THE JESVITES SHIFTS, AND EVASIONS; OR, His deportment in Controversies of RELIGION. OR, A Treatise, wherein the causes are examined why Mr. Arnoux the jesuite, refuseth to answer to seventeen questions propounded by the Ministers of the Church of PARIS. Wherein also the Treatise of five evasions which he hath added to the examination of our confession, is likewise examined and answered: BY PETER DV MOULIN. LONDON, Printed by T. S. for Nathanael Newberry, and are to be sold at his Shop at the sign of the Star in Cornhill, and in Popes-Head-Alley. 1624. To the Christian READER. COurteous Reader, I would not have thee to imagine, that our Author would have vouchsafed to bestow his labour upon the confutation of such silly shifts and sorry Evasions as our modern English Jesuits and Popish Priests suck out of their father's plants, and cast forth with more malice than wit, in paltry pamphlets amongst us, to seduce simple people; for, alas, they are not worthy any wise man's view; much less his pains for confutation. But these of Mr. Arnoux are of an higher strain, and of more especial moment; which being fully cleared and displayed by our worthy Author, and added as a Supplement to his Buckler of Faith, a Book that is now reprinted, as most necessary and profitable, in these disputing times, I could not withhold this piece from thee any longer, because I supposed it would be very useful unto thee also, as a light Sword to offend our common Adversaries, the more readily in lighter skirmishes either jointly with, or severally without the Buckler; which is fit to defend us in our strongest Encounters with them; I doubt not (good Reader) but thou shalt in both of them find such satisfaction as shall give thee great content, and make thee stand the more stedfestly and boldly in the breach against the enemy's assaults, amidst a multitude of staggerers and backesliders, which that thou mayst be enabled to do, to the glory of God, and the salvation of thy own soul, I shall always pray, and endeavour myself to yield thee what help I am able; Vale. THE JESVITES SHIFTS AND EVASIONS: OR, His deportment in Controversies of RELIGION. CHAP. I. The demands of the Pastors of the Church of Paris, made to Mr. Arnoux the jesuite. THere is nothing more easier than to propound questions, but the difficulty consisteth in answering well. An ignorant person will put more questions in an hour, than a wise man can absolve in a year. A knot is easily knit, but it is not so easily unknit again: from thence it proceedeth that in Controversy for Religion, he that feeleth himself to be too weak, or that his cause is ill-grounded, always seeks to make difficulties, and to find some means to blame his adversary's belief, but as much as he can, or may, exempteth himself from yielding a reason of his own faith, and is wary to enter into any proof of his Religion. Master Gontri late deceased, giveth this counsel in a book which he made touching the manner how to confer with us: for, having by experience found how dangerous it is to be too forward, & that the surest means is to bind us to prove that which we say, and still to find some cavillation in our confession, he giveth this counsel to his Disciples, either to be wary how to make answer to our demands, or to defend themselves against our accusations, and never to enter into a proof of the Catholic Romish Religion. This counsel liketh Master Arnoux exceeding well: for having, in the presence of his Majesty, snatched at the margins of the confession of our faith, and exclaimed against some cotations of the places of the Scripture by us noted, he presseth us to defend them, and to justify our allegations. And hath made a book wherein he disciphereth our confession of the faith, from the one end to the other. Which book, and all his accusations, we hope we have in some sort satisfied, whereby I am persuaded that he will not hereafter enter so easily into the lists again. And not content to defend ourselves, we have taken on us the Challengers part, and have also pressed him to defend his Religion, to see if he hath so much capacity in him to answer, as he hath readiness to put questions. And in counterchange of that, which he doth, seeking to snatch at the places of Scripture noted in the margin of our confession, we have produced the allegations of the extravagant unam sanctam, made by Boniface the 8. and the places of Scripture, alleged by the last Council of Lateran: as for example, the Apostles having said, here are two swords: the Lord made answer and said, It is enough. And in the beginning of Genesis, it is said, that in the beginning God created heaven and earth. And Psal. 72. it is said, all the Kings of the earth shall worship him: And jesus Christ said, all power is given me in heaven, and in earth, Math. 28.18. which places and many the like, are used by the said Pope, and that counsel, to prove that the Pope hath sovereign power, as well over temporal, as over spiritual things, and that Kings must worship him, and that he hath all power in heaven and in earth. Whereupon we ask Master Arnoux whether he will approve such allegations: or, whether in the margins of our confession he findeth any places of Scripture noted with such horrible licentiousness, and manifest profanation. And in counterchange, for ask us a proof of our Religion by the Word of God, we summon, and defy him, to prove his Religion by the Word of God, and to that end have propounded these seventeen questions following unto him. 1 In what place of the holy Scriptures God hath commanded us to call upon dead Saints. 2 Where God hath commanded us to represent the Trinity in stone or in picture. 3 In what place of the holy Scripture, we are commanded to worship and serve the Images of Saints, or to adore them, as it is ordained by the second Council of Nice. 4 In what place of the Scripture it is commanded to sacrifice the body of jesus Christ in the Eucharist, and where jesus Christ established sacrificators of his body. 5 In what place of the Scripture God hath commanded to withhold the Cup from the people in the Sacrament. 6 In what place of the Scripture, the Bishop of Rome is established and made S. Peter's Successor, in quality of head of the Church. 7 Where God commandeth us, in the Church to read the holy Scriptures to the people, in a language which they understand not. 8 Where God hath commanded us to pray unto God, without understanding what we pray, praying in a language that he which prayeth understandeth not. 9 In what place of the Scripture, it is said, that the death and passion of jesus Christ hath satisfied for the punishment and for the fault of sins committed before baptism, but touching the punishment for sins committed after baptism, it belongeth unto us to satisfy the justice of God, either in this life, or in purgatory. 10 Where God forbiddeth Priests and Monks to marry. 11 In what place of the Scripture we are commanded to adore the relics of Saints. 12 In what place of the Scripture there is any thing said of the place of Limbus for little Children. 13 In what place of the Scripture it is said, that the Church of Rome is the Sovereign judge of doubts in faith, and that she cannot err. 14 In what place of the Scripture the Virgin Mary is called Queen of Heaven. 15 In what place of the Scripture God forbiddeth the people to read the holy Scriptures without special permission. 16 In what place of the Scripture, power is given to the Pope, to gather into the treasury of the Church, the superabundant satisfactions of Saints, and of Monks, and to convert them into payment for others, distributing them by Indulgences. 17 Lastly, where and when hath God given power to the Pope to depose Kings, to draw souls out of Purgatory, and to give pardons for seven or eight hundred thousand years. Upon these seventeen points, which make the Body of Popery, and wherein the abuse and tyranny thereof consisteth, we ask Master Arnoux whether he will produce any places of holy Scripture to prove them, and we will content ourselves with one place only for every several point. Our meaning is not to restrain him to find these things in the Scripture word by word, it shall suffice us, if he can find them there in substance, or that they can be deduced by good consequence. For we seek no delays, nor are not tied to the number of syllables, so the thing be proved in the word of God. Now we must see what answer Mr. Arnoux maketh to these questions, and how he proveth his Religion by the Word of God. CHAP. II. Mr. Arnoux answer to these Questions. THe Adversary maketh answer in these words. 1. 100 page of Mr. Arnoux Book. First (he saith) it belongeth not unto them to ask me the reason of my belief, because I am in possession, & no man hath given them commission to pull the title of the inheritance which I hold, out of my hands. I answer, that it is true, that we have no power to make him speak, nor to bind him to give us an answer; but the commandment of God bindeth him thereunto, in the first Epistle of S. Peter 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. jesus Christ made answer touching his doctrine to those that came unto him, although they were his enemles, and had no power over him: We have answered Mr. Arnoux to all whatsoever he demanded of us, and objected against us, although he hath no power over us, neither did show us his commission. He hath bound himself to answer us, because he provoked us to speak. For, that ask us a reason of our religion, he might make his account that we would ask him a reason of his religion: not in manner of revenge, but to let the truth be known, and to show that we are better grounded in Religion than he is. Whereas he saith, that he is in possession of an inheritance, and that we have no commission to take it from him; If by that inheritance he understandeth earthly possessions, and riches, we envy him not, and wish that he had ten times as much more, so he would become a defender of the truth: But if by that inheritance, he understandeth the possession of the true doctrine, it is to presuppose that which is in question. We go not about to take a thing from the Church of Rome, which she hath partly lost. There needs no commission to ask a man what he believeth, or the reason of his belief. Charity towards all men, and a desire to lend our helping hand to him that is fallen, and the zeal that we ought to bear to the defence of God's cause, sufficiently bindeth us to speak, and to propound the doctrine of salvation to those that require it. It is to no purpose to say; it is already long time since I have been in possession of this doctrine: For Pagans, jews, and Turks may say as much, whose religions are ancienter than Papistry. We dispute not by numbers or years, but by proofs. The Church is in a Country where there is a written Law, and not in a Country where custom only ruleth. There is no prescription against the heavenly truth, which always is most ancient, for that untruth or lying is but a corruption of the truth. An ancient opinion once was new: and if time may authorise a doctrine, tell me how many years at the least, me must have to give authority thereunto? Then we must proceed to the ground, and to the institution contained in the Word of God. And without speaking of the Word of God, yet it will be found, that the most part of the errors of the Church of Rome are very new. As the deposing of Kings by the Pope, the Communion under one kind, The forbidding to read the holy Scriptures, etc. 2 Mr. Arnoux addeth and saith, Their request should be more tolerable, if they made it before some judge that had authority to end our difference. If this excuse, made by the jesuite, were allowable, before he sets upon us he ought to find out a judge that could set us at an agreement. But that notwithstanding, we have not spared to answer him, because, that although at this day there is no man to be found that is fit to be a judge of Controversies, with infallible certainty, and sovereign authority; yet every particular man ought to have judgement with discretion, to discern which of us best proveth and justifieth his sayings by the Word of God. Then that should be no hindrance unto him to answer us. 3 The third excuse that he addeth, is no better than the former: which is; seeing (saith he) that they have bound themselves to re-establish the Church that is fallen, and that I offer myself unto them, to be drawn out of the ruins, wherewith (as they think) I am enclosed. It belongs to them to lend me their hand, to show me those notable places, and to produce the Scriptures. I answer, that it is false that we have taken upon us to reform the Church, and that we have bound ourselves thereunto. It is sufficient for us to reform ourselves. They call our Churches reform, and not reformers. And they are called reform, because they are Christian Churches purged from Papistry. It is true, that as every true Christian is moved with compassion towards those that err; we could gladly wish that our adversary's eyes were opened, and that we could take the veil of ignorance from before them. But yet we take not on us the title of reformers. I am persuaded that our adversaries which believe that they have the truth on their sides, would be glad if they could do the like for us: and yet not ascribe the title of Reformators unto themselves. And although we should call ourselves reformers, is it not Mr. Arnoux duty to show us, that there is nothing to be reform in the Church of Rome, by proving his belief by the Word of God; thereby to withdraw us from this unprofitable labour, and to hinder us from applying any more plasters, where there is no wound? Then that likewise should not hinder him from answering unto us. 4 That which followeth is no better; until (saith he) that they have confuted my Paper of confrontation, against the which they have written, it were a kind of folly in me, to grant them such a disloyal and frivolous digression. For answer hereunto, I say, that we have in such manner confuted his confrontations, that they are become ridiculous. His accusations did not merit the pains were taken therein, but we had a respect to the dignity of the persons, in whose presence he pronounced them. And when any man moveth us to render a reason of our belief, it is no digression, to cause him to yield a reason of his own belief. For a man always to ask questions, and never to make answer to any thing that another asks him, besides the unjust usurpation, it is a confession of his own Ignorance. For he that asks, desireth to be instructed, and he that will not answer, silently confesseth that he is not able to give instruction: And if when we make these questions unto him, we should use a digression, yet seeing that our people are not separated from the Church of Rome, and because we cannot satisfy their demands by the Word of God, it is Mr. Arnoux part to supply their want therein, and to give them instruction; Seeing that if his cause be good, he shall have less pains to produce a place out of the Scripture touching every one of our 17. demands, then to seek for so many shifts; He takes more pains to show the reasons why he answereth not, than he should have had to answer us. 5 The fift reason is excellent. When (saith he) they shall plainly and freely confess, that they can no more brag and boast of the Word of God, and that their confession is wholly abolished, and that it is no more to be spoken of: Then I will make no difficulty to instruct them in my belief, and it shall not be to the end to make them account thereof, but to win them to God. He will have me to leave my own Religion before he instructs me in his belief, but in the mean time what Religion shall I hold while I attend his instruction? This is excellent counsel, to wish me to leave my Religion without taking another in a certain time after, and that I should renounce my confession of the faith, before I know whether he that induceth me to do it, hath a good religion: And if after I have left my Religion, without taking another; I come to Mr. Arnoux to learn his faith of him, and that therein he doth not content me, shall I remain without Religion, or shall I take that again which I left? That is as much as if a man should leave his own Religion, not knowing wherefore: For I cannot know that my Religion is false, unless I know that the contrary Religion is true. This Doctor hath learned all this from Father Gontri, that published diverse small Treaties, wherein are found these slender shifts and childish conceits, to learn men to exempt themselves from answering, always to ask questions, and to bind us to prove our allegations in as many words and syllables out of the holy Scripture. 6 Lastly, after so many overthwarting, Truth giveth Mr. Arnoux a blow, and draweth this confession from him. Such questions (saith he) cannot be made by those that know well, that we never promised, as they have done, neither yet protested in any of our Articles, that we ought not to believe any thing, but that which is formerly set down in the Scripture, and in express terms: to the contrary we hold traditions, which they reprove and reject. He should have said so at the first, without seeking so many overthwarting and delays. Then he confesseth that he cannot answer our questions by the Scripture, and that those points whereof we desire a proof, are not proved by the Word of God, contained in the writings of the Prophets and Apostles, but by tradition, and by the unwritten Word; That is to say, that these doctrines are neither in the Law of God, nor in the Gospel; for in the holy Scriptures the Law of God is whole, and the Gospel whole, and not half, unless the title be false, And yet these 17. points, are the principal points of the Romish Religion, and which are held to be necessary for salvation, & which are the causes of our separation. Then be it known to all the Realm of France, that Mr. Arnoux, being at this day seated in so eminent a place, (after he hath defied us with so solemn a defiance in the presence of his Majesty, and of the greatest persons of this Realm,) hath bled at the nose, & confesseth his own weakness, and acknowledgeth that his Religion is not grounded upon the Word of God, contained in the holy Scriptures, but upon an unwritten Word, and upon Traditions, which have no other rule, nor certainty, than the authority of those that propound them: and who by that tradition have heaped up infinite riches, and builded an Empire upon earth. While the holy Scriptures which is able to make us wise to salvation; is hidden, and withdrawn from the people's sight. And that we on the contrary have from point to point satisfied and answered to all his questions and objections. Blessed be the Name of God, that makes truth to triumph, and draws our adversary's condemnation out of their own mouths. Then with good reason he addeth these words; saying, they did well to conceive that I would never undertake an impertinent thing: and that also which he saith, that we would have him lose days and nights, and spoil his breast, and his stomach with so much writing, and abandon his charge, and then stay a long time for an answer, and striking after one manner, he should lose his blows. It is not impertinent to defend his cause by the word of God, that pains will neither hurt nor spoil his breast nor stomach; For, it is so hard a matter, to produce a place out of the Scriptures for every one of these 17. points, and if not formal, at the least, such as have some appearance thereof. Touching the places of the Scripture alleged by Pope Boniface the 8. and by the last Counsel of Lateran, in so prodigious and profane a sense; Mr. Arnoux Arnoux p. 112. dares not maintain such cotations of the Scripture, nor yet reject them, lest he should condemn the Popes and their Counsels, but finds a way between both, saying, That those proofs are not produced in the literal sense, but in an accommodated and appropriated sense, nothing contrary to the literal sense. I will make our greatest enemies judges herein, whether they would endure that in our confession we should serve ourselves with places of Scripture not agreeing with the literal sense, but with an accommodated sense, made for our pleasures, and drawn for our profit, for those places are interpreted for the Pope's advantage, in an impious sense, to persuade men, that he ought to be adored by Kings, and that he hath all power in heaven and in earth. Are these the men that will bind us, to find all that in the Scripture which we say, and in as many words and syllables, who in the mean time, take liberty themselves to play with the Scripture with such licentious profanation, and think to carry it away by saying that it is an accommodated and not a literal sense, which accommodated sense nevertheless, they receive for good and most certain, seeing they hold that the Pope and his Counsels cannot err in faith? After this Doctor hath so barely acquitted himself, he speaketh as being touched with compassion towards us, and giveth us counsel full of wisdom, saying, Yield yourselves to the Church, and she will tell you all: as if he should say, join yourselves with the Church of Rome, and then we will at leisure answer to your demands: for by the Church he understandeth the Romish Church, which he will have us to believe to be the true Church, before we know what she ought to believe, that she may be the true and pure Church. But why should she rather be the true Church than the Greek or the Syrian Churches, which are ancienter than the Roman, and purer, and which jesus Christ and his Apostles did plant, and where S. Peter and the rest of the Apostles chairs are? Thereupon Master Arnoux will have us plainly to show which is the true Church, if the Church of Rome be not the true Church; but he saith that to mock us: for he speaketh as if he should say, Show us that, but while you show it, we will shut our eyes: for the true Church is that which followeth and teacheth the true Doctrine contained in the holy Scriptures, by that we must know it, as St. Augustine saith, Aug. lib. de unitate Ecclesiae, cap. 16. Vtrum ipsi Ecclesiam teneant non nisi divinarum Scripturarum canonicis libris ostendatur. Et eodem libro. Ergo in Canonicis Scripturis eam requiramus. Cap. 3. let us seek for the Church in the canonical Scriptures: that is, that holy Scripture which they hide from the people. Then these Doctors will have us to show them the true Church, but will not have men to see that, which only maketh them to know the Church. As if a man would have one to show him the best governed Commonwealth, without knowing the rules that make a good Commonwealth. He also will have us to produce our Commission, and the charge that we have from that Church. Whereunto we have answered in the 123. Section of the first Book, where we have handled the vocation of Pastors. The effect thereof is, that although every Pastor of our Churches be lawfully called, and according to the form and manner therein required, by imposition of the hands of other faithful Pastors, after enquiry made of his life and conversation, and of his capacity and doctrine, yet it is not always necessary to have his commission, and allowance from a pure Church, and without error. He that is admitted into the charge of a Pastor, in an heretical Church, (as in an Arian or Nestorian Church) and that hath been received upon oath to teach the truth, ought necessarily to accomplish that oath, and in the same charge to change his heretical doctrine, and propound the true Doctrine of salvation: Not only because the charge of a Pastor, in what Church soever it be, by the nature thereof, and the first institution, is expressly given unto him, and instituted to teach the truth, but also because that every oath made to God concerning any good, just, and necessary thing, and whereinto a man hath not intruded himself, ought necessarily to be accomplished. And if it happeneth, that any Pastors of an heretical and an idolatrous Church, as the Romish Church is, changing their heretical doctrine, and taking on them to preach the truth, and thereby draw a part of their flocks to follow the truth, and that thereupon the other part, obstinate in error, expulseth and excommunicateth them, I say that they ought to be constant, and not to abandon God's cause, & that they may not leave their charge, for accomplishing their oaths, but convert their charge into the true use thereof: for they ought rather to have a respect to Gods will and intent, for the which he hath instituted the charge of Pastors, than to the intent of those that imposed their hands upon them, when it is contrary to Gods will and intent: for a man is not established in the charge of a Pastor to do the will of man, but the will of God: The force of the bond to observe and keep his oath, proceedeth not from him before whom he taketh his oath, or that maketh him to swear, but from God to whom he sweareth, and in whose power the punishments of perjury are reserved. Such was the commission and the proceed of those whom God used to strive against Papistry in the Church of Rome, and openly to publish the holy Scripture, which the Pope had suppressed, who having been chosen and elected Priests and Doctors in the Church of Rome, to preach the Doctrine of the Gospel to the people, and to be sacrificers of the body of Christ, did believe that they were bound to perform the first, because it is the ordinance of God, and to leave the second, because it is the invention of man. Master Arnoux addeth a conceit, which he saith is very strong, and of much force, the substance whereof is, That no Testament is made without there be an heir; That the Testament is the Gospel; That the Church is the perpetual assigned heir of this Testament, the which by consequence cannot err, as being perpetual inheritor of the infallible truth. I answer, that the inheritance which jesus Christ by his testament hath left to the true faithful, Ephes. 1.14.18. Hebr. 9.15. is the Kingdom of Heaven, and not the gift, not to err. And although the infallible truth of God might be called the inheritance of the Church, yet it doth not follow that the Church cannot err, nor sin against the truth. So the law, which is the entire rule of righteousness, is given to the Church, which nevertheless doth sin against that Law. How should the Universal Church be without error, seeing it is composed of diverse and particular discordant Churches? among the which, why should the Church of Rome rather have the gift not to err, than the Greek, ancienter than the Roman, or than the Syrrian, much ancienter than the Greek, and where Saint Peter's chair is, and which jesus Christ himself planted? as also, seeing that the rest of the Apostles having left no successors in their Apostles charge, why should Saint Peter only have one in his? Did jesus Christ ever declare that Saint Peter only, among the Apostles, should have a successor in his charge of Apostle? or did Saint Peter ever declare that the Bishop of Rome should be his successor in quality of the head of the universal Church? Where is there any one word of this succession used in the Word of God? As also that the heresies * Leo the second complaineth of Honorius his Predecessor, for that by his heresy he had defiled the seat of Rome. In the action 18. of the 6. Council. of diverse Popes, (acknowledged by the Popes themselves,) and the schisms which have rend that Seat, and which often times have been the means, that of diverse Antipopes contending for the same, the wickedest and the most unjust of them intruding himself, hath carried it away: have partly broken the line of this imaginary succession: for to what purpose doth it serve to show a list of men's names in a picture, from Saint Peter to our time, if they show not that the second of them taught as the first did, and the third as the second, and so by degrees? Many heretical Churches in that manner produce their succession, and are nothing the better for that; for a succession of a chair, without succession of Doctrine, is rather an expulsion than a succession. Pag. 120. J●nius lib. ●. cap 3. But M●ster Arnoux saith, that learned Irenius saith, that it is altogether necessary that every Church should resort and join unto that of Rome, wherein the chief Principality reci●●●. But M●ster Arnoux, having not in all his Book alledge● an● place that is not either cut short or falsified, would not at the end of his book begin to allege them truly. For, first he addeth this word adherer, which is not in Irenius, and the word convenire he translateth resorting, whereas it signifieth to land, or to come from diverse places into one place. And to these two falsehoods, Master Arnoux addeth a notable corruption of the sense; for Irenius by this chief Principality, understandeth the power of the City of Rome, because of the imperial Seat, and not of the supremacy of the Bishop, or of his Church; for that, Christians from all Churches, arrived at, or came to Rome, because of the Emperor's Seat, and of the Senate, where they had some affairs to be dispatched: As if I should say, that from all the Churches of France, they come to Paris, because the King's sovereign Court is there. Then we must translate Irenius in this manner: To this Church * Ad hanc Ecclesiam, propter potentiam pr ncip●l●atem, nece●s● est omnem co●uen●i Ecclesiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all Churches must necessarily come, because of the sovereign power, which is the imperial power. Upon the same reason, the council of Antiochia, in the ninth Canon, groundeth the superiority of the Bishops of great Towns, because (saith that Council) that all those that have any business, come to the Metropolitan City; ●or that cau●e it hath been ordained that the Bishops thereof should have pre-eminence of honour. Therefore the Church of Alexandria went before Antiochia, although the Church of Antiochia was ancienter, and founded (as it is said) by Saint Peter, because that among the Cities of the Romish Empire, Alexandria, according to civil order, was the second City after Rome, and was before Antiochia. The 17. Canon of the Council of Calcidonia, speaketh expressly thereof; where it is ordained, that the order of Ecclesiastical Diocese should be accommodated according to civil and public form. For conclusion, our adversary imitating (as he saith) the example of Saint Augustine, referreth us to the Fathers, that are not partial in this cause. I marvel why he doth not rather refer us to the Word of God▪ which is not partial, no more than the ancient Doctors are, and which speaketh with another manner of authority; and much more, that he referreth the people to the reading of the Greek and Latin Fathers, whose works are infinite to be read, and the understanding of them obscure, and, which he knoweth, the common people understand not, and that out of their works, there are not many places alleged, whereupon there is not some question made touching the sense and the interpretation of them. And I am much more abashed that he referreth the people to the reading of the Fathers, to be resolved in Religion, seeing there is not one of the Fathers, which the Doctors of the Romish Church do not censure, and often times reprove them: For they make themselves judges of the Fathers, in stead of receiving the Fathers for judges. In their books of Controversies you shall see nothing but diverse opinions of the Fathers, whereof they choose those whom they please and reject the rest, and many times reject them all, to establish their own opinions. Now to show, that the reason why they refer the common people to the reading of the Fathers, is not because the Father's favour them, but only to shun the holy Scriptures, which they fear, and to lead the minds of the common-people through a way wherein they can neither see nor know any thing: I would gladly know, whether our adversaries receive the Fathers for judges in all our Controversies; if they received them not for judges but in certain points, why not also in others? but if they receive them for judges in all things, than they must enter into the lists, and let some of them show us in the Fathers, these seventeen points, whereunto, having been so often times pressed and urged, they are yet to answer. 1 For I say, and maintain it, that they cannot show that any ancient Church ever celebrated the Eucharist without communicants, as they ordinarily do in the Church of Rome, and many times also without any assistants. 2 They cannot show, that any ancient Church kept the people from the communion of the cup. 3 Or that in any ancient Church, public Service, and the reading of the holy Scriptures, was done in a language not understood by the people. 4 Or that any ancient Church, did forbid or hinder the people from reading of the holy Scripture, which is by no means permitted without special privilege in these countries where the Pope is absolutely obeyed. 5 Or that in any ancient Church, they made Images of God, and representation of the Trinity, in stone or in picture. 6 Neither can they show us, that in any ancient Church the people have been taught to pray without understanding what they say, and to be Barbarians to themselves. 7 Or that any ancient Church, hath done any service to the Images of creatures, as kissing, clothing, kneeling before them, or offering unto them. 8 Or that the ancient Church did believe that the Virgin Mary is crowned Queen of Heaven, and Lady of the World, as she is painted in all the Papists Churches. 9 Or that the ancient Church gave diverse charges and offices to Saints, to one over one Country, to another over another Country, to another over an occupation, etc. 10 Or that the ancient Church believed that the Pope can give, and take away Kingdoms, and dispense with subjects touching their oath of fidelity, canonize Saints, and dispense with vows and oaths made to God. 11 Or that in the ancient Church, the Pope by his pardons, distributed the supererogatory satisfactions of Saints, for remission of the punishments for other men's sins. 12 Or that the Pope then, set up pardons in one Church & not in another, making privileged Altars, to the which sometimes he granted two or three hundred thousand years of pardon. 13 Or that the ancient Church did believe that there is a place called Limbus for young children. 14 Or that it adored the host which the Priest holdeth in his hands, with Latrian worship, and that to the same end the Priest lifteth up the host in the Mass. 15 Or that the ancient Church ever esteemed the books of Maccabees to be Canonical books. 16 Or that it believed that the Bishop of Rome cannot err in the faith. 17 Or that the ancient Church did believe that jesus Christ by his death and passion did satisfy for the faults and for the sins by men committed before baptism, but that for sins committed after baptism it belongeth to us to satisfy for them, either in this life, or in the fire of Purgatory. Upon every one of these points, I will content myself with two places alleged by them out of the four first ages. CHAP. III. The five manners or ways of Evasions, set down by Mr. Arnoux to confute the Ministers. THe careful and zealous reading of the holy Scriptures; and the ancient doctors; the understanding of the Latin, Greek, and Hebrew tongues, and the knowledge of histories and of Philosophy, are things required to be in a Divine. But the only intelligence of the Scriptures ought to suffice if all of us were wise, and of one accord; But the sickness of this age, and the startingholes which error hath digged, are the causes that diverse other things are required in a Divine. Father Gontri deceased, acknowledging that, and feeling himself to be destitute of many necessary aids therein, as of the knowledge of the Greek & Hebrew tongues, & yet desirous to win reputation, invented certain means and ways whereby an ignorant person, void of all learning, might maintain a disputation, and to that end published diverse small Pamphlets, which serve to form and frame the manner and order which those that dispute or confer with us, should hold, to whom he giveth these two counsels: The first is never to yield to make any answer, nor to bind themselves to defend the Romish Religion, but always to put questions, and to force us to the defence of our confession. And if they be pressed to prove their belief by the Word of God, instead of answering us, that they should say, It belongs not to you to examine me of my belief, for I am in possession, and you have no commission to examine me; Seeing you are reformers, it belongs to you to reform me, and to produce your proofs. And, who told you that this is the holy Scripture? The other counsel which he giveth is, that when we come to make objections, and to produce our proofs, not to allow of any thing whatsoever we shall say, if we show it not in the Scripture in as many words and syllables as we allege it; and that, if we frame an argument whereof both the propositions are in the Scriptures, to deny that they are bound to allow the conclusion, because Aristotle's rules do not bind the faith: And that, if in our discourse we shall happen to use these words. That is to say, or, by consequence, they should force us to find those words, That is to say, and, by consequence in the Scripture: And that if we produce a place in the Scripture for the clearing and interpretation of another place in the Scripture, they should say unto us, show me a third place in the Scripture, which saith, that this place ought to be expounded by that place: And that, if we do not answer them to their desires, then that they shall break off conference, and thereupon make and raise clamours and slanderous libels, full of triumphant words, that they have brought the Ministers to their Shifts of that is to say, and, by consequences, and to say that a Caroche also is a consequence, because it followeth the horses. There is no Cobbler in the Country, but that in a quarter of an hour he may become a Divine, if it be sufficient always to put questions, and never to answer. Certainly all this is but a small mass or lump of scould-like wrangling, which only learneth a man to defend himself with his claws like a Cat, and to prolong a disputation, never entering into the matter. But this dresser of craftiness and deceit, never reaped any benefit by his proceed; for at the first encounter with the least of the Ministers, his nose fell a bleeding, and all his craft vanished away, like a tempest driven back with the wind of a Hat, and so withdrawing himself like a light horseman unhorsed, went into another town, there to be dealt withal in the like manner. If we would give the like measure to those that use these juggling tricks, we could at the first word that they speak, ask them, who they are, and who sent them, and upon their answer, that they are Priests and Doctors of the Church, say unto them, what know we whether there must be a Church or not, or that there is a Church? and thereupon if they speak any thing, say unto them, show that in as many words in the written or unwritten word. And if they chance to come out with Therefore, or, for that cause, say unto them, show me that word in the unwritten word, and who shall be judge? etc. And so like them use that simple wrangling which is fit only for madmen and malicious wranglers, that fear the touch, and dare not show their faces in open field. Mr. Arnoux followeth this instruction, fit for a man that is meanly furnished, and decking himself with other birds feathers, hath drawn these subtleties into a kind of Art, and reduced them into five heads, intitling his discourse, Means, or, ways of evasion; Whereunder pretence to discover our shifts, as they say, he showeth his own, and frames a discipline of small and slender subtleties, fit rather to stay and hinder disputation, then to instruct. To each of these Evasions, we will say somewhat, that we may not let any thing pass without replying. CHAP. FOUR The first way of Evasion. THe first of our wiles which he noteth, is, that when we are put from a place of Scripture, we produce our own interpretations, and save our credits by, That is to say. Whereunto I reply, That if the interpretation which we give to a place in the Scripture, be drawn out of the Scripture itself, it is not we that are the interpreters, but God himself interpreteth: For example, when to have the understanding of these words, This is my Body, we expound the word This, by the bread which I break, and these words, my Body, by the remembrance of my Body, we are not the interpreters, but the Apostle S. Paul, and jesus Christ himself, which give us this interpretation. So when the Apostle to the Hebrews 13.16. saith for with such sacrifices God is well pleased; We deny that those sacrifices whereof he speaketh are masses, and say, that he speaketh of doing good and of Christian liberality, and prove it by the same verse, where he saith, But to do good, and to communicate forget not, for with such sacrifices God is well pleased. But, in Mr. Arnoux judgement such expositions are not allowable, if I bring him not another place of Scripture that saith, that the same interpretation is true, and that this place ought to be expounded by that place. So, it is requisite that some of the books of the Scripture should be commentaries upon the other books, and that in the Scripture there should be a Commentary upon the Psalms, and another upon the Prophets, that should expound every verse severally, and that should say, that such and such a verse ought thus to be interpreted: but seeing there are no such Commentaries in the Scriptures, it appeareth that Mr. Arnoux hath no other intent but to inquire absurd and impossible things of us, and so never to have the Scripture to be interpreted by the Scripture, and thereby to impeach and hinder all instruction. For example, of our, That is to say, Mr. Arnoux produceth the 2. verse of the 16. Psalm, where word for word according to the Hebrew. It is, My goodness extendeth not to thee: And we say that thereby David acknowledgeth that the good which he doth is no benefit unto God, and that God hath no need thereof, which overthroweth merits. Mr. Arnoux rejecteth this interpretation, (which notwithstanding is the interpretation of his own Bible) which is translated, Bonorum meorum non eges, thou hast no need of my good deeds. This man with a blind zeal giveth a blow to every thing, and to contradict us, contradicteth himself. That which Mr. Arnoux addeth, that every one of us boasteth of a particular Spirit, and of a judgement sounder than that of the universal Church is a slander, none of us attribute such a spirit unto ourselves, such a particular spirit is an universal folly. CHAP. V The second Evasion. THe second Evasion, wherewith Mr. Arnoux saith we serve our turns, is, that we have our recourse to consequences, which (saith he) we would not do if we had a formal place of Scripture: And that to confirm our consequences, we make Sillogismes, the forms whereof proceed from Aristotle's forge, which cannot bind men's consciences, nor strengthen faith. All this is the jesuite Gonters fence, which always held his first trade. He knew not that a place of Scripture from whence we draw a consequence, is nevertheless formal, when the consequence is plain and necessary. If the Scripture saith, For there is no man which sinneth not, 2 Chron. 6.36. Is not that a formal place to prove that the Apostles sinned, seeing they were men? When the Law of God saith, Thou shalt not commit adultery, Is it not a formal place to show that the Pope doth evil to permit adultery, and yet it followeth by consequence? And when the Gospel commandeth every man to believe in jesus Christ, is not that a formal place to prove that Philip and Anthony ought to believe in jesus Christ, and yet that followeth by consequence? So when S. Paul Romans 9.19. saith, For who hath resisted his will? And when David Psal. 115.3. saith, But our God is in the Heavens, he hath done whatsoever he pleased; Are not these formal places to prove that God guideth all things by his providence? Nevertheless, the jesuites, will not allow of such proofs, and when I say, that God guideth all things by his providence, they say unto me, prove that by the Scripture, and then if I allege these places out of S. Paul, and the Psalms, they reject them, because they contain not the same words, and the same syllables, but consequences drawn from them by reason. Acts 17.3. and 18.28. By this means they condemn S. Paul and Apollo's, who by the Scriptures proved to the jews, that jesus is that Christ, although that in those places of the Scripture which they alleged to the jews, the same words are not therein found, but are drawn from them by necessary consequence. So S. Peter, Acts 10.43. saith. To him give all the Prophet's witness, that through his Name, whosoever believeth in him, shall receive remission of sins. Which nevertheless is not found in the same words, but is drawn from thence by consequence. So the Fathers in the Counsel of Nice, by the Scriptures prove, that the Son is consubstantial with the father, and the first Counsel of Ephesus, that the Virgin Mary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara, These words are not expressly found there, but are drawn from them by consequence. Gregory de Nazianze, in his fift Oration of Divinity, saith; There are things which although they are not named in express words, yet men gather things which make and prove them by necessity. Cardinal john de Turre Cremata saith, A thing is contained in the Scripture by these two means, Summa de Eccles. lib. 4. c. 8. either in express word, as in this sentence, Christ was a man or obscurely, that is, that which followeth by good and necessary consequence of things formally placed on earth; as from this proposition, Christ was a man, therefore it followeth that he had a reasonable soul. Peter de Alliaco, Cardinal of Cambray, saith, I say, In 1. Sentent. Quest. 1. art. 3. that to speak properly, a Theological discourse is composed of propositions contained in the Scripture, or of those that are drawn from it, etc. Cardinal Bellarmine in his third Book of justification, Cap. 8. saith, Nothing can be certain touching the certainty of faith; if it be not immediately contained in the Word of God, or drawn from thence by evident and true consequence. For it is not faith, if it be not grounded upon the authority of the Word of God, and thereof neither Catholics nor Heretics make any doubt. Then Mr. Arnoux, which doubteth thereof, by the judgement of a Cardinal and a jesuite, is no Catholic. Where as he saith, that he would have no Sillogismes allowed of; there is a means to content him, by speaking with him as with children, seeing he rejecteth the natural rules of reason: which are not Aristotle's invention, as he thinketh, Zeno Eleates and diverse others before him wrote of that matter. a Diog. Laertius in Zenone Eleate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plain Country people use those rules, not thinking thereon, being insensibly thrust into them by the force of reason. Whosoever will have no consequences produced, abolisheth all common sense, and all use of reason, which only consisteth therein. The rules of Lodgique are no Articles of faith, but instruments to manage all knowledge by order and certainty, and by consequence also, matters of Divinity. CHAP. VI The third Evasion. THe third Evasion which Master Arnoux saith we use, is, that we serve our turns with the circle; in this, that we prove those things to be Scripture by our particular spirit, and prove that particular spirit by the Scripture. Which is false and slanderous. We leave that particular spirit to mad men, none of us makes ourselves judges of the Scriptures; That is the Popes and his Prelate's property, who being assembled boast that they pronounce judgement touching points of faith, and believe they cannot err. And our Adversaries say, that every particular person of the Church of Rome doth certainly discern the true Church, which spirit or particular judgement, is mere blindness, seeing that the poor people have no other proof to know that the Church of Rome is the true Church, then only the witness that the same Church giveth of itself. Touching the circle, if any serve their turns therewith, it is our adversaries, for they ground the authority of the Scripture upon the testimony of the Church: and yet ground the authority of the Church upon testimonies of the Scripture: as one that having placed the walls of a house upon the foundation, afterward should place the foundation upon the walls. When we ask them, how they know that we must believe the books of the new Testament; They answer and say, because the Church saith it, and ordains it to be so: and when we say, that how know you that we must believe the Church? because (say they) that the books of the New Testament say so, and ordain it to be so, for there it is written, Tell it unto the Church, etc. Certainly as often as they allege the Scriptures to ground and authorise their Church, they overthrow that which they will have men to believe; which is, that the authority of the Scripture is grounded upon the authority of the Church. And thereby are tied to roll the circle, as Diogenes is to his tub, and overturn their own wits by this circulation. But when we ask one of them, and say, how know you that your Church teacheth the true Doctrine? or how know you that it is conformable to the ancient Church? There they are at a stay, and the circle rowles no more, and so they are dumb by necessity: For how shall they know the true Doctrine, seeing the rule of the true Doctrine, which is the holy Scripture, is hidden from them? And how should they know whether their Church is conformable to the ancient Church, seeing it is not known, but by an infinite number of Greek and Latin Books, which the people understand not? Then the people must know that the Church of Rome teacheth the true Doctrine, only because those that teach it, say so, which is to believe at hazard, and to have a humane Religion, grounded upon conjectures, without the Word of God, and to allow a man to be a witness and a judge in his own cause. Therefore Master Arnoux giveth marks to know the true Church, without speaking of the holy Scriptures, Pag. 119. which are all false. First, The consent of the people. But there are a greater number of the people that disagree with the Church of Rome, than those that agree therewith. And jesus Christ saith, that broad is the way that leadeth to destruction, Math. 7.13.14. and many there be which go in thereat: because straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. Then he addeth the testimony of Martyrs: a false mark, for there shall never be any Martyrs found, that died for calling upon Saints, or for Transubstantiation, or for Purgatory; They suffered death for the doctrine of the Gospel, for the which our poor Churches have suffered so many martyrdoms by means of the Church of Rome, which suffereth no more, but maketh martyrs suffer. For a third mark, he placeth the authority of the Fathers: But the Fathers are contrary to the Doctrine of the Romish Church, the people cannot look into them: And Master Arnoux speaketh by hearsay: for in his Book he allegeth but four or five places out of the Fathers, which are not found to be false and corrupted. For a fourth mark, he puts the eminence of the Doctrine. I think that by the eminence, he understandeth the excellency, which consisteth in purity, and conformity to the Word of God. Without proof to say, that the Church of Rome hath the purity of Doctrine, it is without proof to pre-suppose that which is in question. To the contrary we have proved, against Master Arnoux, that Popery is a heap of errors, and a corruption of Christianity. And how should the people know that purity of Doctrine, seeing they hide the rule of purity, which is the holy Scriptures from them? For the last mark, he seateth succession, never interrupted. It he understandeth a succession of doctrine, we deny it; if he understandeth a succession of chairs without Doctrine, that succession is nothing. Many other Churches also which condemn the Church of Rome, have their succession, and that ancienter than the Roman. And schisms have often broken the succession of the Romish Bishopric. And how can the people know any thing touching this succession, which cannot be learned but by reading of infinite Histories, and Greek and Latin Authors, that have written for the space of one thousand six hundred years? CHAP. VII. The fourth Evasion. THe adversary noteth another Evasion, wherewith we serve our turns (as he saith;) which is, to produce diverse places of Scripture, one with another, whereof the one serveth to interpret the other. For example, he saith, that we expound these words, This is my body, by this place, I am the Vine: wherein he slandereth us. We know well, that these words, I am the Vine, are not the exposition of these words, This is my body: We note not those places. I am the Vine, I am the door, This cup is the Covenant. The rock was Christ, to interpret these words, This is my body, but to show that whosoever will always take the words of the holy Scripture literally, and leave these interpretations whereby the Scripture expresseth itself, should often fall into great absurdities, and to show that ordinarily the Scripture nameth the signs and Sacraments, by the names of that which they represent. CHAP. VIII. The fift Evasion. THe fift Evasion which Master Arnoux imputeth unto us, is a Chaos of confused calumniations. He saith that we attribute things to the Church of Rome, which she believeth not. That we charge the Popes with injuries. That we reject the original Text of the Scripture, that is, the Hebrew and the Greek. That we say, that a Verse is sliden from the Margin to the Text. That we reject the common translation, received by all the Fathers. That we add unto and take away from the holy Scriptures. That we forge metaphors, and improprieties of phrases. That we esteem that to be spoken per Ironia, which is said upon oath, that we tie a conditional particle, to a period, to draw it from the absolute sense thereof, and make thirty manifest places of the Scripture intricate by one obscure place. This cart of confused calumniations, without any proofs, deserveth no answer. It is an easy thing to speak evil of a man without any proof. And I believe that Master Arnoux hath made a collection of faults, (wherein the Doctors of the Romish Church are culpable,) to impose them upon us: for in Master Arnoux Book we find that in every place he changeth our belief, and maketh us say things which we abhor as much as he doth. He knoweth, or aught to know, that the Doctors and Writers of the Romish Church, say and speak a thousand injuries of Popes, and detest their lives and doctrine. He knoweth that the Church of Rome rejecteth the original text of the Bible, which is the Greek & the Hebrew, and preferreth the vulgar translation before it, which nevertheless is so much corrupted, that if you compare the vulgar translation with the Hebrew, you will say that there is no Book in the world so badly translated. Sixtus Sevensis, the Pope's keeper of his Library, acknowledgeth the same, in the seaventh Book of the Library, * Heres. prima, Editionis venetae, p. 921. & 92●. Vulgata edito quae Hieronymi esse dicitur in multis à Graeca veritate distat. where he saith, that the vulgar Edition, which is said to be Saint Hieromes, in many things differeth from the truth of the Greek. That which Bellarmine acknowledgeth, is so fare a Bell. lib. 2. de Verbo Dei. ca 2. Heretici huic temporis odio editionis vulgatae nimium tribuunt editioni Hebraicae etc. from accusing us of rejecting the Hebrew or Greek Text, that to the contrary he accuseth us of holding too much with it, and of referring too much unto it. Heretics (saith he) in hatred of the vulgar Edition, attribute too much to the Hebrew Edition. For Caluin and Kemnitius will have all examined and corrected by the Hebrew Text. To the contrary he b Eodem. cap. 2. §. His ergo. Scripturas Hebraicas non esse in vniuers. depravatas opera vel malitia judaeorum, nec tamen esse omnino integras. maintaineth, that the Scripture in the Hebrew is corrupted in many places, and contradicteth the opinions of Hierome and Augustine, that will have the Latin translation to be examined and corrected by the Hebrew and the Greek: c Cap. 11. Fontes scripturarum anteponendi riwlis versionem, quando constat fontes non esse turbatos. Nunc autem fontes multis locis turbidos fluere iam ante ostendinus. For he will have the vulgar translation to be preferred before the Greek and Hebrew; And that men should have their recourse to the little Rivers, because the spring is troubled. But those of the Church of Rome, that have some remnant of equity in them, and that plainly perceive that this opinion is an entrance into Atheism, and maketh nothing certain in the Word of God, join themselves with us, and not only reprove the vulgar translation, as Sixtus Sevensis aforesaid, but also they themselves have made translations of the Bible according to the Hebrew, as saints Pagninus, a Luquois Monk, and Arias Montanus a Spaniard; between the which translations, and that which is used in our Churches, there is great conformity. Whereas Master Arnoux saith, that the vulgar translation hath been received of all the Fathers, he showeth, that he never looked into the Fathers; for in Saint Augustine there are two thousand places of the holy Scriptures alleged in other words than they are set down in the vulgar translation. And Tertullian useth a different translation from all the rest; and in Hierome we have diverse places of the old Testament, by him truly translated according to the Hebrew; and Bellarmine in the tenth Chapter of his second Book de Verbo Dei, saith, that the vulgar translation began to be received in the Church of Rome, in the time of Gregory the first, that is, six hundred years after jesus Christ. And Saint Augustine acknowledgeth, that in his time, the diversity of Latin translations were infinite, in the second Book of Christian Doctrine, Chapter 11. In all these things, De Doctr. Christianae, l. 2. ca 11. as also in the rest of the smaller calumniations, which he setteth down, he showeth, that he knoweth not what we say, nor what he himself saith: and that he hath no knowledge of antiquity, nor of the nature of our Controversies, and had done wisely, if he had showed his Book to men of some judgement, before he published the same, in stead of taking all his defence out of Father Gontri, without any other examination, which jesuite, if he were living, would ask for his feathers again, and so Mr. Arnoux should be stark naked. The reproach which he giveth us; to take from the Scriptures, without telling wherein and how it is done, is unseemly in the mouths of those that from the Law of God cut off a whole Commandment, that is, the second Commandment, wherein the worshipping of Images is prohibited. But we must of force say something touching the reproach which he giveth us, that we attribute things to the Romish Church, which she believeth not. To avoid this blame, in the defence of our confession of the faith, against Master Arnoux, I have drawn our Adversary's belief from the Counsels of the Church of Rome, and specially from the Council of Trent: as also from the Decrees and Canons of Popes, and from the Text of the Mass. And where there is any discord between our Adversaries, I have not hidden it, to the end, that an error which belongeth but to one part of the Romish Church, should not be imputed to the whole body thereof. And if I have alleged any particular Doctors, they are some of the notablest, at the forefront of whose writings, the approbation of the Doctors, and of the faculties of Theology, is opposed. In controversies of Religion, to impute contrary things to the adverse party, which he believeth not, is expressly to make war against God, and to fear that the truth should be known, that is, to make controversies where none are, as if we had not true controversies enough, without forged false controversies. It is a confession of a bad cause, and an acknowledging of the truth of the contrary opinion, when before we speak against it, we seek to disguise it. To be short, it is a confessing that if the opinion of the Adversaries were truly propounded, it could not be contradicted. Or if any man doth it without malice, he showeth that he wanteth common sense, to content himself to learn the belief of his adversaries, by their enemy's invectives, or by popular report, rather than by their own confession. Whereby it happeneth that all the disputation is a manner of skirmishing in the air, which striketh no man, and a fantasy of an imaginary controversy, forged, to storm or bestir themselves against. But this is the manner which at this day they use with us, for they that preach, or write against us, make us as black as Pitch with slanders, and forge another confession for us. When we read our Adversary's writings, we might imagine that they writ against another Religion than ours, if we saw not our names at the beginning of their Books, and in the titles of the Chapters. And what protestations soever we make that we believe nothing that they make us to say, yet they are resolute, and will persuade us that we do believe it. Master Arnoux Book written against our confession justifieth the same, which in stead of refuting our confession, changeth it, in such manner, that fight against his own inventions, his quarrel is against himself. Whereupon, I am forced in a brief Table to set down what kind of confession of the faith our Adversary's attribute unto us: and how they paint out our confession like a horrible Monster, which they show unto the people to get money thereby. Peter Cotton the jesuite, made a Book entitled Catholic Institution: at the beginning whereof, he hath made a Preface to those of the pretended reformed Church, wherein he comprehendeth all our belief in 28. Articles, which are these that follow: 1 THat the Children of Christians may be saved only by the faith of their Parents, without baptism, and therefore that baptism is not absolutely necessary. 2 That the Bread in the Supper of our Lord is only the figure of the Body of jesus Christ. 3 That the Church may err. 4 That we must not allow of any traditions. 5 That Angels and Saints which are in glory, know not our necessities, and cannot hear our prayers. 6 That Priests and religious persons may break their vows. 7 That single life is not to be preferred before marriage. 8 That the Books of Macabees, Wisdom, Ecclesiasticus, Tobias, the rest of Daniel, and Baruc, are Apocryphas. 9 That the Soul of the Son of God did not descend into Hell, to fetch the souls of the holy Fathers from thence, which there stayed for his coming, or that before the Ascension of jesus Christ, the souls of the Saints were received into Heaven, & not into Limbus, nor into any other third place. 10 That we must confess our sins to God only. 11 That faith only justifieth. 12 That when the fault of sin is remitted, the punishment also is remitted. 13 That God did not create men in one and the same condition, but that he created some to be saved, and the rest to be damned perpetually. 14 That every particular man hath an Angel that watcheth over him. 15 That it is not lawful to salute him, nor to call upon him. 16 That God doth not suffer sin to be done, but that he will have it to be done, that he thrusteth us forward unto it, and constraineth us thereunto. 17 That the Scripture is easy to be understood, and that the understanding thereof is given unto all men. 18 That there needs no ordinary or extraordinary vocation to preach the Word of God. 19 That we must believe nothing but that which is written. 20 That God hath not given power to the Church to remit sins. 21 That all sins are mortal. 22 That a man cannot merit by grace. 23 That it is impossible to keep the Commandments of God, although he aid us. 24 That God doth not recompense good works. 25 That there is no distinction of blessedness among the Saints, and that they are all equal therein. 26 That we must not use the imposition of hands which the Apostles used upon those of Samaria and Ephesus. 27 That the precept to anoint sick persons with oil, whereof St. james speaketh, ought not to be practised in the Church, although it was used by the Apostles. 28 That prayer for the dead was not used in ancient times, nor yet in the Maccabees time. Upon these eight & twenty Articles, he asketh us proofs out of the holy Scriptures, but he should ask proofs of all these Articles of those that believe such things, and not of us to whom all these points are in a manner slanderously imputed. Upon the which I will briefly say something to the Reader, and run over all these Articles. 1 IT is false that we say that Children may be saved only by the faith of their Parents: Touching the necessity of Baptism with water, the Church of Rome believeth it not. The Council of Trent is of opinion that a vow supplieth the want of Baptism with water, and our Adversaries say, that the Baptism of blood, and the Baptism of the Spirit, that is, martyrdom, and regeneration, without baptism with water, may save a man. 2 It is false that we believe that the Bread in the holy Supper is only the figure of the body of Christ. The Scripture teacheth us, that the Sacraments also are seals to confirm, and that the bread which we break, is the communion of the body of Christ. 3 It is false that we simply say that the Church can err: The Church that is spoken of in the Creed, which is the Church of the Elect, cannot err in deciding of the doubts in faith, because it never assembleth to decide any thing. Touching the visible universal Church, it was assembled in the persons of the Apostles, which did wholly govern it; than it could not err. Now it is divided into particular contrary Churches; separated from communion. It is impossible to assemble the same to decide any causes. Touching particular Churches, as the Greek, Roman, and the Syrian, etc. There are some that may err, and there are some particular Churches wherein it is impossible to be saved, that is, those that are idolatrous, where the benefit of jesus Christ is corrupted. 4 It is false, that we reject all traditions, we reject those only, which add something to the doctrine of faith, contained in the holy Scriptures. 5 It is false, that we believe that Angels and Saints, know not our necessities, they do generally know, that the Church of God is persecuted, and hath great combats to resist. The Angels that God hath appointed to be our guardians, know our necessities, and what estate we are in. 6 It is false, that we simply say, that Priests ought not to keep their vows, if they make a vow of possible things, and conformable to the Word of God, they ought to keep them. 7 It is false that we say, that single life is not to be preferred before marriage; single life that is continent, and hath no evil desires, hath great commodities and advantages above marriage, and more liberty to serve God. 8. 9 The eighth and ninth Articles are true, we reject the Limbus patrum, which is said to be empty these 1600. years, and the Apocryphal books. 10 It is false, that we say, that we must confess our sins only to God. We must confess them to the Church, and to our Pastors, and to our neighbours whom we have offended. 11 To take the word justify, in that sense which our Adversaries take it, for regeneration and sanctification; It is false that we say, that faith only justifieth. For a Christian is regenerated by all Christian virtues. But if by being justified they understand absolved, and esteemed to be righteous before the judicial seat of God (which is the sense wherein the Scripture ordinarily taketh the word justify) in that sense, we say, that faith void of works, cannot justify us: but that faith accompanied with works, only hath the virtue to justify us; for that among Christian virtues, faith only hath that property; To apprehend the benefit of our Lord jesus Christ. 12 It is false that we simply say, without exception, that when the fault is remitted, the punishment also is remitted. We speak that of satisfactory, and vindicative punishments: but not of chastening punishments which serve to amend and instrust the sinner in time to come. Those punishments are sufferable with the remission of sins. 13 It is false that we say, that God hath created men to be damned, Caluin saith not so, and if he had said so, we are not bound to believe it. 14 It is false that we say, that every one of us hath not an Angel to be his guardian. Our Churches have not defined any thing touching that point. Whether God employeth an Angel for the guarding of diverse persons, or many Angels for the guarding of one man: It is a thing which we leave to the Counsel of God. 15 The fifteenth Article is true, we honour Saints, and set them before us for an example, and aspire to their beatitude, but we call not upon them. 16 It is false and slanderous that we say, that God thrusteth us forward and constraineth us to sin; that doctrine is horrible and devilish. Caluin to whom they impute this doctrine, never said it, but taught the contrary, and although he had said it, yet our confession of the faith in the seaventh Article, protesteth the contrary in these words, saying; Not that God is the Author of evil, or that the fault can be imputed unto him, seeing that his will is the sovereign and the infallible rule of all doctrine and equity. 17 It is false that we say, that the Scripture is easy to be understood, and that the understanding thereof is given unto all men. In it there are obscure prophecies, and difficult places. We say that in the Scriptures there are sufficient, evident and clear places which are instructions unto us for salvation; and that in things which are plain and manifest in the Scriptures, and which have no need of interpretation, all that which is necessary for our salvation, is contained. 18 It is false that we say, that to preach the Word of God there needs no ordinary nor extraordinary calling. I have made a book expressly to prove the contrary. 19 It is false that we say, that we must believe nothing but that which is written. We say, that we must not receive any doctrine, (as necessary to salvation) that is not contained in the holy Scriptures. 20 It is false that we say, that God hath not given power to the Church to remit sins; faithful Pastors have that power, but their pardon is conditional, so the party be a repentant sinner, which is not certanely known, but to God only. Therefore their judgement must of force be conditional. As the holy Scripture saith that Pastors save souls, because God useth their ministry to save them, so it saith, that Pastors pardon sins, because God useth their means to pardon them. 21 It is false that our Churches have made any definition touching this point, that all sins are mortal: It belongeth not to criminals and sinners to determine what punishment every sin they commit deserveth. Only we reject that distinction which is made between mortal and venial sins; that is, pardonable: because those sins which are called mortal, are pardonable in those that convert and amend their lives, and those sins that are called venial, are mortal when men persevere therein till they die, and that contempt and final obstinacy is added to the transgression. 22 The 22. Article is true, We do not presume that we can merit before God, and if thereupon we should be asked, whether we cannot merit by the grace of God? I answer that the same grace is it which hindereth us from meriting. For, for that cause our good works are not meritorious, because they proceed from the grace of God. It is no merit to receive grace. 23 It is false that we say, that it is impossible to keep the commandments of God, though God doth help us. When it is the will of God to make a man perfect, and without sin, no man can hinder it, nor limit any rules to the efficacy of his Spirit. 24 It is most false that we say, that God doth not reward good works. 25 It is false that we hold, for a most assured thing, that the Saints have equal glory in heaven. That is no Article necessary to salvation, we condemn no man for that opinion, but suffer every man to conceive thereof as he thinketh it most probable. But the Pope which giveth a degree of glory unto some men above the vulgar Saints, is bound to maintain that inequality. 26 It is false that we say, that we must not use the imposition of hands which the Apostles used in Samaria, and in Ephesus: Whosoever hath the virtue by imposition of hands to confer the same miraculous graces, and the gift of tongues, which the Apostles conferred, shall do well to use that ceremony. 27 It is false that we say, That the precept to anoint the sick with oil, whereof S. james speaketh, ought not to be practised in the Church; We know, that not only the Apostles, but also their disciples after them, did profitably use the same, for healing of the sick: Whosoever can by that unction do the like miraculous effects, shall do well to use the same ceremony. 28 Lastly, it is false, that our Churches believe and teach that prayer for the dead was not anciently in use. We say, that the first ages, whose examples should serve us for a Law, used it not, and that God did not ordain it. Touching the Maccabees, it concerns us nothing to know, whether that as then they prayed for the dead: For although the books of the Maccabees are full of fables, and that the same history is to be suspected, yet although it were true, our Religion is not ruled by the jews actions, but by the commandment of God, as also that prayer for the dead, whereof we speak, is made with a reference to the resurrection, and not to draw souls out of Purgatory. The indifferent Reader will consider, with what people we have to do, seeing that of the 28. Articles, wherein they comprehend our Religion, there are but four which truly and without calumniation do represent our doctrine: and what hope is there, to end our Controversies by the Word of God, seeing that they bind us by the Word of God to prove those things which we believe not. How should they faithfully propound our belief to their people, when they disguise it unto us? Put the case that our Religion were as full of errors, as it is holy, just, and true: why do they instead of seeking to draw us out of errors, go about to drown us therein? why do they study to make us worse, instead of amending or bettering us? or do they think, that we have forgotten our Religion, and that we must be forced to come to them to learn it? We are used in the like manner by the Bishop of Luzon, in his book that he hath made against our Epistle dedicated to the King. In the tenth page, he reduceth our Religion into twelve Articles, which he hath forged out of some places of our Authors, which he hath clipped, and which do not say that which he would have them to say, which we take for a justification of our cause, seeing that no man dares encounter with us face to face, nor come directly to us, but all of them take a wrong course, and go bias way, and discharge not their choler against our Religion, but against another, which they have forged at their pleasures. FINIS.