one, 
1. john. 1.  the blood of jesus Christ purging us from all our sins: wherein the garments of the saints are washed white. 
Apoc. 7. 14.  Apoc. 7. no other cleansing but that which Aquinas mentioneth, 
Aq●inas. Pa. 3. q. 27. art. 3.  velper gratiam a culpa, vel per lumen doctrinae a nescíentia; either from the guilt of sins by his grace, or the dross of ignorance by his word. For which he hath appointed a double fire; for doctrine, the fire of the spirit, 1. Cor. 3. 
1. Cor. 3.  to try timber from stubble, pearls from straws: for the other, 
1. Petr. 4. 〈◊〉  that which Peter calleth the fiery trial, videlicet, the afflictions of this life, which are as fire to gold, 
〈…〉.  as the flail to corn, saith Gregory. But two sorts of vessels, of wrath and savour, either for honour or contumely, Rom. 9 
Rom. ● Mat. 25.  sheep or goats for the right or left hand. A double state of saints, 
2. Cor. 5.  which S. Paul resembleth to a gargarment, in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vesture of this flesh in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their investiture with immortality; either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a peregrination from God here, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a presence with him in heaven. For both which there is allotted a several burden, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 
Augustine. 〈…〉  in this life, that which S. Austen calleth onus mutuae charitatis, mutual affection and compassion in supporting each other vers 2. in the next life, onus reddendae rationis, the render of account, which every one must bear himself vers. 5. 
Vers. 5.  But two places of resort, 
Luk. 16.  Abraham's bosom, & the lake of brimstone; 
Apoc. 20.  two ways thereunto, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a straightened path, hardly passable, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broadway, a road-way with travailers innumerable, Math. 7. 
Math. 7.  Two rewards in the end, the crown of righteousness, eternal life. 2. Tim. 4. 
Tim. 4.  the wages of sin, everlasting death, 
Rom. 6. August. 〈◊〉.  Rom. 6. which S. Austen calleth ignem aeternum and regnum aeternum. Cyprian refrigerium justi, supplicium iniusti; the achievement of both in this life, in the other neither remission, nor redemption saith Austen, this being the time of working that of reward, 
Nazian●  saith Nazianz, this of striving, 
Chrysost.  that of crowning saith Chrisostome.   

The 3. Article is Remission of sins, for they acknowledge no such effect in the Sacrament of Baptism, but only account it as external sign of a praereceived grace of favour of God, by his eternal predestination, against the express word of God: which therefore calleth the Sacrament the 
a Tit. 3.  laver of regeneration, for that in it the soul dead by sin, is newly regenerated by grace.   

Answer.  
This fellow purposed from the beginning Asellius his profession, 
A. G●l. Lib. 7.  which P. Africanus said was malitia and nequitia, to be not only a libeler, but a liar; that argues his mind to be malicious, this bewrays his cause to be bad, both make him shame less, and all spring from ignorance, either making report his ground, or partial reading his best intelligence, neglecting our writers, and cleaving only to his own side, whose fashion it is to fasten opinions upon us, neither conceived by us, nor received among us. The consent of our church is, that Baptism is the indument of Christ, Gal. 3. 
Gal. 3. Rom. 6.  an insition into Christ, Rom. 6. as the ark of Noah, in the deluge, to save us. 1. Pet. 3. the laver of regeneration to wash us, Tit. 3. 
〈…〉  working a double effect, privatively remissa culpa in washing us; 
〈…〉  positively data justitia in sanctifying us. 1. Cor. 6. 11. 
1 Cor. ●. 11.  whether we use it as the water of jordan by immersion, Math. 3. 
Math. 3.  or as the holy water in the law by aspersion Nomb. 19 
Numer. ●9.  not regarding the heathenish distinction, between diving & sprinkling in Macro. 
Macrobius 〈…〉 Clem. Alex.  & therefore with Clem. Alexand. we account it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sovereign counterpoison against original venom; 
〈…〉  with Nazianz. the deluge of sin; with Basil, the mother of adoption; with Chrysostome, 
Chrysostom  the purgatory of life. Ezechiel his aqua munda, cleansing us from all our pollutions, 
Ezechiel. 36  Ezech. 36. Notwithstanding, we ascribe not this power either ad clementum, or momentum, not to the element of water, 
Aquine.  as though it had vim ablutivam, as Aquine speaketh, this scouring force; or regenerativam this renewing power, as Lombard terms it; 
Lombard.  but unto the blood of Christ working invisibly by the power of the spirit, Tit. 3. non enim aqua lavat animam, sed ipsa prius lavatur a spiritu, ut lavare possit spiritualiter, 
Hierom.  saith Jerome. Hereupon the Fathers resemble it to the diving pool of Bethesda, 
john 5.  joh. 5. as that being moved by the Angel, had an healing power: so this consecrated by the word and sanctified by the spirit, hath a sovereign effect and operation; and for that purpose, sometimes they call the water, in Baptism, rubram aquam red water, the blood of Christ, having there his invisible working. Why? but the Protestants account it only an external seal of a prereceived grace in God's predestination: he names none, 
Cam. ●at 8.  yet Campian, whose ape he is, 
Duraeus. contra Whit. lib. 8  quoates Calvin, but cities him not; Duraeus cities him, but understands him not; that word only is not the first he he hath coined; the father of lies, as the Fathers observe in Math 4. having taught them all a to add or defalk from a text to serve their turn. 
Cal●. instit. lib. 4.  The first fruit, which master Calvin, among three principal effects, noteth in this sacrament is, that it is Symbolum nostrae purgationis, the very words of the Greek Scholiast. 
Scholar in 1. Pet. 3. Pighius  in 1. Pet. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea of Pighius a gross papist, baptsmus a peccatis ablutionis signum est. & instar signati diplomatis saith Calvin, and as the kings ●etters patents under seal confirmeth our commission: that as a prince, having purposed a favour to his subjects, grants it by his patents of mere indulgence, and ratifies it by his seal for more assurance; so God, having purposed in his eternal counsel to save some, which he cannot do before he have remitted their sins, therefore in Baptism he both confers this grace, & confirms it unto them; for which cause the scriptures and fathers do call it sigillum promissionis & remissionis; confers it, I say, 
Camp. ubi sup.  as Campian confesseth it, veluti per canalem, derivatively, not originally; effectually, not effectively; as by a brook not as from a spring; for this is Christ's blood, quia latus Christi est latex sacramenti saith S. Austen: 
Allen de Sacra. chap. 3.  as Allen the Cardinal speaketh, grace is wrought in Baptism as a man writeth with a pen, powerfully, yet instrumentally▪ confirms it visibly, se●ling that which concealed; so, that which was in his secret counsel, propositum, the purpose of his will by predestination, in Baptism he makes it depositum, the pledge of our salvation, and only to the elect, for in solis electis sacramenta efficiunt quod figurant saith S. Augustine, 
August. de bap. contra Donat. & citat. a Lomb. lib. 4. dist. 4  in the elect only, the sacraments perform really, which they present figuratively: and therefore that is no heresy nor fancy to call it the seal of a praereceived grace. For justification by faith, which oftentimes, in those which are adulti, prevents Baptism, is a praeaccepted grace, and cannot stand without a perfect remission of their sins which are so justified. What fruit then brings Baptism to them? even this saith Lombard, because he who thus justified cometh to Baptism, 
Lomb. ubi sup. F.  is as the branch brought by the dove in to Noah his ark, 
Gen. 8.  Gen. 8. qui ante intus erat judicio Dei sed nunc etiam judicio Ecclesiae, who before was justified, & fully remitted in gods secret judgement, but now by Baptism is made a visible member of the Church, the sacrament being the evidence of God's providence and this was Cornelius his case Act. 10. 
Act. 10.  Also 
a 〈◊〉 lib. 4. contr. Apol. jesuit.  we urge the necessity of Baptism, especially to infants, lest they should seem either naturally innocent, or generally sanctified without it; yet not simply, but with a reservation, first, of God's omnipotency, who being agens liberrimum, as the schoolmen speak, hath not tied his power to the sacraments, saith Lombard; 
Lomb. ubi sup.  secondly, of pre-eminence to Christ's Baptism, wherein, not he, but we were washed, the water's drenching him, but cleansing us: which made S. Augustine to cry out Omisericordia, 
August. de temp. serm. 30.  o the mercy, and withal, the power of God, Nec dum eramus in mundo, et iam abluebamur in Baptismo. Thirdly, with a dispensation of that which the schoolmen call articulum necessitatis, there being no contempt of religion, but either extremity disappointing; or death suddenly preventing, as infants, and the thief crucified Luc. 23. 
Luc. 23.  Fourthly, with a distinction of Baptismus voti, when there 〈…〉 in the parties, but no opportunity for the action, volentes non valentes saith Lombard, as in the case of Valentinian in S. Ambrose: 
Ambros. orat ●uneb. Valentin.  briefly, we so highly extol the dignity, necessity, and efficacy of Baptism, that Duraeus pleaseth himself triumphantly, 
Duraeus de Paradox. contr. Whita●.  in hope that some of our writers are proved, in this opinion, Romanistes, saving, he misliketh our detestation of that magical conceit of opus operatum, videlicet, that the very act of Baptism, without either the parties faith, or the spirits power, should confirm grace of itself. To conclude, whether we or they acknowledge more power and efficacy in this sacrament, let the world judge: we, with the Apostle ascribe the effects of grace, of cleansing, of remission, of sanctification unto this holy Baptism. 1. Cor. 6. 11. 
1. Cor. 6. 11  even as it was instituted by our Saviour, without any slibber-sauced ceremonies; or they, who, as if it were not of itself effectual enough, add exorcisms, and exufflations, and lights, and oil, and spittle, and dirt, with which neither the river jordan, nor the 〈…〉, and Infants were ever consorted or acquainted. And now from ablution, he comes to absolution.   

Moreover, they allow not the Sacrament of penance, wherein all actual 
a joh. 20.  sins, committed after Baptism are canceled.   

Answer.  
The Apostle willing us to offer up our body's sacrifices, 
Rom. 12.  we use penance or repentance, as the priests sacrificing knives, to mortify our earthly members. Colos. 3. 
Colos. 3.  to kill those beastlike passions and affections which rage within us: applying it as an wholesome chastisement, not using it as an holy sacrament, it having neither visible sign, nor divine institution. The Trentish conventicle confesseth, that it was no sacrament in the old testament, whereby we infer that it is no sacrament at all; 
Act. 10. & 26.  for Peter Act. 10, and Paul Act. 26 profess, that they preach no other doctrine of repentance, then that which the Fathers and rophets before had taught. Neither was it, ●ay the Trentistes, a sacrament before Christ's resurrection, but after it was: then first, the repentance which john Baptist preached, 
Math. 3. & 4.  Math. 3. and our Saviour published, Math. 4. (both which places the Rhemistes have translated Do penance) was no sacrament. Secondly, it crosseth an other assertion of their own, when they say that Penance is no sacrament before Baptism; put the case in those which being converted, and having repent upon Peter his sermon Act. 2. 
Act. 2.  were after baptised, which was after Christ was risen and ascended; by the first opinion than it was a sacrament; it was before their Baptism, by their second rule than it was no sacrament. Lastly by this concession of theirs, all the examples, and testimonies, which they enforce for satisfaction our of the old testament, either of Miriam David, or Manasses are frivolous and superfluous. And therefore the gloss of their Canon law concludes, 
Glos. de poenit dist. 5.  it is better to say, that it was rather an universal tradition of the church, than any scripture institution: and one of their great schoolmen is peremptory, 
Bondmen.  that the agnizing of the fault & desert of punishment, together with the recognizing of God's mercy and favour, causeth remission of the sin, as for confession and satisfaction, it is the church imposition. Truth it is, loath they are to give too much to God's grace, therefore, because in Baptism we receive remission of our sins freely, without our work concurring, they have invented for falls after Baptism Pennance, wherein temporary satisfactions shallbe meritorious. As for us, we confess ingenuously, that, by reason both of that original taint, 
Cipria●  which Cyprian calleth virus paternum, Adam's guilt: & our natural corruption, which David calleth virus maternum, our mother's conception. Psal. 51. 
Psal. 51.  and the relics thereof, which S. Paul clepeth the law of the emembers, Rom. 7. 
Rom. 7.  ●eueling in our bodies, & rebelling against the spirit, till it have gotten from peccatum babitans to peccatum regnans, Ro●. 6. as S. 
Rom. 6. 12.  james saith, 
jac. 3.  in many things, we every one offend, even the justest man, seven times a day. Prou. 24. 
Pro. 24. 26  the treacheries of the devil, the lusts of theflesh, the allu rements of the world, working upon that corrupt inclination, 
G●●. 6.  sometimes praeoccupate us, with slips of ignorance, through infirmity; 
Psal. 19  oft-times through malice precipitate us into heinous enormities, even those which the schoolmen call vastantia conscientiam, which without repentance & faith, cannot be remitted. And therefore we detest the anabaptists, who establish a perfection after Baptism, more absolute than adam's was in his integrity. For as Augustine noteth, 
August.  his was posse non peccare, a liberty, if he would, not to sin: but they will have it celestial, non posse peccare, to have no possibility to sin, this is Pharisaical arrogancy: much more the Novatians, who deny to those that relapse after Baptism, any hope of remission from God, or intromission into the church; this is the gulf of despair. And to them we 〈◊〉 the Enthusiastes, who think God will be reconciled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mediation by prayer, or ministery of the word, or assurance of faith, or sorrow by repentance, this is Epicurish security: but in defiance of them all, we preach with S. Augustine, 
August.  repentance to be arra pacis, the earnest of our peace with God; 
Basil  with S. Basil, that it is the physic of the soul; 
Plut. de ●olert. animal.  and as in Physic there are three parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surgery by incision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by purgation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by diet; so herein, first, contrition, which is the phlebotomy, yea the cutting of the very hartstringes. Act. 2. 
Act. 2.  which David calleth the acceptable sacrifice. Ps. 51. 
Psal. 51  second confession, as the vomit casting out before God and men, to our confusion, and their example, the filthiness of our sins: as the Scolopendra turneth her entrails outward to scour them; 
Plutar.  pleading, 
Grego. in job  as Gregory speaketh, nostras causas apud Deum, &. causam Domini adversus nos, acknowledging our sins against ourselves Psal. 32. 
Psal. 32.  with shame of countenance, with remorse of conscience: privately, if we be burdened; publicly, if we be enjoined. Thirdly, fasting and weeping, joel. 2. 
joel. 2.  which is the diet to keep the body under, and tame it by subjection 1. Cor. 9 
1. Cor. 9  not only as a prevention of sin, but as a punishment for sin. Psal. 69. 1●. 
Psal. 69. 10.  which repentance, or penance, notwithstanding, we do not say with the Pseudocatholikes to be a second plank to save us, a new means of our remission, elevating thereby, or annihilating the vigour and force of Baptism, the effect whereof, I said before, we tied not 
a Sect. 1. huius arti,  ad momentum to the very instant of the celebration, as if any sin after ensuing might abolishit; for, that were too much to weaken the efficacy of so mighty a sacrament, and to repeal too suddenly the force of so strong a covenant, and to deject most basely the authority of so great a seal, especially the holy Ghost having called it, an aeternal mercy, an unmovable league, Esa. 54. 
Esa. 54  and as a continual current for all times: saluos fecit, for the time past, he hath saved us by the l●uer, 'tis 3. 
Tit. 3.  saluos facit, it doth save us for the present state, 1. Pet. 3. 
1. Pet. 3.  and for the time to come, he that believeth and is baptised saluabitur shall be saved. Mar. 16. 
Mar. 16.    

And that which passeth all in absurdity, is to deny that our sins are perfectly forgiven, but only not imputed, and as it were veiled or covered with the passion of Christ, all the botches and biles, the filth and abomination of sin still remaining, and as it were exhaling a most pestiferous sent in the sight of God.   

Answer.  
David seems mad, 
〈…〉  but to whom? saith Austen, regi Achis, id est, stultis & ignorantibus, to king Achis, that is, to fools & rudesbies: so to Pharisaical Catholics destroying grace, to rear up merits, the divinity both of the greatest Prophet, and the chiefest Apostle will seem absurdity. To the point, Blessed he cannot be, which is not fully remitted, but David pronounceth him blessed, to whom sin is not imputed Psal. 32. 
Psal. 32. 1.  Christ's righteousness imputed is the perfect remission of sins, saith Ambrose in Rom. 8. 
Ambr in Rom. 8. Oecum. in Rom. 3.  for our justification is nothing else, but our sins remission saith Oecumenius: because whom he hath called, them he hath justified, scilicet, remissionepeccatorun, as the Gloss expounds that place, 
Gloss. in Rom. 8. Gorram. Rom. 4. 11. Pighius sae●●.  to which agreeth Gorram. in Rom. 4. and Pighius often in his controversy de fide & justificatione. But where Christ's righteousness is imputed, there is true justification, which cannot be perfect, without full remission saith Paul. Roman. 3. 
Rom. 3. 24. 25.  Wherefore in saying, that we deny a perfect remission, is to deceive the reader, and to abuseus: and to account this doctrine, that the not imputing of sins, is a perfect forgiveness, as an absurdity, is the disgrace of the scriptures, not of us, which are so taught by the Scriptures. Sins are debts Math. 18. 
Math. 18.  the creditor being satisfied, the bond is canceled, the debt remitted. God is reconciled to us by his son, the price of whose blood hath satisfied him I. Pet. 1. 
1. Pet. 1.  the virtue thereof hath washed us, Apocal. 1. 
Apoc. 1. 5.  the hand-writing is fastened to the cross, Colos. 2. 
Coloss. 2. 14  the sin forgiven unto us: yet still we remain debtor, otherwise we need not daily pray, forgive us our debts Mat. 6. 
Mat. 6. 12.  therefore they are remitted, because not exacted extremely, not because they are taken away radically, for David did not pronounce him blessed saith S. Augustine, 
August. in Psal. 31.  in quo non inventa etc. in whom sin was not found at all, but to whom God impuleth not sin. Who hath had what he could require, death for the transgression of the precept Gen. 3. 
Gen. 3.  our Saviour hath suffered it. Phil. ●. 
Phil. 2.  a curse for the breach of the law, he hath borne it, Gal. 3. 
Gal. 3.  the hugeness of our sins cannot provoke him, the price hath sufficed him; the loathsomeness cannot offend him, his blood hath purged them. No doubt the corruption thereof exhaleth, as he speaketh, of themselves, a noisome savour and stench, which David confesseth, Psal. 38, 
Psal. 38. 5.  yet the son of righteousness hath dispersed the fog, that it cannot ascend to his father, and the sweet smelling savour of his sacrifice, 
Ephes. 5. 2.  Ephes. 5. hath taken away the sent thereof, that it cannot annoy him. and this is that which David calleth the covering of our sins. Psal. 32. 
Psal. 32. ●.  upon which both S. Augustine divinely descanteth, 
August. ibid.  If he have covered them, noluit advertere, he would not mark, them; if he would not note them, noluit animaduertere, he would not straightly examine them; if not sift them narrowly, noluir punire, he would not punish them; noluit agnoscere, maluit ignoscere, he would not acknowledge them, he had rather forgive them: and one of their own, Flaminius in his paraphrase upon the Psalms dedicated to Cardinal Farnesius, 
Flam. in Psal. 32.  excellently saith. Blessed are they whose unrighteousness is forgiven; it is worth the notíng saith he, how the Prophet pronounceth them blessed, not which are free from sin, & clean without all spot, for there is none such living, but them to whom God's mercy forgiveth sins, and them it forgiveth who confess and believe that the blood of Christ is the perfect expiation for their sins and offences. Who is it then which can lay any thing to the charge of Gods chosen, & accuse them, 
Rom. 8.  saith Paul? if none can convince them, they are perfectly justified, if so, then fully remitted, so it is, saith the Apostle, it is God that justifieth. How? one of their own doctors shall expound it, 
Gor●an.  in forbearing the punishment, because he hath said nolo mortem peccatoris, 
Ezech. 18  a sinner he is, but I will not that he shall die. And that which the schoolmen say, that, formale peccati is abolished, 
Aqui. p. 3.  but the materiale remaineth, is nothing else, but that which we say, the guilt is removed, because God is pacified in his beloved, yet the relics of sin still remain and dwell within us, even being regenerate, Rom. 7. 
Rom. 7. 17.  for if we say we have no sin, we deceive ourselves, but if we confess them, he is faithful and just to forgive them, I. joh. 1. 
● john. 1.  Now in their opinion, how are sins forgiven? 
Conc. Trid.  by charity infused, which expelleth sin, as the light doth darkness. This is the bounty of God's largesse, no remission of the trespass; for, though a creditor give his debtor a stock to set him up, this new donation cuts not off the former arrearages, which when he pleaseth he may exact: so that by this doctrine, not the almighty reconciled, but man qualified; not Christ patient, but a quality inherent; not god by grace pardoning, but an instilled virtue expelling sin, is the cause of remission; which S. Hilary manifestly crosseth, in saying, that the forgiveness of sins is not probitatis meritum, any desert of quality within us, 
Hilar. in Psal. 66.  but it consisteth in miserendo, & miserando, in the free indulgence of God's affection, compassionating our condition; and exuberans bonitas, the overflowing of his grace abounding to the act of remission; which in justine Martyr his gloss in Psal. 32. 
justi. in dialog. ●ryph.  is the not imputing of sin, Blessed, saith the Prophet, is ●hee to whom the Lord imputeth not sin, that is, saith justine, to whom, repenting, God doth forgive his sin. Which not imputing, how meanly soever they esteem thereof, yet Origen makes the highest step of forgiveness: the first being dimissio peccati, God not observing our sin, but passing by it, as not regarding it; the second tectio, 
Orig. lib. ● ad Rom.  the covering thereof by his grace; the third and highest, non imputatio, the not imputing them. So that the perfect remission of sins by David his gradation, and Origen his gloss, is only the not imputing of sin. By which assertion neither these Fathers, nor we, do any way attenuate the burden of sin, as being thus easily remitted, nor bolster it out, as presuming of this indulgent favour: and therefore his flaunt of vanity, which followeth, might well have been spared, especially since he laboureth to be an Epitomist.   

For let them shift themselves as they list, and scarf their sores according to their fancies; yet no veil nor mantle can cover the deformity of sin from the piercing eyes of Gods perfect understanding, from which nothing can be concealed.   

Answer.  
— Bullatis ut mihi nugis Pagina turgescit? 
●ersius  saith the poet: these are the trappings of Balaams' beast, a vain rhetorical flourish, the displayed streamer of a dastard spirit, either distrusting his cause, for which he hath entered the field; or the weakness of his arguments, wherewith he should maintain it. His conscience knoweth it, because our writings declare, & our preachings declaim, 
Abac. 1. ●3.  that with Abacuch we confess, that as God's eyes are pure, 
Psal. 7. 9  not enduring to see evil, or to behold iniquity; so they are piercing, searching the very heart and reins: 
Horat.  that he detesteth a sinner- cane peius & angue, worse than a serpent, for unto the dragons he said, Praise the Lord ye serpents, Psal. 148, 
Psal. 148.  but unto the sinner he saith, Why dost thou preach my law, 
Psal. 50  and takest my covenant in thy mouth? that the filthy leprosy of our sins, make him loathe us, and us also loath to look up to him, facies peccatorum, as David calls it, Psal. 38, 
Psal. 38. 3.  being so Medusalike horribly deformed, that, in beholding thereof, it both strikes a terror into our conscience, and a shame over our countenance, confessing with Daniel, 
Dan. 9 7  that in respect thereof, there belongeth to us nothing but confusion of face. We scarify them, we scarf them not, we wish men to discuss them, not to excuse them, with Bernard, 
Bernard.  we will them to lay open their sins, 
Luc. 16.  as Lazarus his sores, to move the more compassion. We say, with jeremy, it is the lords mercies that we are not all consumed, 
Lam. 3. 32.  Lam. 3. For if he should mark extremely what were done amiss, none could stand, Psal. 130. 
Psal. 130. 3.  so far we are from justifying ourselves, that we say with the Prophet Esa. 64. 
Esa. 64.  that all our righteousness is as a menstruous cloth; 
August.  with S. Augustine, Vae justitiae nostrae, si remmota justitia iudicetur. They are the men who have made scarves, and veils, and rebaters for sins, in saying that concupiscence, (which the Apostle plainly termeth sin, 
Rom. 7. 7  Rom. 7. which being the devils concubine, is the dam of all actual sins jac. 1.) 
jac. 1. 15  either to be no sin, but only foams, the allumettes, or sulphurated fuel, by which sin is easily kindled; or to be sin abusively, as Christ is called sin, 2. Cor. 5. 
2 Cor. 5. 21.  or metonymically, either because it accrueth of sin, or provoketh us to sin. Secondly, in denying the works of infidels, and unregenerate persons, to be sins, crossing the Apostle, concluding every action without faith to be sin, Rom. 14. 
Rom. 14. 23 August. in joh.  and S. Austen who saith, Quicquid in te est sine Christo Satan est. Thirdly in coining a distinction of venial and mortal sins, contradicted by S. Paul, who awardeth death for sin, as the proper reward, Rom. 6. 
Rom. 6. 23 Nazian.  and by Nazian-who elegantly saith, that every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the life of death, and the death of the soul: Fourthly, in applying such facile lenatives, & remedies for sins, as the sprinkling of holy water; the largesse of a rich Almoner; the indulgence of a bribed Pope; at the most, the lash of a whip in penance, or the flash of the fire in purgatory, these are the scarves, and plasters invented by them for sins; of which more hereafter in the second part concerning manners. 
2. part. 2. art  And now from the sins of man, we must follow him to the son of God.   

4 The Puritans in effect deny that Christ is the son of God; for they peremptorily affirm, 
joh. 8. 42.  that Christ is God himself and not God of God. So that he received not his divinity from his father. The which position flatly taketh away the nature of a son, 
joh. 16. 13.  for the nature of a son is to receive his substance of his father, and it implieth contradiction: that the son receiveth his person of his father, and not his substance and essence, for the substance of God is essential to every person in Trinity.   

Answer.  
It is well observed by Aelianus, that prejudice neither heareth nor seeth any thing acurately, 
Aelian. li. 1, cap. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereupon it cometh to pass, that it oft times judgeth amiss: this objection he hath received by tradition from their own, not reading our writers: yet had he read Bellarmine & not trusted too much to Campians credit, this section might have been cut off: 
〈…〉  For Bellarmine thinks that master Calvin (whom this pamphleter woundeth through the Puritans sides) is wrongfully challenged in this point, by Genebrard: and that when the worst is made of it, it will prove but a brandishing of words, 
lib. co. c. 19  no controversy of substance, saith the jesuit elsewhere. So far then from being an heresy, 
jeron. in Gal.  which, Jerome saith, is in sensu, non in verbis, in the meaning not in the words: that it is not to be accounted a fault, 
Hilar. de Trin. lib. ●.  for sensus, non sermo fit crimen, in Hilary his judgement, the sense, not the speech makes a crime. And yet even the words, to a sound and charitable divine, are no way faulty, videlicet, that Christ is Deus de Deo, 
contr. Gentilem.  Deus ex sese, God of God, God of himself, which seemeth, say they, to implay a contradiction, for him to be God of himself, which is God of God. (not to discourse of this point in this short abstract of answer) Basil reconciles them, 
●asil. contr. Eun. lib. 4.  he is God of God, as he is the Son, he is God of himself, as he is an Essence. For the Son, saith he, was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as he is a substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but so far forth as he is a son, that is, as S. Austen speaketh, secundum relatiwm, relatively as the one is the father, the other the son. because Essentia non est illud quod generat, 
dist. 4. lib. 1.  saith I ombard, it is not the Essence which begetteth. Neither must we believe, quoth his Epitomist Spinaeus, 
Spin. ibid.  quòd Pater genuit divinam esentiam, that the Father begat the divine essence: 
Bern. lib. 5. de consid.  which is also S: Bernard his opinion, Quòd alter ex altero, & alter ad alterum est, & veracissimè dicitur, this relation, that one is of the other, personarum designatio est, non unitatis divisio, is the designment of the persons, not the distracting of the unity; and this is Calvin his drift against Gentilis, in saying that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself: because that blasphemer his opinion was, that the Father was Essentiator filii, and the son Essentiatus: that the deity of Christ was but a portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a cantle cut out of God's essence, by a dependence, and leave, not originally: so that his meaning is, 
ubi supra.  as Bellarmine confesseth, that Christ as God, borrowed not his essence from the Father, but communicated from all eternity of the same essence with him, there being as Cyril speaketh, 
Cyrill.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same identity of substance in all the three persons; else were not Christ God equal with his Father: and so should commit a robbery in making himself so, Phi. 2. 
Phil. 2. ●.  for whatsoever incipit esse ex aliquo, or per aliquod, is not idem illi, the same with it, by which & of which it hath his being, 
Ansel. Monol. c. 18 August. in psal. 68  saith Anselmus. Therefore Austen concludeth, that he is called the son respectively to his father, but Deus ad seipsum, correspondent to that of Cyrill, 
Cyri. in joh.  that the Father and Son respecting the substance, are unum principium, for that he, which was in the beginning with God, was God, joh. 1. 1. 
joh. 1. 1  so that, those speeches of the Fathers, of Ignatius, 
Ignat.  that the essence of the Son is genita, begotten: of Denis, 
Dionys. Areop. Hilar.  that in the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fountain of the Deity: of Hilary, that the Son hath nothing nisi natum, but to be borne; of Augustine, 
August.  that the Father hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his essence of himself, the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his essence from another: these (I say) are to be understood hypostatically, in regard of the persons, not essentially, which is Calvin's opinion & no error, 
Bella●mi ubi super.  from which Bellarmine rids him by this distinction. In which position if there be either arianism, as Genebrard will have it; or Puritanism, as this mate scorns it; 
Durae.  or Mahumetisme, as Duraeus will infer it; or Manicheisme, to which Canisius refers it, 
Canis.  than even Genebrard himself is that way guilty, who oft so distinguisheth; then was Pope Innocentius a Puritan, who definitively concludeth, for Lombard against joachimus the Abbot, with authority and consent of the Council of Lateran, 
Extr, de S. Tri●●t. c. damnamus  we believe and confess that there is una quaedam res, one certain thing incomprehensible and ineffable, which truly is the Father, Son; and holy Ghost, and every of these three persons is illa res, that thing, viz. the substance, essence, and nature divine: and illa res, that thing is neither generans, nec genita, neque procedens, neither engendereth, nor is begotten, nor doth proceed: but it is the Father which begetteth, the Son is begotten, & the holy Ghost proceedeth, that so distinctio sit in personis, unitas in natura, there may be a distinction of the persons, but an unity in essence: them is Bellarmine a Puritan, 
Simler. epist. ad Pol●●o●.  for he alleging Simlerus his confession, non negamus filium habere essentiam à Deo patre, sed essentiam genitam negamus, we deny not the son to have his essence of the Father, but we deny that the essence is begotten (the very opinion for which the Puritans are challenged) seeth no reason, 
Bellar. ubi supra.  cur haec sententia catholica dicenda non sit, why this position should not be catholic and orthodoxal. Then is Epiphanius a Catharist, who calleth Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect of himself, God of himself. 
Epiph. haeres. 69.  and Origen also, who calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life of himself: which is all one, 
Orig. in job.  for idem est Deo esse & vivere, say the schoolmen, it is all one in God, to be & to live. Briefly, the mystery is intricate, in quo humanum laborat ingenium, 
Aug de Tri.  saith S. Augustine, entangling the wit, & exceeding the speech of any man: this objection no controversy, but a slander, long since unaunswearably rebutted by us into their teeth, saving that, with the poet, their malice so either delighteth or deceiveth them, that they had rather continue a cavil vainly, & contumeliously, 
Horat ep. li. 1.  quam sapere & ring●— And now from heaven, like Lncifer, he glides to hell.   

5 Finally, they deny the d●scention of Christ into hell, and desperately defend, that he suffered the pains of hell upon the cross, whereby they blaspheme most horribly that sacred humanity: as if Christ had despaired of his salvation, 
〈◊〉 66 24.  as if God had hated him, and he had hated God; 
Ma●. 9 48.  as if he had been afflicted and tormented with anguish of mind for his offences, 
Mat. 25. 41.  for which he was deprived of the sight of God, and eternally to be deprived: all which horrible punishments are included in the pains of hell, and whosoever ascribeth them to Christ, blasphemeth more horribly than Arrius, who denied him to be God: for less absurdity were it to deny him to be God, then to make God, the enemy of God.   

Answer.  
What Puritan deny or affirm, the Church of England, whom this libel principally attainteth, meaneth not to defend, which, to cut off all factions in opinions about religion, hath jointly concluded the whole sum of her profession within the compass of forty articles, the third whereof is this, As Christ died for us, & was buried, 
Art. 3. 156●.  so, withal, it is to be believed that he went down into hell: which it enjoineth us to believe, not so much because it is an article in the Apostles Symbol, so called, (for it is notorious that this article was not admitted into the Creed 300 years after Christ, neither by the East nor West churches: 
Aqui. 22. q. 1. are 9  omitted also in the Nicene Creed; nor any where extant, as Aquinas confesseth, in Symbolo patrum, in the articles which the ancient fathers do recount) but as being grounded upon manifest scripture Psal. 16. and Act. 2. 
Psal 16. Act. 2.  The exposition thereof not only in modern times, but even presently after the admitting thereof, divers and different; every part of the proposition, having a diverse acceptation in the scriptures. For the proposition being this, Christ descended into hell; the subject, Christ, is sometimes put for his person; sometimes for the efficacy of his death: his person somewhere for his Divine, elsewhere for his human nature; his humanity in some places, for his body only; in other for his soul alone; and sometimes, for both his person and his office. The copula, descended, signifieth either a local motion, from a higher to a lower place: or some more special pre●ence, and effectual power, showed more in one place then another; as God, saying in Genesis, that he will go down: 
Gen. 18.  and the holy Ghost descending in the Baptism of Christ, 
Math. 3.  Math. 3. The predicate, Inferos Hell, either the grave; or the place of the damned; or the miserablest state, which may befall a man, either by imminent perils pursuing him, which was David's Hell Psal. 18. 
Psal. 18. 5.  or anxiety of mind tormenting him, which was Annaes' He●l 1. Sam. 2. 6. 
1● Sam. 2. 6.  or both joined together which was jonas Hell, in his body distressed, being devoured of a whale, in the deep sea: in his mind feeling Gods high displeasure upon him, 
jon. ● 2.  for his disobedience, jon. 2. From which variety of sense, there issue five several interpretations of this article, none of them exorbitant from the scriptures track, or erring from the analogy of faith.  

1 That Christ his body was laid in the grave.  
2 His soul, separate from the body, went to the place where were the souls departed.  
3 His Deity exhibited itself, as it were present, in the lowest pit, to the terror of the devils, and further despair of the reprobate.  
4 That the efficacy and power of his death, did even thither stretch itself.  
5 That Christ suffered those extreme anguishes and torments, which, for our sakes, by his father appointed he was to endure.   
There is also a sixth, which passeth most rife among th● Fathers, who, taking Inferi for Abraham's bosom, 
August. & Hieron. et●.  expound it, that Christ went thither ad liber andum liberandos to convey the Fathers, deceased before his resurrection, into the place where now they are: but not returning, as the gross Papists express him, like another Hercules & Thoseus, with a flag and a cross. Saint Austen confesseth he could not satisfy himself with any exposition thereof, 
August. ad Euod.  especially of that place of Saint Peter, 
1. pet. 3.  which seems most to confirm it. Cyprian, or Ruffinus approve the first, that he lay in his grave. The schoolmen mightily trouble their heads, 1. into what place of hell he went? Thomas includes all the parts of hell, as they have divided it: that as an haruenger he scoured Limbus patrum, 
Aquinas. p. 3. q. 52.  and rid all from thence: as a conqueror he presented himself in Tartarus, for the terror of the damned; as a visitor he surveyed Purgatory, promising them remission; 2. How he descended, and was there? Caietan stands to it, that he was there secundum effectum, 
Ca●●t. in 3.  powerfully, not personally. Durande, that his soul was in Paradise secundum essentiam, 
Vide Mi●and.  substantially, but in Hell ad effectum. Their Apollo Aquinas, that he was in Limbo patrum in the first manner, in the other parts of hell, only, in power and effect. 3. Whether he endured the pains of hell, or were in loco paenae sine paena, 
Bonavent.  as Bonaventure will? or in pain & torment, 
Caietan.  as Caietan collecteth out of Psal. 16? 4. What fruit and profit his descension wrought, whether he conferred any essential blessedness on the saints, which makes against Augustine: or increase thereof only by hope of evasion from Purgatory in time. 5. Whether the souls in Abraham's bosom only, or other besides them were manumitted; 
Ni●et. in Naz. Isa●,  and among the rest, yea (one legend will have it) before the rest, Plato his soul had the pre-eminence, having the grace first to receive the faith. These curious quaerees, and fabulous eliminations of hell's secrets, which S. john properly calleth the deepness of Satan, 
Apoc. 2.  have made men of zeal and judgement to recourse to the scriptures, if there they may find a more full, certain & Theological sense of that article. Now than if the Puritans (as this scorner terms them) among these Hydraheaded expositions, one suppullulating after another, admit of the last, viz. his extreme agony, and fear in the garden, and on the cross, induced thereunto, respectively, considering, 1. the baseness of that nature, wherein he was vilified, despicatissimi vernaculi, imó vermiculi, 
Bernard  saith S. Bernard. 2. The cause he undertook, our sins: 3. The punishment for them, an accursed death. Besides the phrases in scripture, expressing those anguished of mind: in the ingress of this abissus, his soul heavy even unto the death, Mat. 26, 
Math. 26.  with that strong cry and tears to be delivered, 
Heb. 5.  Hebr. 5: in the progress therein, those grumi sanguinis, clots of blood breaking from him Luc. 22: 
Luk. 22.  in recessu intimo, when he was deepest in, that dreadful clamour, expressing a most horrible passion, My God, my God, why hast thou forsaken me? Math. 27: 
Math. 27  withal, his triumphs over the powers of hell, 
Colos. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admit which you please, either the first, referring it to his cross, 
Origen.  as Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the tree, where he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, traduce them openly, videlicet, those spoils which by conquest he had recovered from the strong man, Math. 12. 
Math. 12.  or the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in himself, which must be referred to body and soul both together, which could not be in hell locally, his body never descending thither, therefore to be referred to his suffering, which for that cause Bernard calleth actio passiva, 
Bernard.  & passio activa; if upon these inducements, having, as they think, more pregnant proof in scripture, than any the rest, they stick to this (put case the exposition be not the most proper) yet are they not to be accused of denying the article, for misse-interpretation is no denial: perhaps, to express more lively, and impress in our thoughts more deeply, that direful conflict, 
Math. 27  which for us wretches it pleased him to endure, they have used words somewhat hyperbolical, as despairing and forsaken: yet if first we consider our Saviour in his mere human nature, the deity, as it were, sequestering itself for a time, to lay him more open to this dreadful combat; secondly, that both some of the Fathers, and also their own writers, have used almost the very same words of extremity, 
Hieronym.  S. Jerome, that he did trepidanter renuere, with trembling refuse, 
Damase. libro. ●.  Damascene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he was truly and unfeignedly affrighted, 
Athanas.  citing Athanasius for his authority; Rabanus, 
Rabanus. per Thom.  that his human nature was derelicta; forborn, forsaken; and therefore cried out, as we do in extreme dangers and agonies, qui deseri nos putamus, thinking and saying with David, 
Psal. 31. 24.  we are cast out of the sight of God's eyes; and Canus, that being derelictus à deo, 
Canus. lib. 1●.  omnique penitùs solatio destitutus, forsaken of God, & left void of all comfort from him, he could not but sorrow; surely then this accusation of denying this article, & of blasphemous arianism, allightes upon these fathers, & themselves, as upon the Puritans. But whomsoever this imputation toucheth, it no way concerneth, as at first said, our English professors, who establish that article, enjoining it to be accepted as an article of faith, the exposition whereof, as it is generally received in England, that right reverend Father the B. 
B. Bilson.  of Winchester hath set down. And so at last we have found an end of this long article, consisting of so ma●y branches. Whereof we may say with the Greek Philosopher, 
plutarch.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it hath had many lies, & as many contumelies.    

The Fifth Article.  
The Protestants have no mean to determine controversies, and abolish heresies.  

As the Protestants neither know what they believe, nor why they believe: so have they no means in their church to settle them in unity of belief, no● to determine controversies, nor to abolish heresies, as hath the Catholic church:   

Answer.  
THis is like the Sophister, who having spent all his arguments before his hour, cries out, repetamus omnia breviter, & rotundè, let us go over them again briefly and roundly: he wanted matter to fill up his odd number of fi●ue, therefore he botcheth it up with the second, third, and fourth articles, bringing us back to his why, & what, making us worse than emperikes and quackesaluers: 
Arist. Met.  for they know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that such a salve is good for such a wound, but not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason thereof: as for us, we know neither why, nor what we believe. The great Philosopher thought that orators, which would demonstrate their conjectures; 
Idem ad Theod.  & Geometricians which would persuade their principles, were very foolish; because neither things probable could be ratified by demonstrations, nor things necessary are to be induced by persuasion. The grounds of our faith are supernatural and divine, the cause spiritual and inward, and therefore not to be examined, nor answered by why and what, that is human reason; yet we say as before, 
Art. 4. Sect. 1.  that the what, the matter of our faith, is the holy scripture, written, that we might believe, 
Ioh● 20.  saith john; which without doubting, 
August. epn st. 112. Rom. 10.  we must believe saith Austen. The why, that is, the means why we believe ex auditu, Rom. 10, by the word preached, 
Bernar. in Cant.  that is oleum effusum in S. Bernard. The cause why, ex motu, the inward operation of the spirit, that is oleum infusum. For magisteria are adiutoria, 
August. in 1. john. 1.  saith Augustine, the ministery of the word is a coadjutor with the spirit, but cathedram in coelo habet, qui corda docet, he that informeth the heart, is the doctor of the chair, not of Moses in the Synagogues & schools of jerusalem, Math. 23: 
Math. 23.  but in heaven is his chair, from whence he teacheth by his spirit. Again, he revoketh us to Church and Counsels, four times repeated within four leaves, to which, because we will not stand with out due examination or just contradiction, therefore he infers, that we have no means to settle faith, to determine controversies, to abolish heresies: all which have been answered in the former articles, wherein we appropriate these especial means unto the spirit of God, and the holy scriptures; for the first, 
Isido●. Pelus ●p. 30. lib. ●  the scripture, saith Isidore, worketh in us faith, not obliquely, hooverly, & ambiguously, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firmly amassed and compact, deeply settled, qui ne branle point, as the French speak, not mutable, not nutable: for that which only engendereth faith, is the principal means to settle faith, which are only these two, the word and the spirit, because all faith, by the confession of the schoolmen, is either acquisita, 
Aquin. in Rom. 10.  which is the effect of the word read or preached; or infusa, which is the operation of the spirit, without which the word is not effectual; for nunquam Pauli sensum íngredieris, nisi Pauli spiritum imbiberis, a man shall never understand Paul his meaning, 
ad Patres in montem  unless he have been touched with Paul his spirit, saith Bernard: for which cause, both the Gospel is called the ground and establishment of faith. 
Colos. 1. 23.  Colos. 1. and the Apostles and Prophets, the foundation of our belief Ephes. 2. 
Ephes. 2. 20.  which was not spoken personally, 
Aqui. ibid.  but as Aquinas well interprets it, of their doctrine & writings, this being no derogation to Christ his privilege, who is the principal fundament, because, as the Apostle speaketh of himself, 
1. Cor. ●.  they having sensum Christi, do preach nothing else but Christ, and him crucified, 1. Cor. 1. 
1. Cor. 1.  so that whereas other writers are to be read cum judicandi libertate, 
Aug. contr. ●aust. li. 11.  with liberty to censure them, as we please, with choice whether we will believe them or no; the scriptures must be read cum credendi necessitate, 
Canusli. ●.  and therefore Canus confesseth, that ultima resolutio fidei, the last resolution of faith, must be upon the spirit his inward operation. 
Aqui. 1. q. 1. art. 8.  And Aquinas, that fides non debet inniti, our faith must not be settled upon any other writings or decrees, than the authors of the Canonical books have set down. 
Can. li. 12.  Whereupon the Bishop before named makes this conclusion, proper to our purpose. Nulla igitur alia etc. no other principles of divinity, no other doctrine of any divines except of Christ, the Prophets, and Apostles, fidem ecclesiae fundat, doth ground or settle the faith of the church Secondly, for the determining of controversies, we appeal to the Prince's Deputy, the Vicar general of Christ; not the Pope, whom in this case they deify, we defy him, 
Tertul. de praeser.  but Vicarium Domini, as Tertull. calls him, the holy ghost; and to his sentence, viz. the scriptures, wherein there is that vicaria vis Spiritus Sancti, 
id 'em de V●g. vel.  that power delegate of the Spirit: and thus put the case with S. Augustine. 
Aug. de nupt. & concup  Ista controversia judicem requir it? doth this Controversy require an umpire? judicet Christus, let Christ be he: which hath those three perfections required in a judge, (confessed, though ironically, yet truly, by the Herodians, 
Math. 22.  Math. 22.) giving a true sentence, wherein we are assured, there is no error; absolute, admitting no appeal, upright; 
August. ubi supra.  without bias of partiality: judicet cum illo & Apostolus, and with him join the arbitrement of the Apostle, because Christ himself speaketh in the Apostle. Excellent is that place of Optatus, 
Optat. Mileu. cont. Parmen.  are their Controversies, in points of Christianity? judges must be procured to reconcile them, not Christians, they will be partial on each side; not Pagans, they are not capable of these mysteries; not jews, they are sworn enemies against the truth: from earth we appeal to heaven; sed quid pulsamus ad Caelum, but why stand we knocking there; cum habeamus hic in evangelio, since here we have him in the Gospel? where if we knock, the door shall be opened, by him, whom Theophyl. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theo●● l. in john. 10. Basil. ep. 80.  the porter of the Scriptures. And so, for that point, we conclude with S. Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the holy scripture determine between us, for there we have controversiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devoyement & dissolution of all controversies, said the noble Emperor Constantine, 
Theod. lib. 1. c. 7.  in the Council of Nice. For in God's matters, who more fit to judge then God himself? Idoneus enim sibi testis est, 
Hila. lib. ●. de l'rin●●  qui nisi per se cognitus non est. The same we say of the third, for abolishing heresies, the scriptures being as proper and sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound an heresy, 
1 Tim. 3. 1●  as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to found a verity. For which cause both the spirit and the word are compared to fire. The spirit, 1. Cor. 3. 
1. Cor. 3. 13  discerning between straw and silver, 
jer. ●3. 2●.  stubble and gold: The word, jer. 23. disgregans heterogenea, severing the precious from the vile, the metal from dross: being both index & vindex, the discrier of heresies, & the destroyer of them; the book of God, by the power of the spirit, being as David's sling and stones, 
1 Sam. ●7.  able to prostrate Goliath, and repel the Philistines, & therefore, though Counsels assembled for confounding heresies, yet the special artillery wherewith they battered those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Cor. 10.  lofty imaginations of rebellious heretics, were fetched from the tower of David, Cant. 4, 
Cant. 4. 4.  this armoury of God. For, if the high priest discern not of the leprosy, or crime secundum legem, 
Deut. 17.  according to the law, though his authority were great, yet his sentence was frustrate; it being not free in matters of religion for men to determine, or condemn what they will, but juxta leges, so far forth as the law prescribes them, saith a Papist on that place: 
Hieroni. ab O●e.  otherwise it might prove a tyranny over the conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Co●. 1. ●9.  to be Lords over the faith of men, to enforce them without scripture. So then, we conclude this point with that precept of the wise man. 
〈◊〉. 12. 12  His amplius fili mine requiras, seek no farther, nor other means then these, the spirit and the scriptures, for the true Catholic church admits of no other, howsoever that Church, thus nicknamed, the whore of Babylon, enamoured with strange lovers, doth boast herself of traditions, and counsels, and fathers.   

For our Saviour Christ by his divine providence did foresee, that heresies were to arise in his church, as his Apostle S. Paul 
a 1. Cor. 11.  doth warn us: the which as plagues were to infect his flock, and therefore he not only forewarned us of them, but also gave us means how to prevent and extinguish them. He willed us to hear his Church, if we would not be accounted as ethnics 
b Math. ●8. 17.  and Publicans. He ordained Pastors and 
c Eph. 4. 11.  Doctors, lest we should be carried away with every blast of vain doctrine. He promised unto the church, the 
d joh. 14 17  assistance of the holy Ghost, in such sort, as 
e luc. 10. 16.  they which would not hear her, would not hear him.   

Answer.  
Vmbratilis lucta, 
Era. Chil. ●.  as the proverb is, all this we yield, acknowledging, that ●ruth must be planted: that heresy must be extinguished: that the teachers and pastors must be authorized: that Counsels may be assembled; that the Church must be obeyed: yet with provisoes, that the truth be no other than the Gospel we have received. 
Gal. 1. ●.  Nothing counted heresy, which is religion sincerely professed, Act. 24. 
Act. 24. 14.  that those Pastors, have the urim & the Thummim. Deut. 33, 
Deut. 33. 8.  science and conscience, feeding their flock diligently and wholesomely, 2. Tim. 4. 
2. Tim. 4  that counsels be lawful assemblies, Act. 19, 
Act. 19  congregated by command of Princes, not hurried by the Pope; not a rabble of illiterate Friars; not a banded rout of prejudicial priests; not a factious bench of partial umpieres; not overswaying the scriptures by authority and number, but overawed by the scriptures; 
Hila●. lib. 1. de 〈◊〉.  admitting that sense quem ex dictis retulerint, non attulerint, which they can work out of them naturally, not infer upon them perversely. Lastly, that the Church have roometh universally extended, not confined to Rome straightly pynioned. But that place out of Math. 18. dic Ecclesiae, 
Math. 18. Dist. 19 cap. 〈◊〉.  is here a guest, though boldly invited, yet not lawfully arrayed; that precept commanding a reference, and obedience to church governors, in quarrels personal, not questions Theological, for reconcilement of mutual offences, not determining spiritual controversies. Wherein if either party be found, author maliciously implacable, or unreverently obstinate, he is to be cast out as an Ethnic and Publican, unfit for the company of Christians whose character is charity joh. 13. 
joh. 13. 35.  whose duty is obedience Heb. 13. 
Heb. 13. 17.    

The Catholics therefore believing certainly that the Church cannot err, that the general Counsels cannot deliver false Doctrine; that the Pastors and ancient Fathers, with joint consent cannot teach untruethes, when heresies spring up, presently with the voice of the church 
a Act. 15 In the first Nicen counsel was condemned A●●●us: in the Council of Constantinople Macidonius: in the Council of Ephesus Nestorius: in the Council of Chaledon Euty●hes. Vide Aug. li. 2. retract. cap. 10.  pluck them up even by the roots; and so ever hath practised, and after this manner hath overthrown all encounters, false opinions, and errors, which the devil by his ministers ever planted, or established in the world, and so they have been freed from all brawls and quarrels in matters of religion.   

Answer.  
Those verily are the means, 
Vide praeci. pu● Staplet. doctr principi.  wherein all the pseudocatholickes concur for decision of controversies, all which have before been satisfied, therefore the present answer is easy, and not necessary: easy, for those means are men's, merely human: the practice of the church, the custom of men; the definition of counsels, the judgement of men; the sentence of the fathers, the censure of men; partial in affection, prejudicial in opinion, changeable by repeal of a second sentence; challengeable by appeal to an high judge, lawfully to be reversed by a sounder, though a less number: whereas the arbitrement of the scripture, which is ours, is the infallible rule of truth, and verdict of the holy Ghost; none more direct, more constant, more absolute. easy again, it having been often showed, that both the fathers, of Which they so vainly brag, Saepe loquuntur, non quod sentiunt, sed quod necesse est, 
Hierony. ad 〈◊〉. ca 4  saith Saint Jerome. That the Church so called by them and the councils, which represent that church, have very often been deceived. Some confirming the blasphemy of Arrius, 
Luseb lib. 7  no les than ten in number; others establishing rebaptisation of heretics, 
Pamelius in Cypr.  in the concurrence of three councils, saith Pamelius; with the consent of huge assemblies, saith Eusebius; 
Euseb. ubi supra.  and among the rest, the council he here nameth in the margin, the first Nicen: some prohibiting second marriage, as that in Neocaesaria; others disavowing return to war; others rearing up Idolatry, and giving Angels and the souls of men bodies, as the second Nicen; and in this theme might be infinite, but I shut it up with that speech of Saint Augustine, Sed haec humana judicia deputentur, 
Aug. 〈◊〉. 167.  & circwenire, etc. account no otherwise of these, then of men's judgements, either circumventing by false glosses, or circumvented by corruptions; for which cause Pelagius the Pope dealt wisely, 
Dist. 21. ca Quamuis.  who would not stand to councils for the prerogative of his place, but fetched it from the Gospel. Not necessary: this difference about authority of councils, and sovereignty of the church, being but a muster, no skirmish; no disputation, but a show: for when Bellarmine hath run himself out of breath, by putting out all his reasons in the behalf of Councils; and Stapleton engaged his whole credit with putting in his 15. Cautions, about the judge of controversies; all their Items are at last closed up within the Pope his Ephod, or his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his papal sovereignty, or his sentence peremptory; 
Sext ●. Ab. arbitris. gloss.  for he is lex animata in terris, the living law upon the earth, containing all laws with in the compass of his breast; 
ca de constit. licet.  his authority by his flatteres proclaimed to be greater than the Angels (Counsels are shadows) in four things, 
Antoninus par. 3 sum.  the jurisdiction, the administration of the sacraments, in knowledge, and in reward: by whom not only the Books and writings of all authors, 
Ca si Rom. dist. 19  are to be approved or disavowed; but even general councils have their efficacy and confirmation: 
dict. 17. C. Synodum. dict. 〈◊〉. ca Dec●etales 11. q. 3. c. Quatuor.  and the interpretation of the said councils subject to his determination: because the judgement of Counsels, and persons, being merely human, 
dict. 19 c. Sic. omnes  may four ways be corrupted, by fear, by favour, by malice, by largesse. Only his sentence is to be admitted as from Peter his own mouth. 
Dist. 19 c. Sic omnes. Hostie c. Quando. de trans.  God himself and he, the Pope, having but one consistory, without whose countenance and authority, the scriptures are but as Aesop's fables, in the opinion of Hermannus & Hosius; the Counsels but conventicles 
Dist. 20.  their decrees like living men's wills, and the fathers no body: wherefore as the orator said, 
● Decrete.  that pronunciation had the first, 
Demosth.  second, and third place in Rhetoric: so in definitives of Religion, the erection of faith, the compounding of controversies, the abandoning of heresies is wholly the Popes: the rule of faith, what the Pope alloweth; the interpretation of the fathers, which the Pope followeth; the definition of councils, which the Pope confirmeth; the practice of the Church, what the Pope avoweth. But be it the Pope's omnipotence, or assembly of councils, or consent of Fathers, or tradition of the Church, 
Augusti●.  we say with Saint Augustine, that none of these are to be preferred before Christ, cum ille semper veraciter judicet, sithence his judgement is always true and irrefragable, Ecclesiastici autem indices, sicut homines, plerunque falluntur, but ecclesiastical judges, as men, are often deceived; whereby we nothing impair the dignity or necessity of Counsels, acknowledging them with Saint Austen to be saluberrima, most sovereign antidotes against the poison of heresies; yet we subject them to the spirit and the scriptures, which alone have this privilege, 
Idem ep. ●19  non errare: for the heresies which the Counsels, he specifieth, did condemn, vanished not by their authority personal, but the power of the word, the principal weeding hook that cuts up the tars, 
Mat. 13. ●8.  Math. 13. so were the patrons of circumcision confuted, in that Council Act. 15 by Moses law; 
Act 15.  so the Arrians, 
Theod. lib. 1. c. ●.  in the Nicen Synod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, received their death's wound by the sword of the spirit, which is the word of God, Eph. 6. 
●phes. 6.    

But the Protestants admitting of the sole Scripture, as Umpire and judge in matters of controversy, and allowing no infallible interpreter thereof, but remitting all to every man's private spirit, and singular exposition, cannot possibly, without error, wind themselves out of the Labyrinth of so many controversies, wherewith th●ey are no so inueagled and intricated.   

Aunswedre.  
Ignorance joined with malice is importunate: this section concerning the authority and Interpretation of Scriptures, hath received a sufficient answer, 
Artic ●.  ridding us from all blame, for admitting that which Christ commandeth, whose will is that we should search the scriptures, 
joh. ●. 3●  john 5. which are not only witnesses of him, but judges for him: therefore called the rule of life and belief, discerning the crooked from that which is strait; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as saint Paul terms it, Phil. 3, 
Phil. 3. 16  the one rule, not partial, as Bellarmine calls it, but total & perfect. 
Theop●●bid  Else were it no rule, saith Theophylact, if it admitted either apposition or ablation: the ignorance thereof is the cause of error, by our Saviour his judgement, Math. 22. 
Mat. 24. 〈◊〉.  the inquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a more exact addition therewto, is heresy in the opinion of Basil: 
Basil. lib. 1. contr. Eun.  it driveth from the Church as Christ the merchandise out of the Temple, 
john. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all jar which might engender controversy, saith Constantine the famous Emperor; by it only were the Arrians quelled, 
Theod. li. ●.  as Theodoret witnesseth; & to it, from the Councils, Saint Austen revoketh Maximinus the heretic, 
Aug. co●●. Maxim. li 3.  not doubting there to give him the overthrow; for whether shall we go? saith Peter, 
john. 6. 63.  john 6 thou hast the words of eternal life: which word written teacheth all things that concern both our faith, the life of this our pilgrimage, 2. Cor. 5. 
●. Cor. 5. 7.  and our salvation, the glory of our purchased heritage; 
Damas. li● 〈◊〉. 18.  working in us, saith Damascene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● every excellent virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all sincere knowledge, without spot or error; and as the night extinguisheth not the stars, it is the comparison of Zepherinus a Pope: 
Dist. 38. c. sicut.  so no worldly pollution, no soul heresy can obscure or infect the minds of the faithful, sacrae scripturae firmiter inhaerentes, which hold themselves fast to the holy scriptures. Other testimonies thou mayst believe, or not believe, according as thou shalt trust them saith Austen, 
Augstin. epist. 11●.  but these are subject to no human judgement, being the sole and supreme judge of all writings, and decreementes, 
Contr. Crel. lib. ●.  saith he else where, and so the fittest Umpire in all controversies. The same we say of Interpretation, appealing to the spirit working upon the heart, and the Scriptures explaining themselves, the two most infallible interpreters. For if that rule of the lawyers be sound and currant, Eius est interpretari, cuius est condere, he may best expound the law, which made it; surely the speeches in holy writ, being the motions and dictates of the spirit, 
1▪ Pet. 1. 〈◊〉.  2. Pet. 1 no expositor can be so sound and infallible as himself, who best understandeth his own secrets. 
1. Cor. 2. 11  1. Cor. 2. and therefore Jerome thinks, 
jer. in Gai. 1  that any sense which he giveth not, that wrote it, is an heresy. Where if Bellarmine his objection be recommenced, that the holy Ghost speaketh not; and that the scriptures are, as the philosopher said of law books, 
Gellin● lib. 14. c ●  Mutimagistri, dumb schoolmasters; judex mortuus, 
Can. lib. 1. ●.  a dead judge, as Canus calls it; that is false: for God, saith the Apostle, spoke unto us by his prophets, & now by his son Heb. 1, 
Heb. 1. ●.  not viva voce, for they were dead, but by their writings: and the word of exhortation speaketh unto us as unto children. 
Heb. 12. 5.  Heb. 12, and the law hath a mouth, Deu. 17. 
Deut. 17. Chry●ost. homi●. 13. 〈◊〉 Gen.  & the scripture, saith Chrisostom, seipsam exponit, expounds itself, not permitting the auditor to err, and doth present Christ unto us, being understood and opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the holy Ghost, saith Theophyl. 
Theophil in john. 10.  For the teacher may be a latere tuo, but if there be nullus in cord tuo, thou canst not understand, 
August. in ●. john. ●.  saith Austen. But because the holy Ghost appeared sometime in the form of a dove, therefore they take it, he hath that quality of dooves: Aspicis ut fugiant ad candida tecta columbae, 
O●id.  to delight and reside, only in glorious assemblies, in general counsels, or in the radiant doove-cote of the Pope's brain; but the Apostle gives that privilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to every spiritual, 
1. Cor. 2. 51  though a private man ●. Cor. 2. For he respects not persons, no● places, 
1. john. ● 20. 27.  nam & vos unctionem habetis, saith S. john, you also have the anointing, & those were private men. Which anointing, teacheth you all things, neither need you, ut quis, that any man, or Angel, or Council, or Pope, should teach you: and therefore the scripture, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rule which cannot err, the spirit inwardly, and the word outwardly are the most infallible interpreters for exposition, and by consequent, the only arbiter for controversies; because he which knows the truth, may soon discern of a lie, 
1. joh. 2. ●●  by S. john his rule, for that no lie, is of the truth. And they which know the truth, 
Aqui. ibises.  saith Aquinas, habent sc●entiam discernendi, & agnoscendi haereticos, have the perfect understanding to discern and know heretics, and by knowing them to avoid them: 
Psal. 119.  for that cause, by David, called a guide to our paths; 
●. Pet. 1.  by S. Peter, a light in darken●s; 
August. de Bap. contr. Don. lib. 2.  by S. Austen the balance to weigh all opinions, whether light or heavy; the touchstone to try the metal, whether base or pure, whether currant or counterfeit, 
Chryso●t. ● Cor.  saith Chrysostome; the only Ariadnees thread, to extricate our enclosure within any maze of empestered errors; & the Alexander's sword, to cut the Gordian knot of the most inexplicable ambiguities. Upon all which premises we conclude, that the scriptures, having such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole sufficiency in themselves, & authority from the spirit, thereby have potéstatem decernendi, power to judge; and for the exact knowledge they afford, 
Aqui●.  have vim discernendi, faculty to discern between truth and falsehood; therefore the Protestants to be commended, for admitting them the sole Vmpiere in-controue●sies, & the most certain interpreters of themselves. Only we pray with David, 
Psa. 119. 18  renouncing our own insight, Open thou our eyes, that we may see the wonders of thy law; viz the assistance of the spirit, which both gives the sense thereof, and moves the assent thereunto saith Bernard. 
Bern● in Cant.    

And the irreconciliable jars betwixt them and the Puritans, in essential points of faith, give sufficient testimony, that they will never have end, or can have an end, holding those grounds of opinion, which they obstinately defend.   

Answer.  
Hypocrites use to see extramittendo, 
Math 7  Math. 7. but if this Lamia, 
Plut. de. curio●.  would keep his eyes in his head, when he is at home, as he puts then on, going abroad; he might there behold the jars and differences of Thomist and Scotist; of Franciscan, and Dominican; of regular, and secular; of jesuit, and Priest, among themselves, in matters very essential & capital: There he might see Pighius taxed about Adam's fall; Chisamensis censured about the death of the body for sin 
Vide M●●dinam. & Canur●. , which he denied; Catherinus vexed about the assurance of grace; Durand snaped, about original sin, and merit in the works of grace; Caietan much molested, about the sufficiency of scriptures; and so I might go on: whereas the jars among us, though unkind, yet not in this kind, only for ceremonies external, no points substantial: that fire 1. Cor 3 hath tried them to be but stubble, 
1. Cor. 3.  and straw controversies; the word of God, hath appeased them, and will confound them, if malice and prejudice make not men irreconcilable. And albeit some like hedgehogs (as Pliny reports of them, 
Pliny 〈◊〉.  who being loaden with nuts & fruit, if the least filbert fall off, will fling down all the rest, in a pettish humour, and beat the ground for anger with their bristles) will so leave our church and remain obstinate for trifles and accidents, things in themselves indifferent, though the prince's authority have now made them necessary: Yet this is our comfort, first, that the Gospel preached among us (like that fire in the mount Hecla, 
〈◊〉.  recorded by Surius, which drinks up all waters, & devours all wood cast upon it, but cannot consume flax, and tow) hath dispersed the grosses heresies of Popery & superstition, though these flaxen rags of ceremonies & shows, lie glowing, in the embers of some malicious and hot spirits, not consumed. Secondly, that we make the scriptures the sole judge, not appealing to Councils, nor relying upon men's authorities: which having done, we conclude with Paul, Siquis sec●s, if any be otherwise minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will reveal it, 
Phil. 3. 1●.  and pacify them; and if obstinately minded, 
Gal. 5. 13.  we wish his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God will revenge them, and cut them off. The truth is, the Puritans snarling hath fed the Papists humour, and stuf●●● 〈◊〉 books with reproaches, who otherwise had wanted matter to upbraid our Church withal, if the other had learned of the God of peace, to have kept the unity of the spirit, 
Eph 4.  in the bond of peace.   

And finally, they have no argument to prove, that they have the true church, true religion, true faith, which all heretics which ever were, will not bring to condemn the Church of Christ as well as they. For example, they allege scripture, so did the Arrians: they contemn Counsels, the Arrians did not regard them: they challenge to themselves the true interpretation, the same did all the Heretics to this day: and to conclude, they call themselves the little flock of Christ, to whom God hath revealed his truth, and illuminated them from above, all which the Donatists with as good reason, & better arguments, did arrogate unto themselves. The ●ame I say of the Pelagians, Nestorians, Eutychians, with all the rabble of the damned heretics.   

Answer.  
The Church in this land having the two principal notes of a visible particular Church, the word diligently preached, the sacraments duly administered, is more absolutely perfect, and more gloriously renowned, than the Romish synagogue; notwithstanding that Bozius the strumpet's herald, 
〈…〉  hath charged her eschucheon with a field of 57 coats, and displayed them in his standard, as the ensigns of Christ's Catholic Church; for that rule of Saint Jerome being sound, 
〈◊〉 in Psal. ●●3.  that Ecclesia ibi est ubi fides vera est, the church is where true faith is, which cannot be planted without the word, therefore the most certain note of a true church, is where the scriptures do sincerely sound; 
August. de 〈◊〉. 3.  Ciui●atem enim Dei dicimus, cuius Scriptura testisest, saith Austen: the primitive church was known by continuing in the doctrine of the Apostles, 
Act. 2. 24.  Act. 2. the Lords field distinguished from others by the good seed sown in it Math. 13. 
Math. 13.  the children of the kingdom, that is, of the church, 
1. Cor. 4. ●●  bred and fed by that seed. 1. Cor. 4 the law of God▪ read and heard among the Israelites, was the glory of their wisdom over all nations, and the special note of God's church, and his presence among them, Deut. 4. 
Deut. 4. 6.  yea, but heretics also allege scriptures: 
Tertull. de 〈…〉  first that is false, for if heretics were brought to that pass, saith Tertullian, Vt de solis Scripturis quaestiones suas sisterent, stare non poterant, to be tried, for their questions, by scriptures only, they were not able to stand; and therefore they have principally endeavoured to abolish, or falsify them. Dionysius Bishop of Corinth proves it by a consequent, 
E●s●bi. li. 4.  that they, which would abuse and corrupt men's writings (for at his they had been nibbling,) much more would deprave and falsify the Scriptures: Saint Austen found it in them, 
〈…〉  that they would deface scriptures prosua libidine, as themselves list, to serve their lust: pro voluntatis suae sensu, 
〈◊〉 lib. de Trinit.  non veritatis absolutione, saith Hilary. Instances they give both, in Mar●io●, Montanus, Photinus, Sabellius, and others; as for the Manichees, they insisted more upon their inspired Manes, than the authority of holy writ. And Ruffinus reasoneth thus, (though by a contrary argument) yet to the same purpose with Dionysius above named, and thinketh it no marvel for heretics to abuse the writings of that famous scholar Origen, 
Ruffin. in apologia Originis.  sithence they could not withhold impias manus, their profane hands from the books of God. Secondly, admit they number and quote Scriptures, yet it is but either apishly, 
〈◊〉  as Chrysostome compareth it, by fond imitation of true professors; or perversely, by corrupting the alleged places, mentiuntur, 
Hilar. ad Constant. Origin. 〈◊〉 Ezech. 〈…〉.  saith Hilary. Origen will tell him that there is quaedam castitas diaboli, that heretics will be exceeding holy, both in the deportment of their life, and in the amoncelment of scripture texts, thereby to insinuate their errors more plausibly into the minds of men: 
Ident in Rom. 10.  yet else where he will distinguish to this our purpose properly, there is a difference between Euangelizare bona & bené (the want of an adverb as it mars a good action, 
Aristot.  so a sound interpretation) accumulating of scriptures is not all one with the right understanding, and the proper applying of them: it being not in this case, 
Natal, C●●●es.  as in Arithmetic, where two are more than one, and three more than two: 
judg. 7.  but as in Gedeons' army, judg. 7 non numerus, sed virtus, not the coaceruation of places, but the true alleging, which supports the truth, and distinguisheth heretics from sincere professors, ●am de intelligentia haeresis est, 
Hilar. lib. ●. de Trin●●.  non de scriptura saith Hilary, heresy grows, and is grounded upon a wrong sense, not from the text and letter itself; 
Origen. in Luc.  and this made Origen to say, that heretics urging scriptures turned stones into bread, feeding themselves with that which choked them, and overthrows them; 
Hila●ius de Synodis.  the reason is given by Hilary, quia scripturas sine sensu loquuntur, they number, but misconstrue them, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 
Eph 4. 14. T●rtu●l. de praeser. c. 17. 2. Pet. 3. 16. Math 9  cogging a sense deceitfully, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racking them perversely; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a botch, sewing a new piece to an old garment, by adding to the Text, that which was not there originally: the three principal properties noted by Ruffinus among Heretics. 
Ruffin in Apolog. 〈◊〉.  And yet as Hilary excellently closeth up that point, 
Hi●ari. 〈◊〉 supra  malè sanctis rebus praeiudicatur etc. it is a bad argument, and a greater injury against holy writings, because some men have profanely abused them, that therefore they should not be used at all. Yea rather as else where he speaketh, 
Idem lib. 1 de ●●imit.  Vesaniam & ignorantiam haereticorum properamus expraeconijs propheticis & Euangelicis confundere; we make more speed to confute heretics by them. For the devil encountered our Saviour with scripture text Mat. 4, 
〈…〉  but Christ made him recoil, with the same weapon better handled. The Arrians pretended scripture for their blasphemy, but the scriptures rejoined proved their overthrow; the reason given by Theodoret, 
Theodoret lib. 1. c. 7.  their all●gations were but literal, but the opposition was out of the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, religiously understood, and faithfully applied. Briefly for this point of heretics alleging scriptures, the philosopher said excellently, 
Seneca de benef.  Nihil est tam manifestae utilitatis, quin in contrarium transferat culpa: 
Psal. 69  and David imprecates it for a curse, and God inflictes it for a plague upon reprobates, that the things which should be for their wealth, prove unto them an occasion of falling. Therefore as healthful bodies are not to refuse good meats, because men discrased, 
Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of ill stomachs, and worse livers, turn the best aliment into bad humours: so though heretics tortuously pervert scriptures, for their own defence; yet we must not cease to rely upon them, and recourse unto them, and, as S. Basil wisheth, 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 〈◊〉  to confirm all matters of faith by their testimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both for the establishment of the sincerely affected, and the discomfiture of the heretically infected. The three other objections following are mere calumniations; for, concerning the contempt of Counsels, First there is an ignorance in the comparison between the Arrians and us, for they regarded and urged counsels, and so had good cause to do, their blasphemy having been supported by so many. And it seemeth by S. Austen his appeal from Counsels to scriptures, 
Aug. contr. Maxim. l 3  that Maximinus the Arrian much insisted upon the council of Arimine: then a slander against our professors, because, though we make not Counsels the groundcels of our faith, yet we reverence & embrace them, except before excepted. For albeit a private man endued with the spirit of God, and girded with the sword, 
〈◊〉. 6.  that is, with the word of the spirit, may confound an heretic; yet in a public assembly the sentence is more solemn, the consent more weighty, still adding this withal, that the judgement awarded by them, is but ministerial, and instrumental; but the law, according to which they judge, must be the word written. And thus we regard Councils, so far forth as they be directed by the spirit of Council Esa. 1●. 
Esa. 1●●2  for if we receive the writings of men, the testimony of God is greater, 
joh. ●. 36.  Ioh's. the other for private interpretation, hath had his repulse before, we challenge it not to ourselves, but refer it to the spirit of God, & say with S. Bernard, 
Luc. 24  cognoscite Dominum in fractione panis, for the bread of life, which we break unto the people, 
Bern. in Cant.  though it be nostris manibus, yet it is Dei viribus, it is done by our hands, but with his strength. And for the Laity Canus often confesseth, 
Canus lib. 2. cap. 8  that the anointing teacheth every private man, in whom he is, easily to understand whatsoever is properly necessary for his salvation in the scriptures. If heretics should not arrogate the spirit unto themselves, there should be no very great use of that excellent gift, 
1. Cor. 1●  discretio spirituum, the discerning of the spirits, to try whether they be of God or no. 1. john 4. 
1. joh. 4. 1  As for the third of the little flock, it is a fancy of his own dream, no claim of ours. Perhaps against that vain flourish of visible universality, whereof the Church of Rome so boasteth, we have objected, that it is no certain note of Christ's Church, 
〈◊〉  because many, as Vegetius speaketh, in this militant state march promilite, which are not milites; nor all are Israel, 
Rom. 9  which are of Israel, Rom. 9 that Christ, in the muster of his soldiers, finds many t●multuarios et evocatos, such as are good for a push and away; many called; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few enroled & billed, Apoc. 3. 
Apoc. 3 Math. 7  that in the survey of his herds, there are many pinfolds, & store of sheepskins, 
Luc. 1●. 32  yet but a little flock, Luk. 12. that though there be many thousands to be saved, yet, in comparison of the millions damnable, 
Luc. 13 24.  they are but few Luk. 13. that sullen pride of factious humours, who will sequester themselves from the multitude, as the purer, because the fewer, we condemn and disavow. Our number we doubt not, but it is as great as theirs, and that even in the Court of Rome, there are which loath the abominations of Rome. That bragging vaunt of universality, we account to be the raskales reason in the Poet, 
Horat. epis. lib. 1.  Nos numeras sumus● which esteem of voices by number, not weight; the Pagans clamour for Diana's shrines, whom all the world worshippeth, 
Act. 19 27  Act. 19 Constantius his argument for Arrius against Athanasius, 
Theodor. lib. ●. c. 16  that all the world had received that opinion, and the whore of Babylon, the Church of Rome, the Chimaera of heathenish superstition in her ceremonies, of heretical positions in her religion, her challenge, though most false, that her wine hath been drunk in all corners of the earth: what saith Saint Austen? 
Luc. 8. 45 August in evang.  Turba premit Christum, pauci tangunt, there are many which crowd Christ, there are but few touch him; and for the last clause of thrusting us into the number of damned heretics, if I should trace his steps, it were easy to demonstrate, 
Plin. n●t.  that as the Nabis in Egypt, hath the shape of divers beasts; and Hannibal's army consisted ex colluuie omnium gentium, 
hist. Liui●s.  of the very baggage of all nations: so the whole body of Popery is nought else, but a very amassed lump of Pagan rites, and old heretics dregs, as in their Purgatory, Idolatry, sacrifice for the dead, holy water, free will, challenge of the Church, merit of works, renouncing of scriptures, etc. is evident to an unpartial scholar; but being not so proper to the scope of this Article, I conclude the whole in this manner, that sithence by Austin's confession, 
August.  ecclesiastical judges are but men, and may soon be deceived; that Councils, 
Hilarius ad Constant.  as Hilary excellently noteth, are oft contrary to themselves; that the Pope, their sacra anchora, their Church Oracle, is like as he spoke of Egypt, a splitting reed, 
●sa. 36. 6  Esa. 36. dangerously erroneous; therefore the sole means for the establishing of faith, and of the mind in doubts, and against heresies, are the books of God. for in the deluge of these waters deep, deceitful, wavering, where should the Dove rest, 
Gen. ●.  but on Noah's Ark, or the mind of man repose it self, but on the word written? quod proficit ad fidem, ad unitatem, 
Hilar. ubi supra.  ad salutem, saith Hilary, which au aileth for faith, there is the settling of our belief, and for unity, there is the division of controversies, and the repulse of heresies, the two special breaches of Godly unity. And now I had thought these articles of faith had been ended, but he had a spare syllogifme, which he knew not where to marshal, and that he hath annexed to this Article, like a Goose feather to a Woodcock's tail.   

And to conclude these Articles of faith, I say that if the principles of the Protestants religion be true, Saint Paul himself exhorteth us to infidelity, which I prove thus.  
Whosoever exhorteth us to doubt of that which we are bound to believe by faith, exhorteth us to infidelity: But S. Paul doth exhort us to doubt of our salvation (which we are bound to believe by faith, according to the protestants Religion, ergò S. Paul exhorteth us to infidelity.  
The mayor is plain: for to doubt of matters in faith, is manifest infidelity, because whosoever doubteth, whether God hath revealed that which indeed he hath revealed, being sufficiently proposed, as revealed, virtually doubteth whether God saith truth or lieth. The minor is proved by the testimony of S. Paul, 
a 1. Cor. ●.  Cum timore & tremore salutem vestram operamini, with fear and trembling work your salvation.  
All fear, whether it be filial fear, or servile fear, includeth doubt, the one of sin, the other of punishment.   

Answer.  
The hottest fire cannot consume a dead man's heart, 
S●et. Calig.  which hath been poisoned; nor the spirit of grace allay the blasphemy of a feared conscience, cauterized with malice, 
●. Tim. 4.  not sparing to accuse even the greatest Apostle of infidelity. Yea but he doth it not simply, only upon condition, that is, if the principles of the protestants religion be true. Their principles are, that there is but one God, and three persons; that Christ is the Saviour of the world; that he was incarnate and crucified; dead and glorified, etc. Is S. Paul an infidel, because we lay these grounds of religion? his meaning is of principles differing from Popery. First then, that is his lewdness, or his ignorant rashness, indefinitely to attach all the principles, as accessary to infidelity. Secondly, it had been plain dealing to have named them: for, because we set down, that there is but one purgation, and that in this life, the blood of jesus Christ, 
●. joh. 1  no Purgatory after to be expected; that there is but one sacrifice propitiatory once offered, 
Heb. 9  videlicet, the body of Christ crucified, no mass to be reiterated; one mediator between God and man, the man jesus Christ, no Saints to be invocated; 
Ephes. ●  that faith only justifieth, no works coadiwating; these are our principles, or rather, the scripture positions differing from the Romanistes, doth S. Paul therefore exhort us to infidelity? I prove it thus, saith he whosoever exhorteth us to doubt etc., Here is that speech of reverend Synesius verified, 
Synes. epist. ad Anastas.  cum ex plaustro, quod aiunt, convicijs sit insectatus, multaque in nos sit vociferatus, when he had with full mouth, and open cry, challenged all the principles of our religion for infidelity, at the last, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the base sophister, shows us a Mouse for a Lion; and seizeth upon one only principle, namely, the assurance of salvation. Which when it is examined will prove but the Cyclops out cry, in the Poet, after his sole and only eye was strooken out, 
Hom. Ody●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no body, no body. For first, this question, whether the certainty be of hope, or of faith, is not jointly and generally determined. among all protestants. Again, that we are to ascertain ourselves thereof, even by faith, is the opinion of some eminent Papists. 
Med. 〈…〉  Durand, is censured by Medina, and registered in his rew of erroneus Doctors for it. Catharinus and Gropperus, mightily oppugned the contrary assertion in the Trentish conventicle. Lastly, the syllogism itself, is both fond & false: fond in the Mayor, for doubting may be in points of faith without infidelity or heresy, 
Art. 2, & 3  as before out of Melchior Canus hath been showed, because infidelity, is commonly linked with pertinacy: then the probate of the Mayor, in that faith is not tied to things revealed alone, because multa creduntur quae in scripture is non leguntur, saith Austen many things are believed, 
Aug. contr. Max. lib. 3  not revealed in scriptures. False in the Minor, because that text of S. Paul, marginally misalleaged, 
Phil ● 12  Phil. 2 is no motive to doubting, but an exhortation semblable to that duty prescribed to every man by God himself Mich. 6, 
Mich. 6. ●  sòlicitè ambulare coram Deo, to walk warily before the Lord, as a son before his father, with fear to sin, not of sin, that is, least by sinning, he should be counted unworthy the graces wherewith he is endowed, and the favour whereof he is vouchsafed; not of sin, as if it were able to cast him finally from God, and so make him either to despair, or doubt of his salvation; for being justified by faith, he hath peace with God. 
Rom. 5. 1  Rom. 5. and having semen manens, 
●. joh. 3. ●.  1. joh. 3. he cannot sin irremissibly: 
Lib. 3. de justify. c. 1.  besides this, Bellarmine himself, from whom this impious argument is borrowed, puts a difference between fear and doubting; for, saith he, the received opinion in the church about this certainty of salvation, albeit, it remove not all fear, yet it utterly taketh away all anxiety, and haesitation, 
Ibid. c. 1●  & ipsam etiam dubitationem, and even doubting itself: and therefore, though the Apostle will us to fear, yet he exhorteth not to doubt, as this mate inferreth. Certainly, if we consider the state wherein we stand, 
2. Cor. 7. ●  we shall find, as the said Apostle speaketh, without terrors, within fears, & causes of them both every where, by Satan his policy, & malice about us; by the lusts and affections, raging or tickling within us; by the world, either flattering or pursuing us: but if we look up unto him that loves us in his beloved; to that sacrifice by which we are reconciled; that victory whereby sin is conquered; to that spirit wherewith we are sealed: we may in a Christian confidence, and assurance of faith say, 
Bern. serm. 〈◊〉. in Cant.  with S. Bernard, turbatur conscientia, sed nomperturbatur, quoniam vulnerum Dei recordabor, my conscience is tossed, not overwhelmed, because I call to mind the wounds of my God. For how should he fear, or doubt which hath, as Bernard else where speaketh, geminum firmissimumque 
Idem ep. 107  amoris argumentum, the twy-fold and most sure argument of God's love? both that faithful witness Apocal. 3 jesus crucified; 
Apoca. 3. 14  and the pledge of the spirit justifying him, and testifying unto him, that he is the son of God. 
Rom. 8. 16.  Rom. 8. a pledge? saith Aquine, 
Aquin. in Ephes. 1  yea an earnest 2. Cor. 1. for a pledge is restored, when the due is paid, but an earnest is given upon a price, non auferendum sed complendum, not to be taken back, but to be made up. For which cause S. Augustine calls it Mary's part Luc. 10 which in this life augetur is increased; 
Luc. 10. 42.  in the next perficietur is fully complete; 
August. de verb. dom.  nun quam auferetur, shall never be taken away. This discourse is full of comfort for the conscience, but 
a See at large in Bern. epist. 107. & serm. in Cant. 68 69  too full of matter for this brief answer; my conclusion therefore, for it is, that which is an article of faith, is to be certainly believed by faith: but the assurance to our minds of our salvation, is an article of faith, where we say Credo vitam aeternam, I believe the life everlasting. If I say, I believe that there is an everlasting life after death, so much do the devils confess, and the Pagans have testified, yet there is certitudo obiecti assured unto us, as being promssio Dei, the promise of God: but when I say, I believe that the eternal life is prepared and belongeth to me, this is certitudo subiecti, & this is opus fidei, the work of faith; which hath both this powerful force to turn David's quorum into S. Paul's ego. 
Psal. 32. ●●  Blessed are they, saith the prophet quorum, whose sins are forgiven; 
●. Tim. 1. 15  quorum ego, of which I am the chief, saith the Apostle: & also this skill to make a garment of Christ to put him on Rom. 13. 
Rom. 13  For that is a great comfort, & a faithful saying, that Christ came into the world to save sinners; yet, that is Christ in the broadcloth, in the whole piece: now comes faith and cuts it out, and applies it specially, which loved me, and gave himself for me Galat. 2, 
Gal. ●. 20  here is Christ put on. So then faith assuming a particular minor, out of the mayor general proposition, and making that present which is absent; (for that cause said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1.) 
Heb. ●1. 1  the assurance which it gives, is not only spei, of hope in expectation, but scienty as if it were now in possession, in so much that with the Apostle we may say, 
●. joh. 3. ●  We know that when he shall appear, we shall also appear like unto him in glory. Which assurance worketh in us, neither presumption upon his favour, whose majesty is dreadful, whose jealousy is a consuming fire; nor careless security in our course of life, whose standing is so slippery, whose occasions to sin so many. For the holy man job, who looking unto his everliving redeemer, confidently proclaimed it, though he kill me, yet will I put my trust in him job. 14. 
job. 14. 16.  yet viewing his own infirmities, and propensity to sin, 
job. 9 28  confesseth of himself job. 9, Verebar omnia opera mea, I feared all my works: which fear, as also this of fear and trembling in the text cited, importeth no suspense of a doubtful, but a reverent awe of a careful mind, solicitous to please, and wary to offend: which, both the phrase of speech, elsewhere used, implieth, as in 1. Cor. 2. 
1. Cor. 2. 3  where the Apostle conversed and preached among them in fear and much trembling. Of what? Doubted he his calling? impossible, for he had it ascertained him, not by mediate instruction, but immediate revelation Gal. 1. 
Gal. 1. 12.  or his doctrine? unlikely, he knew it to be the power of God unto salvation Rom. 1. 
Rom. 1. 16  or their persons? a base conceit, for if he sought to please men, he could not be the servant of Christ Gal. 1. 
Gal. ●. 1●  but being an Ambassador from God, and to deliver his message, as in the presence of God, he carefully looked both to himself, in the deportment of his life; and to the divine majesty of words in the manner of his preaching; that neither by his prolapsion into any sin, his doctrine should be scandalised, nor through vanity of rhetorical flourish (the flags and rags of the false Apostles) the dignity of the Gospel should be amoindred & made frustrate. So the Corinthians entertainment of Titus, was with fear and trembling, 2. Cor. 7. 
●. Cor. 7. 15  if they doubted of his function, they need not fear, they might have renounced him; for intrusion without just authority, strikes no terror. It was, as a Friar expounds it, 
Ti●tleman ●bide●.  both the reverend regard of his person, being the dispenser of God's mysteries; and a dutiful obedience to his doctrine, being the word of life, lest they should seem unworthy of an embassy so comfortable, of a messenger so divine. As also the purport of the Apostle his counsel in this chapter Phil. 2. 
Phil. 2.  which, sum marily, is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they should be like minded to Christ vers. 5. 
Phillip 2. ve. ●  in showing that humility and carefulness of upright behaviour in Paul his absence, as if he were present vers. 12. 
12  least living in the midst of a froward and wicked nation vers. 15. 
15  the Apostles labour by their careless levity, or carnal security, should be devoided & abased vers. 16. 
16  this solicitous reverence, 
Tittleman ibidem.  even in Tittleman his paraphrase having reference to S. Paul his person and their profession, with a fear or wariness to avoid all scandal, either passive from their adversaries, who observed their manners prejudicially; or active, lest themselves should commit any action offensive to God his majesty, who had called them; or derogative to the Apostles ministry, by which they were called: so that this fear and trembling, to which he exhorteth, is for ordering their conversation, a cautel most profitable; not diffidence of salvation, a motive most uncomfortable. For, questionless that mind, which cannot rest ascertained of his future happiness, is most unsettled, and miserable, even in the reach of philosophy. 
Seneca. epi. lib. 1.  Quid 〈◊〉 refert qualis status tuus sit, si tibi videtur malus? what profit or comfort is it, for a man to know, that the●e is a kingdom prepared, Math. 25, and yet he must doubt whether doom he shall receive, 
Math. 25.  either ite, or venite, go ye accursed, or come ye blessed? this being the very dictate of nature, in the Comical poet, Non est beatus, esse se qui non putat, He is no happy man, which thinks not himself to be so. The minds felicity resting not in the future expectation, but in the present persuasion.   
And thus have you his five Articles of Faith objected, like five vials of his malice effused; whereof, the sum total being, if you make them, the erection of their C●●rch her tribunal, you may conclude as S. Cyprian of the five schismatical Priests, 
〈…〉  Ecclesiam spondent, ut qui illi credit, in totum ab Ecclesia pereat; they urge & would establish a church, which who so believes, takes the ready course wholly to renounce the Church.   

A conclusion to the gentleman M. F. T with whom this Pamphleter begins and ends.  
Sir, for my salutation must be such, as Phavorinus gave to an uncouth scholar, 
Gellius lib. 4. cap. 1.  quicquid est nomen tibi, what you are I know not, nor will inquire; as you have, no doubt, perused the pamphlet of Articles directed against us, dedicated to you, so, if prejudice have not forestalled your affections & understanding, compare this answer ingenuously and with a good conscience, then judge of both: some diseases are hereditary, so is not heresy; for were it so, & you, by conjecture, the heir to an open and stiff recusant, not the book of the mighty God, much less this answer of a mean man, can move or dissuade you. If you be, as he pretends you, a Protestant settled, so remain; if you were once, and are fallen, return; if you never were, repent; if you never will be, perish.  Yours in Christ William Barlow.