MANVDVCTIONS TO THE palace Of truth.  
By F. B. observant.  MICH. 4. 
Venite, ascendamus in montem Domini,& ad domum Dei jacob:& docebit nos vias suas.  

TVRRIS FORTITVDINIS NOMEN DOMINI.   
MACKLINE, Printed by HENRY IAY●. ANNO 1616.   

TO THE honourable BY ALL THE titles of true nobility: M. S. T. Health and eternal happiness.  
worthy S. r  
I want but some feeling proof to give you, that might witness, howe strongly you command my duteous affection. If my word should not be taken, the reasons I haue to show, would easily persuade it. But your virtues which taught me them, taught me also to conceal them, for the connection they haue with an argument much pleasing to most men, but not so suitable to the scope of your intentions. For as the Heauens bright lamp shines onely to give us her light, without affecting any praise or honour from us: even so your aim in the pursuit of most laudable and virtuous actions is no other, then the pure respect of virtues self, and hope of that immortal recompense, wherewith he, who gave you this heroic spirit and endeavour, will infallibly crown your happy labours.  
This consideration, for all it teaches me to be silent in your praises, yet it frees me not from that peculiar observance, which( if VERTVES claim TO HONOR, be a warrantable title) I must needs aclowledge as a tributary due to your noble worths. 
Arist. 4. Ethic 3.  For discharge whereof, not finding my weak abilities better furnished, I was willing at least, by this simplo present,( the slight employments of some vacant houres) to give you a kind of recognisance, howe much I do worthily owe you, for those much-worthie respects.  
Not to dissemble my poverty; I must confess, that the most I can here challenge( besides the changing of good Latin into bad English) is no more, but onely the reducing into method such Collections as I had long since gleaned out of sundry Classike Authors; the stuff is wholly theirs. But this point, I doubt not, will the rather commend it to your favourable accptance, knowing that as the pitch of a dart pierceth a great deal deeper when it is delivered from some able and valorous hand: even so, those motives do more forcibly penetrate and prevail, which proceed from strong and soundlie-warranted authority.  
The occasion that set me first a work in this business, was the encumbrance I chanced now and then to haue with certain persons, who being more curious to demand reasons, then capable to understand them, are so injurious to the Principles of reason, as they will needs know the reasons, even for the most profound mysteries of our Christian belief: imagining belike, that it were an absurdity to beleeue any thing which could not be proved by reason. As though wee were bound to give no more credit unto God, then to a cozening Quack-saluer, whom no man will refuse to beleeue, if he bring reasons and demonstrations, for what he shall propound Or, as though divine Oracles were of lesser authority then Lawyers REPORTS which,( to use SENECAS words) ipsâ dicentium authoritate per se valent, 
Senec. in Ep.  etiam si ratio non redditur.  
But yet for to satisfy these men in some reasonable terms, who stand so much vpon terms of reason, I considered that saying of the cynic Philosopher, 
Antisthen apud Stobaeum.  Contradicentem docere oportet, non contradicendo compescere. Wherefore being desirous to haue them well taught, I thought it my best course, to address them unto a schoolmaster of that sufficiency, as nothing should bee wanting in him which might be required for such a purpose: following herein the example of the Philosopher PLATO, 
Val Max Lib. 8.  who being by some demanded his opinion in a question belonging to geometry, would not take vpon him to resolve the point himself, but sent them to EVCLIDES, the most expert famous Master of that faculty living in those dayes. So I perceiving how much it importes the schollers profit, to haue a wise teacher, haue presented them such a one, as might in all poyntes satisfy their curious desires.  
To this purpose, I selected these few considerations out of such notes as I had formerly gathered, which might serve as a directory to guide them unto the Infallible Rule of Faith; assuring myself, the onely authority of this teacher, to be a reason of that force, as needs they must yield unto it, unless they would show themselves utterly void of reason and humane sense.  
The handling of this argument,( for the parte that I haue therein) I must acknowldge to be( as they say) Pingui Minerua, no better then a plain rustic web of homespunne warp; but this I was also taught to be the nature of truth, Vt nuda& simplex, esset luculentior: 
Lact. l. 3. cap 1.  ideoque ornamentis extinsecùs additis, fucata corrumpitur. In this point therefore, I followed SENECAS counsel, who saith it is better to take the beaten and plain way, 
Ep. 102.  Quàm nobis ipsis flexus disponere, quos cum magna molestia debeamus relegere.  
What ever shall seem wanting in the rest, I trust you will imitate the divine bounty, not respecting so much the oblations worth, as the poor offerers willing devotion; without which, even the richest Donaries, as lacking their formal perfection, do merit very little, or no esteem.  
With these, NOBLE Sr. I humbly take leave, wishing you FOR THE PRESENT, the full measure of that felicity, which is no where found but amongst Epicureans of your own rank; FOR THE TIME TO COME, so much more, as boundless eternity can give you. And so I commend you to the euer-deare protection of our heavenly saviour.  
Octob. 12. 1615.   

IN MANVDVCTIONES Ven. P. F. B.  
QVisquis in errorum Labyrintho deuius errat,  
Accedat, tutum hac semita monstrat iter.  
Non opus est Filo, vt caeco deuce, Theseos instar,  
Insidiatrices transeat arte vias.  
Ecce nouum Filum, quod non Minoidis arte,  
said recto Fidei tramite, pandet iter.  
Cede Ariadne, tuum quid nobis Thesea jactas?  
Vinceris:& plus haec Pagina laudis habet.  
Ars tua te celebret, said solùm profuit uni,  
Haec est mill animis vera futura salus.  
Tu benè Thessêos gressus, haec Pagina mentes,  
Ingeniumque sua doctior arte, reget.  
F. Theodorus Midleton.   

R. V. In commendation of this work.  

EVen as the mud of the egyptian NILE,  
New different Monsters every year doth breed,  
Whose lasting onely is some little while,  
For to no generation they proceed;  
Because it seemeth nature shames to show,  
Her errors, in assisting these to grow.   

So hath the Malice of the STYCIAN lake,  
In every age produced monsters strange,  
Which by creation seem to undertake,  
Right into wrong, good into ill to change;  
Albeit their endeavours, never frame,  
But to their own,& to their Authors shane.   

Yet now in our unhappy later age,  
The foe of truth, and ancient friend of lies,  
Against the fortress of true faith doth wage,  
A greater war, and in more force-ful wise,  
By heaps of monsters on the sudden bread,  
As hell were broken loose, from whence they fled.   

And though it stand not with their bad creation,  
Long to endure, in course of kindes increase,  
But that they must decline through variation,  
And warres intestine, which do never cease;  
Yet let they not, mean while, what ere they may,  
On souls of men to make their hungry pray.   

To warn thee then good Reader to beware,  
Least that they should thy sillie soul betray,  
And make the scripture serve to be the snare,  
To catch it fast, and thee to hell convey;  
This book is written, and doth well disclose,  
To know, and to prevent the fraud of those.   

No cause at all did move the Authors mind,  
To writ the same, but love of God and thee,  
For earth and earthly joys he hath resyg'nd,  
For hope of heaven, where ioy will ever be.  
mean while, he doth from his religious Cell,  
Desire of God, thou may'st resolve thee well.   
R. V.   

THE arguments OF the Chapters.  

1 A Scantling of the narrow lymitts of Mans understanding. pag 1.  
2 That it is against reason, we should seek by reason to comprehend the Mysteries of Faith. pag 16.  
3 Of a certain main Spring of presumption termed by the Apostle; Falsinominis scientia. 1. Tim. 6. pag 26.  
4 That truth takes no disadvantage by our blameless ignorance in the reasons of divine Mysteries. pag 38  
5 Why Almighty God doth require our belief in things supernatural. pag 43  
6 Of the Rule of Faith: and Ecclesiastical Hierarchy. pag 47.  
7 The prerogative of the Rom. Church, and perpetual Succession of her bishops. pag 65.  
8 How absurdly they pretend this Church to haue lost her primitive Faith. pag 70.  
9 Of two other shuffling evasions, as absurd as the former. pag 78.  
10 An example showing that it is but loss of time to argue with such men out of only Scripture. pag 91.  
11 The discovery of acertaine sophistical deceit of theirs. pag 98.  
12 Their wresting of Scriptures to an impious sense. pag 103  
13 The fruitless yshew of Disputes with men of prejudicate opinions. pag 112.  
14 A compendious and forcible Argument against all Heresies. pag 116.  
15 The different spirits of the old Apostles and our new Teachers. pag 123.  
16 These mens discord amongst themselves, and mutual jars in points of Faith. pag 127.  
17 Their perpetual agreement in one point: with a special cause of their revolt from the Church. pag 134.    

CHAP. I. A SCANTLING OF THE NARROW limits, OF MANS understanding.  
IT Is a Rudiment borrowed from no trivial schools, 
Theodor. de curand. Graec. off. Lib. 1.  that Principium scientiae, est demere ex animo, se aliquid scire, opinionem. The first step to knowledge, is for a man to persuade himself that he knows just nothing. Whereupon, one of those ancient Hermits( whose conferences are recorded by CASSIANVS) told a scholar of his, 
Collat. 9. cap. 10.  that he was now somewhat near unto knowledge, as having begun to understand his own want thereof.  
The Philosophers, never gave a truer verdict( if wee beleeue lactantius) then at such time as they pronounced sentence of their own ignorance. 
L. 3. c. 1.  SOCRATES for all his wisdom, affirmed, that he knew only one thing, which was, his ignorance in all things. And DEMOCRITVS, who travailed a great part of the world to seek for knowledge, in the pursuit whereof, he spent many yeares, found notwithstanding so little of that he sought, as he pronounced, that truth was drowned in some hollow pit. And ARCISELAVS an other Philosopher, finding so great obscurity in the search of things, maintained flatly that nothing could be known.  

To. 10. Oper. D. Aug.  S. augustine, or who ever it was, that wrote those Sermons, ad fratres in Eremo, reporteth how the Philosopher ARISTODEMVS, spent many yeares study, but onely to find out the nature of a little Bee, and yet could never come to know it. Onely HIPPIAS, a man prodigiously self-conceited, 
L. 3. de Orat.  would needs take vpon him the skill to know all things, as CICERO witnesseth. Quem ego divinum hominem dicerem,( said witty PETRARCH) nisi insanum crederem. I should say the man were inspired by God, had I not believed he was out of his wits. Others, more wisely balancing their weaker abilities, haue affirmed, that al human skill, is nothing else; but a kind of learned ignorance; 
Nicol. de Cusa. de docta ignorant. l. 1. c. 1.  and as one writing of this argument, said very well: Tanto quisque doctior erit, quanto se magis nouerit ignorantem.  
This imperfection of knowledge, no man how learned soever, but shall easily find in himself, if he well consider, how defectuous and blind his reasons are, even in those daily objects, which present themselves to our common view;& how many things there be in the works of nature, the reasons whereof, are to men utterly unknown: How in the rest, for the most part, they do but frame conjectures; and if they chance to meet sometime with reasons, 
In Iphighen Act. 4. vers 209  yet are those reasons subject to control and contradiction, according that saying of EVRIPIDES: Rationes antiquant rationes,& tollunt.  
Now if our capacity in these things be so slender( as every man sees) what is to be thought of our skill in divine and supernatural secrets, which haue so great a disproportion, for the state of this life, with our understanding? Wherefore to such as will needs climb by reason above the pitch of reason; S. gregory gives a wise and profitable document in these words; He that in divine mysteries can find no reason, 
9 Moral. 11.  let him but reflect vpon his own weakness, and there he shall quickly find the reason, why he could not find a reason in those unsearchable secrets.  
There he shall see his own ignorance in a number of things which are in daily use, that he may the less wonder, though he cannot sound the depth of such an Ocean, as no man could ever yet penetrate. he shall there see, that the chiefest cause of his error( as S. august. speaketh) proceeds from the ignorance and mis-vnderstanding of his own very self. 
Lib. 1. de Ord.  From hence it comes, that many foolish men haue so great an opinion of their own wisdom, deluded with a false persuasion of that skill which indeed they want. As on the contrary, we see, that the wiser a man is, the more ignorant and foolish he reputes himself, because he considers, that his knowledge even in those things which he best understands, is very obscure and imperfect. He compares with these, a far greater number of others which surpass his reach, and by this comparison he wisely perceaues, that his understanding in most things is either very shallow, or none at all.  
For example, if he take but a view of his own soul, which is a thing of all others, wherewith he hath nearest correspondence and familiarity, yet, when he shal come to ponder, and seriously debate with himself so many circumstances as are there to be considered, he will undoubtedly wonder, and confess, that there is not any one thing farther separated from his understanding. In so much as perhaps no man hath been hitherto found so cunningly learned, that could rightly define the substance thereof: concerning which point amongst the Philosophers( as lactantius writes) there was never yet agreement, 
Dei Opif. De. c. 17.  of likelihood also never shall be( saith he) in time to come.  
The uniting of two substances so opposite in one person, who is able to understand? Their actions also no less repugnant then the substances, haue troubled the wits of many wise men and great Philosophers. Which dissimilitude of operations made PLATO to affirm, that a man had three souls, being not able to understand how so many disagreeing functions should grow from one, and the self same.  

Cap. 27.  S. augustine in his Meditations falls into this wonder with himself vpon the consideration of mans soul. What a marvelous creature is this, so strong, so weak, so little, so great; which searches the secrets of God, and contemplates heavenly things! which, with admirable wit and skill hath invented the practise of so many arts, for the use and commodity of man: which of other things understands so many principles, and yet concerning her own self, how, and in what maner she was made, knows nothing at all!  

Eph. 121  We know( saith wise SENECA) that we haue a soul, but where it is, what maner of thing, and whence it is, wee know not. None of us but understands there is somewhat which stirs and moves his affections, yet what it is, no man can tell. every one finds in himself, a kind of forward endeavour, but whence it comes, he is utterly ignorant. And to the same purpose, in another place: That we haue a soul, 
L. 7. not q. c. 24.  by whose commande wee are pushed forward and pulled back, all men do aclowledge: yet is there not any man able to explicate what this ruler and commander of ours is, no more then he is able to prove us where it is. One will tell thee, it is thy breath, another, that it is a Harmony, a third, that it is a divine motion and portion of God: a fourth, that it is a most subtle air: a fifte, an incorporeal power; some one or other, that it is a blood, a heat, and I know not what.  
This was the agreement of the Philosophers, not onely in that question alone, but in all the rest, which they handled for the most parte, with that constancy in their opinions, as they did not only differ one from an other, 
Theodor de curand. Graec. affct.  but every one almost from himself, in the very selfsame points of doctrine, adeò vt eorum dogmata semper dubitabilia, semperque inuestiganda sunt, said THEODORETVS, speaking of their endless disputes, and unsteadfast opinions: which made PLATO deny them the title of Philosophers, terming them Philosophasters; as much to say, as counterfeits of that profession; Quae in ipsius boni verique scientia●● versatur, saith he.  
It is doubtless the noblest use of mans wit that can be, to contemplate the admirable works of nature, the powerful wonders of Almighty God; and those mushrompes, whose base thoughts never mount higher pitch, then their muddy appetites, can deserve no rank in the society of men; yet will the best wits also grant this, that after all their weary search and painful study employed in these things, they find themselves as new to learn, when it were time to give over, as when they first begun.  
How many stupendious wonders be there in every one of the four elements, which the wisest academics were never yet able to penetrate; notwithstanding their extreme diligence,& toil some endeavour to compass the same? I doubt not also, but those points in question so many ages ago, for example: 
Defectus Solis varij lunaque labores,  
Vnde tremor t●rris: qua vi, maria alta Auiescunt.  
Obicibus ruptis, rursusque in seipsa residunt?  and a great number the like; do hang at this day in as doubtful balance, as the Philosophers left them many ages past.  
It were needless to speak of celestial bodies, 
De opif. Dei. c. 14  when it is manifest that even in our own( as lactantius well noteth) there be a great many secrets whereof he onely who made them, understands the reason. Which thing we find to be true, not onely in humane bodies, but even in the least Ante, worm, or fly that breaths.  
To omit the hidden properties of sundry beasts, Fowls,& Fishes, whereof PLINY and others do writ at large: 
Pl. hist. l. 32. c. 1.  There needs no other instance to be sought for a wonder surpassing mans reach, then that great secret which the said PLINY rehearseth of a little fish, not much bigger then a snail, whose power is such, that by onely cleaving to the keel of a ship, she stops her violent passage in spite of al the force, that a hundred nymble mariners, with help of wind and tide can afford her.  
Let us descend to lesser wonders, and take but a little gnat for example( yet there be others of lesser bulk) tell me where hath nature placed so many sences in this poor silly bug? where hath shee formed her sight? applied her taste? inserted her smelling? where hath thee framed that buzzing, rude, 
Lib. 11. c. 2.  and mighty sound( as PLINY terms it) in respect of so little a bodies proportion? with what fine arte hath shee fashioned her wings? drawn out her small and tender shanks? and other like circumstances observed by that curious Author in his particular description of this corpulent beast.  
The very like observation made S. basil, of the admirable frame and property of the little Emmet, wisely reproving their folly and rashness, 
Con. Eunom. ep. 168.& alibi.  who presume by reason to comprehend the mysteries of Faith, being not able to give a true reason of so many things as come to be considered in this petty wonder.  
ARNOBIVS demands of the like reason-searchers, 
L. 2. con. Gent.  by what kind of workmanship, the heart, spleen, lungs and liver are concrete and formed in mens bodies? whence the bones take their solidity& hardness? the flesh his softness? how the bowels are fashioned, the veins contryued with such artificial pipes and conveyances? &c. which are points may seem perhaps more soluble to some, then their answers would appear substantial, being well examined. And SALOMON doth aclowledge their difficulty, where he saith, 
Eccl. 11.  That as a man is ignorant of the way by which his spirit enters into his body, and by what means the bones and sinews are knit together in his mothers womb, even so he is not able to understand the works of God, who is the framer and architect of all things created.  
These questions also following, are demanded by the same Author in the place alleged; how that rain, for example, being a matter so fluent and sliding continually, should hang in the middle region of the air, and be kept from his natural rolling course and descent? And why this water should so softly fall down by drops, whose nature is to gush out in streams? whence also the winds do come, and what they are? what may be the reason that the seas are salt? or of the difference of soils, of which some are mellow, some others are sour and cold, &c.  

Arn. l. c.  For what cause so many kind of wild beasts, snaks and serpents were created and brought forth? What do owls, Buzzardes, and Vultures make in the world? What good do such a number of Antes, worms, pleas, and mallepert flies? What do Spinners, rats, mice, caterpillars, horseleeches, Water-spiders, Beetles, and an infinite rabble of such like vermin?  

Lib. 1. de Gen. ad lit. Con. Manichaeos. c. 16  Certainclie, S. augustine, as great a clerk as he was, doth not stick to confess that he knew not wherefore mice, frogs, flies, and such other petty vermin were created. And in another place he sheweth that amongst the works of nature, 
De civit Dei. l. 22 c. 4.&. 5.  there be an infinite number of things, whereof no certain reason can be given. And that it was expedient, 
Epis. 222  the reason of diverse of Gods admirable works should remain unknown, least with queazie stomachs( as he speaketh) they should grow to vulgar and of less esteem, 
Apud animos fastidio languidos  the reason being once known and thoroughly understood.  

Arnob. ubi sup.  Now therefore, seeing the natures, the origine and causes, of these and a great many others, which were ouertedious to reckon up, be to our curious aduersaries utterly vnknowen, nor they themselves are able to explain, what is true, what is false: let them give over to trouble and disquiet our modesty, who in matters of higher degree, and more weighty consequence, which are points subject to disputes and controversy, do freely confess our ignorance, and leave them every one to their several causes, judging it not fit for us to discuss or determine them.  
For who is able to penetrate the purpose and meaning of almighty God? 
Arnob. ibid.  or by what reason shall a frail man so poor and blind a creature, and so ignorant that he saws not his own very self, come to understand how the Almighty providence doth order and dispose of his affairs? Wherefore, if we bee not able to gather out of our archbishopric discourse, the reasons of his mysteries, let us consider with ourselves that the cause thereof is no other, then that our reasons and conclusions are limited within as narrow bounds, as we ourselves, and that we are no secretaries of his, to whom onely those things be known and evident.  
We would judge it impudency in a seruant, to pry curiously into his maisters secrets; and censure that subject worthy of punishment, who should demand reasons of his Princes actions. Let us consider, that the very same is our case, having no more privilege or warrant for our boldness in this kind, then such a vassal or seruant, in regard of his Lord and master.  
With great reason said lactantius, 
L. 1. c. 1.  There should be no difference betwixt God and man, if humane wit were able to sound the counsels of his divine majesty. Wherefore, 
Id. l. 2. c. 9.  what wee cannot otherwise comprehend, that must our faith beleeue, but let not our understanding search it, least being not found, it may seem incredible, or being found, it may be thought nothing singular.  
certain it is, excluding the light we haue by Faith, we may well say that of Ecclesiastes; 
Cap. 1.  All things are full of difficulty, and it is not possible for man in speech to unfold them. What thing is more common then time, to which men square their thoughts, their actions, labours, and whole life? what more usual then PLACE, which enuyrons us? then LIGHT, by which we are guided? then MATTER, wherewith we are garnished? then our SOVLE, by which wee are governed? And yet notwithstanding, the farther we wade in the search of these things, the farther they seem to fly from our understanding: so many are the disputes, and variety of opinions which are grown touching the several natures and properties of every one of them: To which, and the like points, I may fitly apply those words of ARNOBIVS concerning Logical disputs: 
L. 5. con. Gen.  you shal haue one man devise you one thing, an other with more subtility and show of truth, shall defend the contrary, a third, shall come and control them both. After him, a fourth, who shall maintain an opinion to affront them all. And so according to the diuers qualities of different wits, there is no thing but may bee wrested to different purposes, by endless glosses and interpretations.   

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

L. 3. c. 28  IT is not possible to find out a thing that is sought for by a wrong way, said lactantius. No more is it possible for one to find wisdom, that goes to learn it of a fool. Yet so doth he, in the judgement of S. BERNARD, 
Epist. 87.  who makes himself his own schoolmaster. That was the Philosophers error in the search of truth, which therefore they could never find. 
Rom. 1.  Dicentes se esse sapientes, stulti facti sunt. Their wisdom was put unto a disgraceful foil, when that which was hidden from them, was revealed afterwards to simplo fishermen.  
By this we are taught where to seek for true wisdom. Nimirùm ubi stultitiae titulus apparet; 
Lactant. l. 4. c. 2.  cujus velamento Deus, ne arcanum divini sui operis in propatulo esset, thesauros sapientiae ac veritatis abscondit. There wee must seek for true wisdom, where wee shall meet with the title of foolishness vpon the front, with the veil whereof, God would hid the treasures of his wisdom and truth, from vulgar abuse and profanation.  
These proud men, disdaining to stoop so low, found just nothing after their long and weary search, but blindness and ignorance, the higher of pride. humility, the first step to wisdom, 
D. Hier. Ep. 27.  and capital virtue of Christians, was to them unknown. Yet here must he begin, who will understand any thing rightly, as he should, 
Isai. 60.  in Gods mysteries.  
To follow our own sense in this quest, is like as a man should take a blind guide to conduct him in a dangerous passage. And even so do they, who mistaking the true measure of mans understanding, make reason their Tutor in matters of Faith. These men are as wise Rationals, as he that would rear up a ladder to scale the clouds. For what can bee more against reason itself, 
Epi. 190. ( as S. BERNARD wisely said) then to strive by reason to climb above the heigthe of reason? Or what more contrary to faith, then to beleeue no more but what a man with his own reason may comprehend? Faith is the substance of things to be hoped. 
Heb. 11.  dost thou hear the word SVBSTANCE? know then that in matters of Faith, it is not lawful for thee to frame opinions, nor to dispute at thine own pleasure; nor to be carried this way or that way, by the vain current of thine own fancies, or by-paths of erroneous persuasions. By the word SVBSTANCE, is given thee to understand something that is firm, steady, and immovable. Thou art confined within certain limits, thou art shut up within the compass of precise& narrow bounds &c.  
Surely he must needs beleeue that those things which he understands not, 
gull. Parisiensis l. 1. de fide. c. 2.  cannot be at all, who makes his understanding the square of al things that are. Like as one that were persuaded every thing to be contained within the compass of the moon, must of force beleeue that thing not to be, which is not there to be found.  
Wee see that men of rude and gross understanding, cannot beleeue what wiser men well know to be true, concerning the latitude of the heauens; the sun, moon, stars, and such other common notions. Why? because their dull sences cannot rise to the pitch of those others, more extensive capacities. And even for the very like cause it is, that wee are not able to penetrate the reasons of supernatural truths, being points which far surmount our weak and limited understandings. Which makes, that the knowledge wee haue of such things, can be no other, but very slender and imperfect. It may be likewise, that Almighty God hath inflicted vpon us this penalty of ignorance, in so many things, for the scourge of that curiosity and pride, which was the cause of our first ruin; and for the conservation of Holy humility, a virtue of all other most pleasing to him.  
moreover, it were needless( as S. augustine rightly noteth) to persuade men to beleeue, 
Li. 50. hom. ho. 32.  if what they are to beleeue, could be shewed unto them by reason. The same Doctor vpon those words of our saviour; Solus non sum, said ego, 
jo. 8.  & qui misit me Pater, demandeth how these two points can agree together. For( saith he) if thy Father be with thee, how can he be said to sand thee? 
Tract. 36 in I●.  did he both send thee, and yet remain with thee? or didst thou come to us, and still remain there with him? quomodo istud creditur? quomodo capitur? How can one beleeue this? or how can a man comprehend it? Whereunto, he frameth this answer, worthy to be observed. How a man( saith he) is able to comprehend it, therein you say very well; but to ask how a man may beleeue it, you demand amiss. For that is the very reason, why a man should beleeue it, because he cannot easily comprehend it. Thou dost therefore beleeue it, for that thy understanding cannot compass it, and by believing, thou art made capable thereof: for if thou beleeue it not, thou shalt never be fit to understand it. Whereunto agreeth, that of PROSPER, gathered out of the sayings of S. augustine, 
Ex sent. Pros. 351  Credimus vt cognoscamus, non cognoscimus vt credamus; And that of the Prophet Esay: unless you beleeue, you shall not understand. 
Cap. 7.   
S. hilary teacheth us by a notable similitude, 
L. 10. d● Trin.  what moderation we should use in the search of divine mysteries. Like as the sun,( saith he) is to be seen in that maner, as it may bee viewed, and so much light thereof may the eye receive, as is allowed her,( for if one should gaze too much thereon, he shall see a great deal less thereof, then otherwise he might) even so it fares in celestial reason. A man must there look to understand, no more then is allowed him: for, if he shall stretch beyond that proportion, he may chance to loose the viewe, even of that which was granted him to see. Is there then in God, that a man may with his understanding reach unto? There is no doubt, if he will reach no further then he is permitted. For as there is in the sun to be seen of him that will see no more then he may with safety of his eyes; right so, in the mysteries of God; wherein he that will needs look further then his limits, shall not be able to compass that very same, which before he might.  
It comes here to my remembrance, what a wiseman of our time did pronounce of the like business: 
Lips. de Constant.  In divinis, superisque, vnum acumen est, nihil cernere: vna scientia, nihil scire. In divine and supernatural points, your only sharpness of sight, is to see nothing: your only skill is to know nothing. And he recounts a pretty answer that EVCLIDES made unto one demanding a number of impertinences concerning God: As for other points( saith he) I do not know, but this I well know, 
Curiosos odere divi. Euripid. cited by Aristot.  that he is a great enemy to curious persons. Not much unlike, was that of S. augustine, to a presumptuous fellow, who would needs know, wherein the divine wisdom was employed before he made the world: he answered, That he prepared hell for to punish all such curious companions.  
S. chrysostom, gives this reason, 
Hom. 5. in 1. ad Tim. 1.  why so many back-slyders fall away from the sincerity of true belief, because they strive by their feeble collections, to comprehend the things which are above the reach of their capacities. Such maner of reasoning( saith he) serves for nothing else but to pitch them into the main peril of drowning, faith being that firm and safe bark, which whosoever forsakes, must of necessity fall into wrack: Which thing, the Apostle here sheweth by the example of HYMENEAEVS and ALEXANDER, setting before our eyes their dangerous ruin, that so he might correct and bridle vs. You see, that in those very times there wanted not such as taught perverse doctrine, that durst with rash curiosity, search the divine secrets, and presume with their weak and silly reason●, to penetrate those mysteries which ought not to be preached with reason, but with Faith embraced.  
The gain they are wont to reap by this busy curiosity, is, 
Acad. quest. lib 2.  that being circumvented with such guileful and captious questions, as they are not able to clear; they are brought thereby many times to forsake the truth. So said he, who could best avouch it, by his own experience, I mean, CICERO: for when he could not reconcile together those two points, to wit, the eternal foreknowledge in God of things to come, with the freedom of mans will; 
De civi. Dei. l. 5. c. 9.  he flatly denied Gods providence. And so( as S. augustine saith; subtilest he laboured to make men free, he made them sacrilegious. And, as lactantius pronounced of Epicure, vpon a like occasion; totam rationem penitùs, ignorantia rationis euertit. For want of understanding the reason, he quiter overthrew reason itself.  
Of this abuse, even CALVIN himself complains,& cries out against his own companions, 
In cap. 6.& 7. Ioa.  who by this means are come( saith he) unto a contempt of the gospel: for that when the reason of any thing appears not unto them, they presently reject it as false. And to step a little further, into this enemies camp, ( non tanquam transfugae, 
Sen. ep. 2.  said tanquam exploratores) let us observe what remedy he gives for this disease, which, if any man shall mislike for the counsellor, he may do as the LACEDEMONIANS determined upon a certain aduise given by an unworthy speaker, 
A. Gel. l. 18. c. 3.  to wit; bona sententia maneat, turpis author mutetur.  
CALVIN therefore in his Institutions, handling a certain point of difficulty; 
L. 1 c. 3.§ 1.  and not able to explicate the matter, nor outwinde himself; If( saith he) we understand not how it is, let us remember our own weakness, and think it was not said for nothing; That God dwelleth in a light, 
1. Tim. 6.  which no man is able to approach or come near unto. And in another place: 
Cap. 25§ 6  It is a presumptuous and foolish part, for one to wade further in the deep search of hidden secrets, then God permits him to understand.  
Likewise, in his answer to the Varlet( by that modest title he terms his old friend CASTALIO) puzzling about a knot, 
Resp. ad Proposit. 7.  he was not able to undo; at last, he breaks it asunder with this sudden twitch: Stultescere oportet,& proprio sensu exinaniri. dost thou not conceive it? Thou must learn then to become a fool, and to be stripped of thine own proper sense.  
Also, treating of another like subtle point, neither explicable in words, nor to bee comprehended with understanding; he shifts it of in this maner. Although it seem incredible, that the Flesh of Christ, 
L. ● c. 17 Instit.§ 10.  should in so great a distance of place, penetrate and come down to impart itself unto us for food: yet let us also consider, how much the secret power of the holy Ghost, surpasseth all our understanding, and how foolish a thing it is for us to think wee should measure his immensity, by our dearly size: what our understanding therfore cannot, let our Faith conceive. How well might DIOGENES, 
Laert. in vit. Philosph.  haue compared this fellow to a harp, who giving so good a sound to others, did not hear himself?   

CHAP. III. OF A certain main spring of presumption, termed by the Apostle, Falsi nominis scientia. 1. Tim. 6.  

Plato in Alcibiade.  SOCRATES the Philosopher, teaching ALCIBIADES, the way to knowledge, gave him this for his first instruction, that he should learn to know his own ignorance. 
L. 1. Inst. Rhet. ca. 14.  And if QVINTILIANVS held it,( as he did) a virtue in a Grammarian, to bee ignorant in some things; doubtless, he would haue thought it no 'vice in a Grammarian, or any man else, to confess his ignorance, in things he knows not. Now adays, he that shames not to be ignorant, is yet ashamed to confess it and which is more intolerable; 
Apud Stobaeum.  cum hominum pars maxima stulta sit, sapere tamen sibi videatur, said ARISTONYMVS; whereas, the mayor part of men be stark fools; yet every one is notably conceited of his own wisdom.  
They term this, the learned age: indeed, I never heard that same, from any learned mans mouth, but this haue I heard, and partly observed by experience; that every MARSYAS, will now be held for as cunning a musician, as APOLLOS self. And you shall haue an unlearned PEDANT, will run you a Descant, vpon omne scibile, as if he were the greatest clerk in the world. Ex ipsa enim ignorantia, 
Theod. de curand. Graec. ff.  pestem superbiae contraxerunt: Out of the corruption of ignorance, they haue drawn the deadly poison of prides infecting pestilence.  
It is a true saying, that emptiest vessels, make the deepest sound; and many times, where is least fire, there is greatest smoke. verily, even so it fares with a number of men, who possessed with a self-pride, 
Plato. l. 5 de legib.  and overweening of themselves, take vpon them to know much, when indeed, they know nothing at all. And that is a very certain argument, not of learning or skill, but of temeritie, presumption, and plain folly. Intollerabile est, cum quis insipiens, sibi sapere videtur. 
Stob.  It is intolerable,( said EVRIPIDES) when every cockscombe, shall persuade himself, that he is a jolly prudent Sage.  
This itching disease, hath taken no little increase, by our new Teachears, plausible admitting of all sorts of men, to the search of Scriptures; which gives encouragement, to every one that can but make a shift to read, to think himself as well able to judge of the sense therof, as the best divine of them all. And this their boldness, they are taught to be sufficiently warranted, by our saviours promising to grant, whatsoever shall be demanded in his name. 
mat. 7.& 18.  For every one who asketh, receives, and he● that seeks, shall find, and it shall be opened to him that knocks, &c.  
We admit all this to be true, in his true sense. But if they will haue it so generally to be understood, then, why are they wont to tell us, that it is not possible for men to live chased, seeing they may haue the gift of continency, for the onely asking? 
Lib. de unit. eccl.  S. cyprian, reproving the novatian heretics, for presuming vpon that promise, made by our Saviour, to wit; If two of you shal consent, &c.  told them, it was made onely to those, who were linked together in the unity of the Church, and not unto heretics, who are divided from the Church. The text itself shows plainly, that it was not spoken to any other, then the Apostles onely: unto whom he said immediately before, that whatsoever they should bind and loose in earth, should be also bound and loosed in heaven. And then it followeth: again, I say to you, that if two of you shall consent, &c.  
Wherefore, as that power of binding and losing, was not indifferently given to all the faithful; so neither was this promise made indifferently to all, but onely to the Apostles, and by them, to their lawful successors. To omit; that our saviour had in vain established, a subordinate form of government in his Church,( as after shal be' proved) if he would, that every one should become his own schoolmaster.  
These men, being brought into a fools net, with this false opinion of understanding the scripture; what is their next presumption? MARTIN luther, shal tell it best, who in his girding vain, doth notably tax them for it, in these terms, which I will barely interpret, as the words do sound. There be some men persuaded,( saith he) out of a most foolish conscience, that unless they become teachers, they cannot be excused from hiding their Lords money; 
come. in epist. ad Galat.  and by that means, are made guilty of damnation. O good brother, Christ hath in one word freed thee from this pitiful scruple. View the gospel, where it said, Vocatis servis, tradidit illis bona sua. mark, how he saith, Vocatis; to those whom he called. Tell me, who hath called thee, unto this business? Expect thou the, caller. In the mean time, take thou no care, for if thou wert wiser then SALOMON, or DANIEL, yet, unless thou be called, shun it as thou wouldest Hell itself, that there pass not one word of teaching from thy mouth. If he shall stand in need of thee, he will call thee. If he shall not call thee, never be afraid that thy skill will burst thee.  
To return to my purpose; QVINTILIANVS, 
Lib. 1. c. 4.  requires the skill of diuers faculties in a man, that will but understand a Poet rightly as he should. And S. augustine affirms it were needful for such a one to haue first studied ASPER, CORNVTVS, 
De utilit cred. c. 7  DONATVS, and the like Authors. Where he sheweth, how much more is to be learned of him, that will presume to wade into the search of those hidden& profound mysteries, contained in the holy Bible. But our men haue the lucke to find out a more compendious way to this learning, then their ancestors could ever know.  
It is indeed, the property of such, to promise extraordinary ways to knowledge, and to become teachers of that which themselves never learned. Nihil enim sic amant isti( saith S. augustine, 
Tract 97 in joan.  of their like) quàm scientiam promittere, &c. They affect nothing more, then to promise great skill, and do scorn our ignorance, for believing such catholic goldsmiths, as wee that bee children( saith he) are commanded to beleeue. And with this very bait, they had drawn him so far in his youth, that for nine years together( as himself writeth) he did forsake the religion, 
De util. cred. c. 1.  taught him by his parents, to follow them; persuading him, that Catholiks terrify men with bugbeares of superstition, in requiring simplicity of belief, without showing first the reasons of such points, as they would haue one to beleeue. Whereas, they on the other side, constrain no man to beleeue, till they haue first examined and clearly unfolded the truth.  
To this persuasion, wee see men are brought with that false opinion of knowledge, that all truths must appear to them evident; every one must be an interpreter of mysteries, 
Epipha. haer. 49. D. Aug. haer. 20.  every man a Prophet, with these Gnostickes; every woman a Priest, with these Pepuzites. Hardly, shal one meet with a man of this crew, that in 〈◇〉 matter of scripture specially, will aclowledge his ignorance, be the question never so difficile: whereas, men much wiser and more learned, are not half so confident.  
The only reason I can find hereof, is that which SALOMON teacheth, 
Prou. 2●  where he saith, Sapientior sibi, stultus videtur, septem viris loquentibus sententias. And wee see, how this great Sage himself, for all his exquisite learning, was nothing ashamed to confess his own want of knowledge, 
Prou. 1●.  not onely in the law of God, but also even in humane arts and sciences. 
Hiero. Oleast. in penned.  And the learnedst hebrew rabbins do confess, that as touching the signification of those two little words, ( urim& Thumim) they are utterly ignorant, and know not what they mean. Which likewise, S. augustine affirms, 
Quest. 170. in Exod.  to bee a point of no small difficulty. And Doctor cajetan saith, that no man hitherto, hath sufficiently explicated what is the meaning of them.  
The Learned ORIGEN, for all his profound skill, and painful study, in the interpretation of Scriptures, found so great difficulty, in explicating two short verses, concerning LAMECH, in the fourth of Genesis; 
Ep. 125. quae est ad Damas.  that( as S. jerome witnesseth) he spent the 12. and 13. book of his Commentaries vpon Genesis, in sifting the doubts and questions arising of that place: the obscurity whereof, so many different and sundry expositions of other Doctors do sufficiently witness.  
Venerable BEDA likewise, our learned countryman, whose continual employment was in the study of holy Scriptures, doth confess his dulness of understanding( so he terms it) which did not a little trouble him, 
Praef. in Act. Apost.  for that he could not find out the reason why, according to the hebrew truth and computation from the general deluge, unto the time of ABRAHAM, there are ten generations onely specified, and yet S. luke,( whose pen guided by the same holy spirit, could not likewise err) doth recount according to the 70. Interpreters, eleven generations, adding that of CAINAN, in the gospel written by him.  
Of S. AVGVSTINES plain dealing, in confessing his ignorance, he himself shall best report, who was so little squeamish in this kind, that in a certain point of dispute, he goes thus roundly to work with his reader: To the end, 
Cont. Priscil. c. 11.  thou mayest now scorn me, whom thou tookest for a great Doctor, I answer, that I know not what they are, nor wherein they differ, one from an other. Of the same point,( to wit) the specifical difference of Angels) he saith in another place: 
Enchirid. c. 58.  Let them declare these things that can, I for my part, must confess, I know them not. And in the Chapter following: What need is there, that one should affirm or deny, or define those things with douthfulnesse, which, without any doubt or danger, may rest unknown?  
He confesseth else-where, that in the holy Scriptures, like as in many other things, 
Ep. 119. ad januar.  the points whereof he was ignorant, were far more then those which he understood. To whom, that place of the Apostle in his first Epistle to the Corinthians, the 3. chap. 15, verse, 
L. de fid.& oper. c. 15.  seemed so intricate and hard to bee expounded, that he thought it might well bee ranked with those, which S. PETER wrote, 
2. Pet. 3.  were difficile to bee understood. And he saith, he had rather hear the opinions of others therein, then deliver his own. Of an other like place, which is in the 2. Epist. to the thessaly. the 2. chap. and 7. verse, 
L. 20. de civit. Dei. c. 19  he writeth in this maner: Ego prorsus quid dixerit, fateor me ignorare. I confess in very dead, I do not know, what the Apostles meaning is by those words.  
Wherefore, it was to this purpose very fitly observed by S. gregory. 
Hom. 22 in evang. v. D. Amb. l. 1. c. 7. de vocat Gent.& eund. D. Greg. ho. 17. in Ezech.  that in the old Law, the relics of the paschal lamb were commanded to be burned, to the end( saith he) wee might learn, that in the mysteries of the true lamb, sacrificed for us vpon the cross, what wee cannot chew down with our understanding, wee should burn in the flamme of Faith and charity.  
The like did ORIGEN observe, concerning the sacrifices offered in the Lawe, 
Hom. 5. in Leuit.  which, albeit they were granted to the Priestes to eat, yet were they not all permitted unto them, but some parte thereof was offered unto God, and burned vpon the Altar. To give us to understand, that although it be granted us to find out the sense of many things contained in holy writ, yet some other things there are, which must be reserved for God himself. Which, being above our reach and understanding, least happily, saieth he, wee mistake them, and construe them, otherwise then the truth is, it were better wee should spare them to burn vpon the Altar. 
Vid. Ire. l. 2. c. 47.  to wit, in that fire of inflamed charity, whereof S. gregory spake in the place before alleged.  
For what damage can it be unto thy little ones( saith S. AVGVSTINE● speaking unto God) if in such points, 
L. 4. conf c. 16.  their understanding fail them, so long as they depart not from thee; but feather themselves with safety in the nest of thy Church, and there strengthen the wings of charity, with the nourishment, of a lively faith?  
Wherefore( saith the same Doctor) When I hear my Christian brother, 
L. 5. c. 5. conf.  discovering his ignorance in this or that, and misconstruing one thing for an other, I patiently brook the good souls mistaking, because, I see well it cannot hurt him so long as he believes nothing vnworthely of thee, O Lord, the Creator of all.   

CHAP. IIII. THAT TRVETH TAKES NO disadvantage, by our blameless ignorance, in the reasons of divine mysteries.  
NEITHER, need wee to fear that the common cause of our Faith should suffer wrack, 
Ex Arn. l 2 Cont. Gent. quo●d sensum.  or be deprived of necessary defence, unless it be supported with reasons and arguments, against every importunate& presumptuous wrangler. As though our religion could not stand without Champions to defend it, or were ever the truer, for having many approouers, or that she must be fain to beg her authority from silly men. This consequence, is nothing necessary. For, our faith and religion is sufficiently guarded with her own forces, and bears up herself with the strength of her own pillars, being so well framed, that shee can not choose but stand, all were it so, that shee had never an arm to defend her. Yea, though all tongues, with combined courage, should strive by clamorous contradiction, to work her subversion.  
Suppose then, 
Ibid.  wee should be destitute and unfurnished of arguments, or, peradventure not understanding the reason of things, should frankly confess this our ignorance, and tell them, wee do beleeue as wee haue heard from him, whose authority is more potent to persuade them reason, wherein is this credulity of ours to be blamed? Is it a fault to beleeue God, and grant that thing to be possible unto him, which to our sensual reason, seemeth impossible? Is it a fault to confess, that either wee know not these things, or that wee know them for such as are not of us to be discussed? It is nothing so. For, what reproach or shane can it be for one to be ignorant in that, as he is not bound to know? or yet to profess without excuse or dissimulation his ignorance in things he knows not? no wise man surely will judge him blame-worthy that takes not vpon him the understanding of some dark or hidden point, but him rather that presumes evidently to know such things, as are involved with insoluble knots and obscurities.  
He that should call every truth in question, whereof he were not able to conceive the reason, might happen also to doubt, whether he haue a reasonable SOVLE, and stagger, no less at any other undoubted principle, which his feeble understanding, could not be able to compass. It is affirmed by ORIGEN, and cannot be denied, 
Hom. 5. in Num.  that in the Churches observations, there bee a great many things, which every man is bound to do, and yet the reason of them is not evident to every one.  
There be others also, which many perhaps, who sufficiently understand them, cannot sufficiently explicate. And surely, if we should be said to understand no thing, but what we are able to explicate by defining the nature and property thereof, we need not much boast of our knowledge in most things that are. For as learned MVRETVS said to this purpose; 
In sui● ad Sen. Annotationibus.  I seem well enough to know what a ston is, what a horse, what an ox, what is gold, what is silver: of which things, notwithstanding( as of infinite others in daily use) should one press me with giuing him the definitions, I must entreat him to give me time to delibrate thereof, and perhaps, after a pretty long deliberation, I should be as new to seek for an answer as before; neither should I dare to affirm that I am in health, or that I am sick, because there be so many disputes amongst the physicians, about the nature and definition of health and sickness. Whereupon, galen said very well; Obmutescendum nobis foret, si ea tantum nosse dicamur, quorum definitiones tenemus.  
It was a pretty answer, S. augustine, made concerning the definition of time: Si nemo ex me quaerat, scio. 
Li. Conf.  Si querentibus respondere velim, nescio. 
L. 2. de pec. mer.& rem. c. vl.  he tells us likewise, that there be many things, wherein a man may be ignorant, without prejudice to his promised salvation. And that some things there are, which might not onely, 
L. 22. de civit. Dei c. 20  with more wisdom be concealed, but also, with more skill remain unknown. Thererfore( saith he) let no man demand of me that, 
Eiusdem libri. c. 2.  which I know, I know not; unless peradventure, he would learn not to know that, which he should know, can not be knowen.  
In a certain Epistle also, which he wrote to S. jerome, 
Ep. 29.  he saith unto some, who demanded of him, how the sin of ADAM, should spread itself, to the infection of his posterity? his answer was this: hoc, vt alia multa, ignorare me fateor. I confess, this is one thing amongst many, which I do not know. And to others, he gives this counsel, in points of like difficulty: 
Tract. 36. in jo.  Si intelligere non valetis, in portu, securi maneatis. If you be not able to understand them, abide safe a Gods name, in the haven. And again: Capiat, qui potest, credat qui non potest. Yea, perhaps it is better to be ignorant in some things, then with danger of error to learn them, as Saint jerome wisely teacheth. Only one point there is, 
Ser. 15. ad frat. in eremo.  noted by S. augustine, which were necessary for every man to know, That pride is the mother and offspring of all vices.   

CHAP. V. WHY ALMIGHTY GOD, DOTH require our belief, in things supernatural.  
IT were an absurd thing to imagine, that Faith, which is a certain participation of the divine wisdom, and a light inspired, by that first and supreme verity, should rely vpon so weak a foundation, as humane reasons, which proceeding from the twinkling gleames of natures obscure lamp, are not able to clear the gat of those very ambiguities, wherewith she herself is encompassed.  
Wherefore, it is not for any such petty evidences, that we embrace the belief of supernatural goldsmiths, but for the authority of Almighty God, who having revealed the same unto his Church, commandeth we should beleeue them, without other motive, then the speakers authority. Which made S. hilary to affirm, 
L. 12. de Trin.  that religious faith, and natural ignorance, go ranked together. According to which, we may say with PAVLVS OROSIVS: That where the discourse of reason ends, 
L. 1. c. 1.  there Faith begins.  
The angelical D. S. THO. declareth certain reasons, wherefore Almighty God doth exact our simplo belief of such mysteries, as a man is not capable to understand. 
L. 1 con. Gent. c. 5  First of all, that his own glory might appear the more emynent. For, seeing the majesty of God, is immense and infinite, it was fitting, that the knowledge which man should haue of God, and things appertaining to him, should be in some sort answerable, to so great a majesty. Therefore, was it necessary, that he should assuredly and steadfastly beleeue, those things of God, which, could by no reason be comprehended. And this is that great glory, which man yeeldeth unto God, to wit, that with infallible assurance he doth beleeue and aclowledge, touching the immensity, omnipotency, wisdom and goodness, of the divine majesty, those perfections, which surpass by infinite degrees, all such things as are subject to humane understanding.  
Secondly, 
Cap. 118  because it was a thing very consonant and agreeable both to the nature and aduancement of man himself. For seeing there bee two principal faculties of mans soul, to wit, his understanding and will, it was meet that he should aclowledge his subjection and obedience to God, not onely with his will, but with his understanding likewise. Whereupon, like as the obedience and subjection of his will, consists in the denial of itself, to perform the will of God: even so, the obedience of his understanding, consists in the renouncing of itself, and subjecting his reason, to the divine reason. Which submission of understanding, man doth execute, whilst by Faith, he gives assent unto those points, which the Christian Religion teacheth him to beleeue. So that it is necessary, with a lively and constant faith to beleeue, as being a thing both glorious to God, and available to man himself.  
A third reason was, because, as well the end, 
Id. 22. q. 2. art. 3.  for which man was created, to wit, the clear vision of God, as also, the mean of his salvation, ordained by Gods decree, to wit, his redemption,( which was to be wrought by the son of God) are points, which far surpass the limits of nature, and therefore man could haue no certain and infallible knowledge of these things, but by the light of divine Faith. Wherefore it was most fitting, that it should be commanded us by GOD, to embrace all such decrees, as were above our understanding, with aninvincible constant, and most assured faith, for this onely reason, that these mysteries do rely vpon divine authority, and that with promise of reward, if wee obey, or eternal damnation, if we resist and deny our obedience, according to that saying of our saviour. 
Marc. ult.  He that will beleeue, and be baptized, shall be saved: but he that will not beleeue, shall be damned.   

CHAP. VI. OF THE RVLE OF FAITH: and ecclesiastical Hierarchy.  
WHEREFORE, the prime and formal reason( as they term it) of believing, is no other, then prima veritas, the first truth and divine authority: but the reason à posteriori, or cause propounding, is the authority of the catholic Church, which, not in itself, but in respect of us, is more evident, and therefore may be rightly termed, the rule of Faith.  
As for example, the samaritans believed in Christ. but how? was it not first by the preaching of that samaritan woman? even so, we beleeue the Articles of our Christian Faith, which Almighty God hath revealed and confirmed, by his own authority,( whereupon Faith is not termed humane, but divine) yet, had we not attained unto this Faith, nor come to the knowledge of these Articles, if the samaritan woman( which is the Church) had not by her Pastors preached Christ, and these mysteries unto vs.  
Neither doth it here-hence follow, that Faith depends vpon mans testimony, or the Scriptures authority vpon the authority of the Church, but onely so far forth, as CHRIST himself depended, vpon the testimony of John BAPTIST, 
jo. 1.  to wit, in respect of the Iewes, to whom John was better known: or as, in respect of both Iewes and Gentiles, he depended, 
Act. 1.  vpon the testimony of his Apostles, by whose ministery and preaching, they haue embraced the Faith.  
And this is no impeachment at all, to the infallible authority which the doctrine of Faith, and the divine Scriptures haue of themselves. For, as light doth neither increase nor diminish, nor alter the nature of Colours, but onely shows the same unto us, being not otherwise able to discern them: So the authority of the catholic Church, doth neither increase nor diminish, nor alter the authority of Scriptures, but onely makes them known to us, and believed for such. Seeing that Faith, 
Rom. 10. ( as the Apostle witnesseth) cometh by hearing, and the word of God is not to be heard from any other, then authorised witnesses, 
1. Thes. ●  qui probati sunt à Deo, vt crederetur eis evangelium.  
But CALVIN finds fault with this explication, 
1. Instit. ● 7.§  and will needs haue the Scriptures discerned by their own lustre, counting it a madness, that a man should bee taught to discover light from darkness. I suppose that if bats and owls could speak, they would tell him they had need of some other help, to discover the suins brightness, besides her own beams. Wherefore, 
1. Ethic. 4  ARISTOTLE said, that eadem nobis, atque simpliciter nota, are two different things, the cause of obscurity, proceeding from ourselves, and the weakness of our own understanding. As for CALVINS fancy, of discerning them by the spirit, it is a meare dream; for why could not he by that spirit, discern the books of maccabees to be canonical scripture, 
l. 18. de civit. Dei. c. 36  so well as S. augustine, and the catholic Fathers had done before him; who, like dutiful children, believed the Church their mother in that point; he, like a blind byard, and imp of disobedience, would rather beleeue himself.  
Yet was this man so courteous else-where, 
L. 4. Instit. c. 1.§. 4.  as to deduce out of the very name and property of a mother, how necessary it is for us to embrace the Churches doctrine and direction: who having given us our first life and breeding, and sithence, nourished us with her own breasts, must further more defend us under her safeguard& government, donec exuti carne mortali similes simus angels. And he addeth, that our infirmity doth not suffer, wee should bee turned loose from her school, donec toto vitae cursu discipuli fuerimus. And a little after, citing those words of the Apostle, that God hath ordained in his Church, some to bee Apostles, 
1. Cor. 11  some Prophets, some Doctors, &c. Here wee do see, that God( saith he) although he could in a trice bring his, to perfection; noluit tamen eos adolescere in virilem aetatem, nisi educatione ecclesiae: yet would he not that they should grow to mans state, otherwise then by the Churches fostring.  
It is true, that the Apostles for their parts needed no schoolmaster in this kind, as having been immediately taught by our saviour himself. But now there is a main disparity, betwixt their case and this of ours. For, like as almighty God, in the beginning of the world, formed the first creatures immediately of himself, but afterwards produced the others in success of time, by their engendering causes: even so hath he likewise instructed the first pillars of his Church by himself, and his onely son; the rest which followed, he taught by them and their successors. And like as in the old Testament, he did not reveal his will immediately to every faithful believer, but by the Prophets: the very same hath he done in the new Law, by his Apostles and their Successors, from time to time. 
luke. 10. D. Cip. l. 4. Ep. 9. D. Bas. de const. Mō. c. 29  Of whom he hath plainly pronounced: He that heareth you, heareth me, and he that despiseth you, despiseth me. Wherefore one of them letted not to say, He that knoweth God, heareth vs. Another also writes in this maner: If any man obeys not our words, 
●. Thes. 3  Ne commisceamini cum illo. And again, 
Ephes. 3.  Mihiomnium Sanctorum minimo, data est gratia hac, Euangelizare,& illuminare omnes, &c.  
doubtless, Almighty God could immediately haue revealed unto us, what wee ought to beleeue, having no need of second causes, but wee see he hath otherwise ordained in his divine providence, that there should be a dependence, and a subordination one to another, in all his works, both natural, and supernatural: For which cause( as that great Doctor DYONISIVS sheweth) he hath appoynted the inferior Angels to receive their illustrations and directions, 
De celest Hierar. c. 5.  from the superior, the rule and order of HIERARCHY requiring, vtalii purgentur, alii purgent, quidam luke illustrentur, nonnulli illustrent:& aliqui perficiantur, alii perficiant. And he saith, it is a Law decreed by God, that in every HIERARCHY, 
Ibid. c. 4.  there should be distinct orders and degrees, as first, last, middle; and that the superiors should be maisters and teachers of the inferiors.  
We see likewise, that after it pleased his divine wisdom to frame this inferior world, and the creatures therein contained, he would not otherwise maintain their perpetuity and succession, but by the ministery of those celestial and more durable bodies, which therefore he endued with certain excellent properties and perfections, that from their influence, these inferior might receive their life and propagation from time to time. And it seems the Prophet DAVID foresaw in spirit, the like order and state of the Church then to come, which being a certain spiritual world, comprehendeth the heauens and earth, in a mystical sense. 
Psal. 1●.  Wherefore he compares the Apostles and superior ministers thereof, to the heauens, the people and inferior members, to the earth. Which allegory, 
Cap. 10.  the Apostle also confirmeth, in his Epistle to the romans.  
For, as the heauens in their natural motions, even so these, 
Roff. in def. sac. adu. Lu●.  in their spiritual stations, do shine and give light, by their example of life, they give heat, by their fervour of charity, moisture by wholesome counsels and admonitions: they quicken by comfortable promises, they thunder by denouncing& threatening of Gods judgements; and finally, they lighten also by their working of miracles. As that worthy and learned Prelate of our Nation B. FISHER hath to this purpose very aptly observed.  
This order and HIERARCHY, the holy Fathers do every where mention, as a chief point wherein the Churches ornament and dignity, principally consisteth. And for this reason she is shadowed in the person of a queen, 
Ps. 18.  Circum amicta varietate. For this cause, she is termed a body; 
1. Cor. 12 Col. 1. Mat. 13. Is. 30. 1. Tim 3. Cant. 6.  for this also she is entitled, a kingdom, shee is called a city, a house; and finally, AN ARMY IMBATTAILED IN MARTIALL ORDER, to express the variety of her offices, and the differences of their several charges and functions.  
There needs no more to be said for this point, but that such is the will and ordinance of him, who being Lord and commander of all, and having to dispose of his Ministers and seruants, in their several charges, as pleased him to employ them, 
De opif. Dei. c. 20  would( as lactantius well noteth) before all things haue a certain diversity and difference of estates; which is the cause( saith he) that he hath not opened the secrets of his truth to the vulgar sort, 
Non in omnibus est scientia. 1. Cor. 8.  but hath revealed the same to a very few: by whom undoubtedly, he would haue it taught and imparted to others.  
Wherefore the Apostle, warns us, that we obey these our teachers and overseers, 
Heb. 13.  as those who must give account for our souls. Whose charge, S. PETER expresseth, where he saith: Pascite eum, qui in vobis est gregem. 
1. Pet. 5  By these, doth Christ impart his will and doctrine unto us, which he signified in those words, 
joan. 17.  where he prayed for such as were to beleeue, per verba eorum. And to them it was said: 
mat. 5. mat. 16.  vos estis lux mundi: to them it was said: sicut misit me Pater& ego mitto vos. which two clauses, do so amply express the nature both of their office and authority, as it needs no further explication.  

●. Cor. 3.  Do you require( saith he) a proof of him that speaks in me, to wit, Christ? And again: 
●. Th. 2  When you haue received the word of God from us, you haue received it, not as the word of men, but as in very deed it is, the word of God. 
1. Thes. 4  And: you know what precepts I haue given you, &c. qui haec spernit non hominem spernit said Deum, qui etiam dedit spiritum suum sanctum in nobis. For the holy men of God, 
●. Pet. 1.  haue spoken as they were inspired by the holy Ghost.  
It was likewise in the Old Lawe commanded, 
Deut. 10& 17. Aggaei. 2.  that the people should demand the Law of the Priests: & ad verbum eorum omne negotium pendebit. The Priests and levites shal teach my people what difference there is betwixt holy and polluted: 
Ezechil. ●4.  and they shall show them how to discern the clean from the unclean. And when any controversy shall grow, they shall stand in my iudgement and judge. And by an other Prophet: The lips of the Priest shall keep knowledge, 
Malac. 2.  and they shall demand the Lawe at his mouth.  
moreover, the distincton and subordination of several members, is a thing belonging to the nature of the Church, which is CHRISTS body mystical, 
Rom. 12  seeing that all members( as the Apostle teacheth) can not haue the same act; and therefore it was necessary, 
Nazian. de moderat. in disp. hab.  that therein should be some rulers, and some subjects, some Pastors, and some sheep; some placed in the foundation, others, vpon it: that some should be Doctors, other some disciples, some to minister the Sacraments, others to receive them, and the like. For, 
1 Cor. 12  God hath placed them every one in the body, like as he would: if so be they were all one member, where should be the body? And in another place, he gives thereof this reason, 
Ephes. 4.  That being thus compact and knit together by this coniuncture of subministration, every member to the other, the whole body should increase, to the edifying of itself in charity.  
This subordination S. augustine deduceth out of that place of the gospel, 
Lib 2. quest. in evang. cap 40.  where such as were cleansed from leprosy( whereby he understands all those who were to be converted from erroneous doctrine) were sent to show themselves to the Priests. 
luke. 17.  The same he proveth out of other places, 
Act. 9.  as where paul was sent to ANANIAS for the like cause. Which also moved the same Apostle to confer his gospel with others, 
Gal 6.  least peradventure( saith he) I should run, or had runned in vain And this is that which he meant, where he teacheth, that the spirit of Prophets, should be subject to other Prophets. 
1. Cor. 14   

8 Inst. 25  And CALVIN himself noteth, that although PAVLES vocation was a singular and extraordinary prerogative of God, yet was he afterwards sent with BARNABAS, 
Act. 13  to teach by peculiar mission, and ordination of his fellow Apostles, and that also with imposition of hands, vt ecclesiastica disciplina( saith he) in designandis per homines ministris, conseruaretur. That the ecclesiastical discipline, in ordaining ministers by men, might be conserved. And luther in his Commentaries vpon the Epistle to the Galath. doth rightly gather, that our saviour CHRIST, by this maner of special care in ordering his Church, would give us to understand, ne temerè quisquam docere praesumeret, nisi ab ipso vel à se missis, missus sit. least any man should rashly presume to teach, who had not his mission from him, or from such, as were sent by him.  
Finally, 
Praef. ad ad lib. de d●ct. Christ. Act. 10.  S. augustine before alleged, bringeth to the same purpose, the example of CORNELIVS, unto whom S. PETER was sent, by whose ministery, he might not onely receive the Sacraments, but also learn of him what to beleeue, what to hope, and what to love.  
To this end, 
2. Cor. 5.  were given us Apostles, who are Legates for Christ: to this end, were given us Doctors, 
1. Cor. 12  which might interpret unto us the evangelical and apostolical Doctrine. To this end, wee haue our bishops, 
Act. 20.  whom the holy Ghost hath appoynted to rule the Church of God. That wee should not be like unto children, wavering. 
Ephes. 4.  &c. as the Apostle speaketh. And even CALVIN himself confesseth, 
4. Instit. 3.§. 4.  that the Church cannot possibly be without them. The same taught S. CIPPRIAN: the same also taught. 
Lib. 4. ep. 9. Cont. Lucife-  S. jerome, where he saith, Ecclesia non est, quae non habet sacerdotes. It is no Church, that hath no Priests.  
And although CALVIN reject this appellation, as also luther did before him, yet our prescription for that point, hath a better warrant, than their counter-plea. Of our Priests, was that promise of GOD, made by hieremy; 
Hier. 33.  that they should for ever continue, and surpass the stars in multitude. Of our Priestes, was meant that Oracle and prediction of the Prophet ESAY, 
Isai. 61.  where he saith: vos autem Sacerdotes Domini vocabimini. And so the holy B. and Martyr, 
Ep. ad jac. Hiero. Ep. D. Hier. come. in Isai.  S. CLEMENT, as also S. HIEROM with others, who were likely to know the truth, haue understood that place. to omit other testimonies of antiquity, and perpetual consent of the whole Church.  

Clem. Ep. 1. Damas. in ep. ad Coepisc. Beda in luke. l, 3. c. 15. Clem. Mart. Constit. Ap. l 8. cap. 42.  But now these generally name Priests, the catholic tradition grounded in Scripture, doth distinguish into two different ranks, to wit, the superior or more principal,( who succeeding the Apostles, are name bishops, and haue the first place of authority in the Church) and the inferior or second rank of Priests, who, having their succession, from the 70. Disciples, 
Mat. 10. Mar. 3. luke. 6.& 10. Conc. tried. Ses. 23. cap. 4 can. 7.  are equal in power of priesthood to the first, but in pre-eminence of order and jurisdiction, inferior to them. Albeit the one and the other, if we respect only the bare names, are indifferently taken and used by the Apostle without distinction, but so, that he putteth a clear and manifest difference betwixt their functions and authority, as his own words to the two bishops, 
1. Tim. 5.  timothy and titus do sufficiently prove. Where, to the first, he writes, that he should not admit any accusation against a Priest, without two or three witnesses: 
Tit. 1.  to the other, that he should correct what was amiss, and ordain Priests throughout all Cities. By which, he giveth plainly to understand, that TIMOTHY, and titus as bishops,( taking the word in his proper signification) were superiors to those other Priests in authority, 
v. Eph. haer. 75.  whom they were to ordain, and whose causes they were by their office, to examine, correct, and judge.  
moreover these, and what ever other Orders and degrees there are besides in the Church, as Primates, Archbishops, Abbots, and the rest, they are all, 
L. 3. de consid. propè fin. ( as S. BERNARD sheweth) subordinate by the institution of CHRIST himself, to one chief Prelate and ruler here in earth, according to the form and exemplar of the ANGELICAL HIERARHY: over which, the archangel michael, 
Apoc. 12  is noted in the Scripture, to bear the rule.  
And the very same, which Saint BERNARD deduceth, from the idea of the Celestial HIERARCHY, wee may also derive from the platform of the hebrew synagogue, which was a type and figure of our Church; the Law being( as, 
Hebr. 10  the Apostle witnesseth) a shadow of the future Evangelicall state. And this kind of argument from the shadow to the body, S. paul himself doth warrant for no bad logic, where he shows, that such as preach the gospel, 
1. Cor. 9.  ought to live of the Gospel; proving it by the like figurative Lawe in Deutronomine, 
Deut. 18.  that those who wrought in the tabernacle, were to be relieved of the Tabernacle.  
Wherefore, as in that Priesthood, there was a distinction of several orders and degrees, all of them subordinate to one high Bishop, whose peculiar consecration, ornaments, supreme ministery, and different functions are described in Leuiticus; 
Leuit. 16 Exo 19. Hebr 9.  even so the like ought to be in the Churches priesthood. unless, one will say that God ordained this peculiar form of regiment for the Synagogue, leaving his Church( whose gates, 
Psal. 86.  the Prophet saith, he loved, above all the tabernacles of jacob) in a Babilonicall confusion, without orderly rule and government.  
Or, 
4. Instit. 6.  was it perhaps( as CALVIN suggesteth) necessary for that people to haue a high Priest, by whose authority, they might be held in unity, and drawn from strange religions, as being but a handful, in respect of Christians, and therefore as a little field( so he fancieth) might easily be tilled by one labourer; but the Christians common wealth not so?  
truly this reason, for the force it hath, draweth wholly on our parte, being as much, or more necessary to haue a head over a great multitude, where unity is hardlier kept, and the danger of corruption greater, amid so many false Religions, then in a smaller number. But he tells us, that AARON was a figure of Christ, not of our chief bishop. And wee may tell him, that he was a figure of them both, in like maner as S. augustine shows, those former sacrifices, 
Lib 2. con. Faust. c. 18.  to haue prefigured the sacrifice of the cross, and also the daily Sacrifice which we offer in the Church: the reason of Sacrifice and Priesthood being alike.  
Wee tell him further, with the auncienth B. and Martyr ANACLETVS( who was ordained Priest by Saint PETER) that this primacy being given by CHRIST, 
Ep. 2.& 3.  
Mat. 16. luke. 22. jo. ult.  unto PETER, can belong to no other then the roman bishops, who succeed PETER in his office, and pastoral charge of the universal Church. For which point, there needs no further proof, then the practise and uniform sense of the Church itself, the onely best interpreter of our saviours grant. With us( said a wise roman) it is an argument of truth, when a thing is approved by general consent.   

CHAP. VII. THE PREROGATIVE OF THE roman Church, and perpetual succession of her bishops.  
out of these, and the like reasons, haue the ancient Fathers from time to time, so diligently observed the succession of bishops in the Church and chair of Rome: as unto which, 
L. 3. c. 3.  for her more powerful principallitie( saith irenaeus) every Church, that is to say, the faithful spread over all parts, must of necessity join themselves The succession of whose bishops, 
Con. ep. Fund. c 4 Id. ep. 162& ep. 163.  held S. augustine fast in the Church, as he himself witnesseth, who recounteth a Catalogue of all their names, from Saint PETER, to ANASTASIVS, who lived in his time. The like did EPIPHANIVS before him, 
Haeresi. 27.  and generally, all the Fathers do urge this point of succession, as an invincible argument to confute the heretics, who lived in their times, as in the places here alleged is to be seen. 
iron. L. 3 c. 2.& 3. l. 4. c. 43.& deinceps. Tertul de prescript. c. 32. Cip. ep. .52.& 76. Optat. l 2 cont. Parmen.& alii passim. v. Alfons. à Castro. verbo Papa.   
For, as in the old Testament, their lawful Priesthood was derived from AARON, which made them so punctually observe the Leuiticall succession;( and this argument they used against the samaritans erecting, a new eclesiastical temple, in the mount Garizim, 
Lib. 13. Antiquit. c. 6.  as IOSEPHVS recounteth) even so in the new Testament, no man is to take vpon him that honour, 
Hebr. 5.  but he that is lawfully called by God, as AARON was, to wit, visibly, and with peculiar consecration, 
Leuit. 8.  as we read, that he and his children were. For so were the Apostles visibly called, 
jo. 10.  consecrated and sent by Christ: they by authority received from him, did visibly by imposition of hands, 
1 Tim. 4  call, consecrate, and sand others: and those in like maner others, from time to time without interruption. By which orderly succession of bishops( saith irenaeus) the tradition of the Apostles hath come unto us, and it is a most plennarie demonstration, 
l. 3. cap 3.  th●t the Apostles faith and ours, is one and the self same.  
Whereupon the Fathers gathered together, 
Catechi. Ro. in expos. Sym.  in the council of Constantinople, for the clearer and more evident note of the catholic Church, added, by divine inspiration that clause, apostolic. For the holy spirit, who rules the Church, doth not govern the same by any other kind of Ministers, then apostolic. Which spirit, was first of all given to the Apostles, and hath ever sithence, by the infinite goodness of God, remained in the Church and consequently( to use TERTVLLIANS words) what the Apostles haue preached, 
Praescrip c. 21.  that is to say, what Christ hath revealed unto them, ought not to bee otherwise proved, but by those Churches, which the Apostles themselves haue founded. And then( reducing every race to his original off-spring, as he speaketh) why not principally by that Church, In qua semper Apostolicae cathedrae viguit principatus; 
D Aug. ubi sup  wherein the certainty of the apostolical chair, hath perpetually flourished: and from whence, the gospel hath been sent to all the parts of the world: whereof he saith in an other place; Ipsam esse petram, 
In Psal. 30.  quam non rincunt superbae inferorum portae.  
For which cause, the ancient Fathers( as namely S. jerome, 
D Hier. Ap 1. con. R ffin. D Am. orat. de ob. Saty.  and S. AMBROSE) do call the roman Church, the catholic and universal Church, understanding that whole multitude, which always adheered to the roman bishop. And in this sense, the universal Church may be called, as S. cyprian termeth it, one bishopric: 
De Simp. Praelat.  where he demandeth how that man, who forsakes the chair of PETER, vpon whom the Church was built, can warrant himself to be in the Church.  
IN THIS church( saith( irenaeus) hath been ever conserved the doctrine which was left by the Apostles, 
Lib 3 cap. 4.  as in the most rich store-house of apostolical truth, and gate of life. TO THIS church, 
T●rtul. p●aes er p. 25.  haue the Apostles powred our their whole doctrine, together with their blood. WITH THE DOCTRINE OF THIS church, as with m●lke, 
Synod. Alex. ep. ad Felic.  are all Christians nourished, and by her defended, against the brunts and assaults of wicked heretics. Finally, 
Cip. l. 1. ep 3& 1● I ē● 4 ●p 8& 9 9 Opt. l. 2 con. Donatis. Theodoret. l 2 c. 4 C●nc. Calced. Act. 3 D Hier. ep. 25& 47 D. Bern. ep 119& l 2. de Consid. ad Euge. Prosp. de ingratis.  TO THIS church, as to the mother Church, and guide of the rest, all antiquity, and the whole multitude of the faithful, haue ever subscribed, acknowledging and embracing her belief, as the most sound and uncorrupted truth. I add PROSPERS testimony, both for the verses elegancy, and authority of so ancient and worthy a Doctor: 
seeds Roma Petri, quae pastoralis honoris  
Facta caput mundi, quicquid non possidet armis,  
Relligione tenet....    

CHAP. VIII. HOW ABSVRDLIE THEY pretend this Church to haue lost her primitive Faith.  
THE Adversaries do confess, that the Fathers before alleged might with reason object against the heretics of their times, this perpetual succession of the roman Church, 
L. Instit. c. 11§ 1● Whitg. in Def. suae resp. fol. 348.  because for some 500. yeares( as CALVIN and others do grant) the true religion and purer doctrine did flourish, and was maintained therein. And WHITTAKER, a scholar of his, writing against D. SANDERS, doth aclowledge, that for so long a time, the Faith which was delivered by the Apostles, PETER and paul, was inviolably taught and maintained by our Church, in that purity, wherein it was first planted. But then being urged to bring forth his proofs, in what age, and under what Bishop the change they pretend, was made, and who were the chanpions that stood against it; his answer was this. Whereas, 
Cont. Duraeum  you will needs know( saith he) in whose time your superstition crept into the Church, and what Doctor wrote against it, that point is not needful for me to answer. Well I wot, and understand out of the Scriptures, that your doctrine is not Apostolical. But in what age, and in what sort, every point of this your superstition came in use, it is a thing belongs not to me at all.  
Was this any better answer, then if he should frankly haue confessed that he was able to show no other beginning of any doctrine of ours, then that which hath ennobled it with those titles of AVNCIENT, catholic, AND apostolic?  
True it is, that he there laboureth to persuade his Reader, that the Popes haue been Author of a great many points of our catholic religion: as for example, that GREGORY the first, was the first inventor of the doctrine of purgatory, which CALVIN himself, 
3. Instit. 5§. 10.  and some others of his own rank do warrant for al that, to haue been of a longer standing, by many hundr●●h yeares, if prayer, and sacrifice for the dead, be points( as they are) which necessary include the belief of that doctrine.  
With like felicity, he fathers Aur●culer Confession, vpon INNOCENT the third, who was so innocent and free from that imputation, as it is manifest that the jacobites were condemned for heretics 600. yeares before, 
Guido c. 2 de I●c●b. M●t●h. P ris in H●● 3. ● cchin●●●●●cles Hist. ●●nc. Ca●●●on. can 32.  for holding( amongst other heresies) that is was not necessary men should confess their sins to a Priest. And the second council of CHALON, which was about 400. yeares before INNOCENTIVS, doth plainly show the Churches doctrine and practise in this point to haue been such at that time, as now it is. To omit the testimony of a Protestant English writer; who refers the origine thereof to lo the first, 
Symund. in Apoc.  of more antiquity then al the rest. wherein I see no reason to beleeue either the one or the other, being they tell such contrary tales; and that without further proof, or authority, then their own bare words.  
Out of all doubt, if the Church could at any time either fail, or fall of into error, these prophecies following,& a great many the like, must also needs be false and erroneous. I haue espoused thee unto myself, 
Ose. 2. ( saith Almighty God, speaking unto his Church) in faith, 
Isa. 59.  with an everlasting couenante. And again: My spirit which is in thee, and my words which I haue put in thy mouth, shall not depart from thy mouth, and from the mouth of thy seed, and from the mouth of thy seeds seed, saith the Lord, from henceforth, and during all ages to come.  
And by an other Prophet: 
Dan. 2.  The God of heaven shall raise up a kingdom, which shall never be destroyed, nor delivered over to an other people. Whose sun, 
Is●. 60.& 62.  shall never go down, nor her moon be darkened: but shall remain for ever, as an everlasting glory and gladness throughout all ages to come. Whose gates shall never be shut: 
Iere 33.  whose Pastors shal never be silent, whose Priests shall be like the stars, for multitude. 
Psal. 47.  Which the Prophet DAVID calleth, a great and eminent city built with joy and triumph of the whole earth, which God himself hath established for ever. If therefore God hath established it for ever( saith S. augustine, vpon that place) what needest thou to fear the ruin of such a foundation?  
For as in case, if a man were immortal, his essential parts, to wit, his soul and body must consequently be also mortal: even so the sincerity of Faith, equity of laws, and purity of doctrine, which are the essential parts of the Church, must needs be perpetual, because the Church itself is warranted to bee perpetual. Certainly, he that said, Ego vobiscum sum omnibus diebus usque ad consummationem saeculi, 
mat. 28  did not make that promise for 500 or 600. yeares, but for all the daies and times, until the very end of the world.  
moreover, if the Church could err, doubtless all those titles and appellations given her in the Scriptures should be false, and frivolous, as where she is called 
Apo 21  a holy city, the 
Ezech. 43.  palace of Gods throne; a 
Isa. 30.& 55.  direct and plain way, the 
Cant. 6.  spouses only dove, the 
Mat. 13  kingdom of heaven, the 
Ephes 5  chased Virgin, the spouse& body of Christ, the 
Co●os. 1  house of God, the 
1. Tim. 3.  pillar of truth. Finally, that 
jo. 14.& 16.  society to whom the spirit of truth was promised to bee her guide and ●●r instruction in all truth. 
2 co. 111  
Mat. 16.  VPON WHOM, Hell itself should never be able to fasten any venomous tooth. Whose rebelles, how ever they haue Christ in their mouths, are denounced to be no less aliens to Christ, 
Mat. 18  then the very Heathens and publicans..  
They therefore that affirm this Church( which was once by their own confession, such as is here described) to haue been tainted with those fowle corruptions and errors, which they pretend; what do they else but blaspheme the holy Ghost himself? for if it were so, then must it needs follow, that the spirit of truth was sent in vain by Christ to guide her in all truth, as tertullian observed, refuting the like impious assertion of the heretics of his time. In vain prayed he to his Father for the sending of the same spirit, to teach her the doctrine of truth, if she could so quickly forget the same. As though her progress and continuance therein, did not as much belong to his goodness and providence, as did her prime instruction.  
It cannot choose but be apparent to any man of true judgement, that shall consider those wonderful promises made by God, in the scriptures, for the Churches perpetual stability during all ages; her ample propagation, splendour and glorious magnificence, foretold by sundry Prophets,( as in parte hath been shewed before) that the Protestants absurd fiction of her Ecclypse for so many ages together, can be no other, then a mere desperate evasion, to shift the inevitable force of truth; whilst they perceive, that these predictions( as no way agreeing with their obscure conventicles) must either necessary haue been fulfilled in our Church, or else the performance thereof, must be expected for the time to come; unless they will say, that those promises haue failed us, 
Conrad. Schlussel● in Theol. Caluin. Beza. ep. 65.  and thereupon show themselves plainly to be either Turkes or Iewes, as already some of them haue done, if their own writers( who name the men) do not misreport them.  
What CASTALIOS opinion was of this point, may partly be gathered out of his Preface to the latin Bible, which he dedicated to King EDWARD the sixth: where having recounted the former promises, of the Churches admirable progress, and enlargement, It cannot be denied( saith he) but either they haue been already, or must be hereafter accomplished, or else God himself accused of untruth. If they ananswere, those promises haue been performed: I demand, in what age? If they say, in the Apostles time, I ask them, how it chanced, that they were not in all respects consummate? and howe the knowledge and worship of God, which was promised to continue for ever, and to be more copious then the Sea-waters, should be so presently dried up, and quiter evacuated? And so leaving the point in these doubtful terms, he grants that the more he busies himself, in the consideration thereof, eo minùs praestitum hactenus video,( saith he) utcunque oracula illa intelligas. What should one think, I pray you, of this mans belief?   

CHAP. IX. OF TWO OTHER SHVFling evasions, as absurd as the former.  
IT is an usual trick with such men, because they would shun the judgement of the catholic Church, still to appeal unto onely Scriptures: the absurdity of which evasion, is so manifest, as no man but will confess, that all these differences of opinions, and in sum, all Heresies of what nature so ever, haue grown chiefly from this roote,( as S, augustine long since noted) dum scripturae bonae interpretantur non benè,& quod in eis non been intelligitur, 
Tract. 22 in joan.  etiam temerè& audacter asseritur. Whilst the true scriptures are falsely interpnted, and what is in them not rightly understood, is affirmed with rash and presumptuous boldness. For there are no heretics, but do red the catholic scriptures, neither are they heretics for any other cause, then that reading the scriptures, and not rightly understanding them, they obstinately maintain their own false assertions against the truth.  
So martion the heretic reads the scriptures. But how? 
O●ig. ho. 31. in Leuit.  as the devill reads them. And even so do the heretics BASILIDES and VALENTINVS; in like maner, as we may say of luther and CALVIN. These men say just as the devil did to our saviour, Scriptum est. Therefore if at any time thou chance to hear testimonies alleged out of scriptures, take heed thou dost not rashly yield assent to to the speaker, but consider well of what spirit he is, least happily he shrowded himself under the cloak of sanctity, and coming infected with heresy, play the wolf in a sheeps clothing. Least happily the devill speak of scripture in this mans person. Thus far ORIGEN.  
VINCENTIVS LIRINENSIS, 
Praef. ad lib. 1.  for this reason, very fitly compares heretics to those who mask venomous herbs, and infectious drugs, with the titles of wholesome medicines, that a man finding written on the out-side, A sovereign receipt, should never suspect any poison to lurk within. In which sense, irenaeus compares them to those, 
Praef. ad lib. 1.  who sell glass to the simplo and unwary buyers, in stead of pearl: falsifiers of the word of God, and bad interpreters of things well spoken. Who frame the prophetical and apostolical sayings, 
Ido. l. 1. c. 2.  to fitt their erroneous assertions, least they should seem to want witness and warrant for what they bring.  
And in this maner do heretics bear the banner of Christ( as Saint augustine speaketh) against Christ himself, 
Ep. 62.  and against the gospel, 
In c. 3. ad Tit. Id. l. 4. in luke.& in ps. 118.  they vaunt of the gospel. Qui per verba legis, legem impugnant, saith S. AMBROSE. With the words of the Law, they impugn the Law. Which hath given occasion to some learned men, to compare the scriptures, to a certain plant called RODODAPHNE, whose leaves( as PLINY and DIOSCORIDES writ) are poisonful to beasts, and preservatives to men. For heretics, like unreasonable beasts, following their own sense, make that venomous unto them, which to catholics, who are led by reason to embrace the Churches interpretation, is made wholesome& nourishing food.  
So wee see, how the mis-vnderstanding of Scripture, doth beget heresies. De intelligentia haeresis est, non de scriptura; 
L 2 de Trinit.  said HILARIVS to this purpose; senfus non sermo crimen habet. Which thing moved, 
In cap 1. ad Gal.  even luther himself to confess, that out of Scriptures understood, according to private sense, there can be no argument drawn in matter of Faith. OECOLAMPADIVS, a Doctor of the same school, affirms as much. 
In cap. 〈◇〉 Matth.  These men were doubtless ouermaistred with truth( to use lactantius his words) Et imprudentibus vera ratio surrepsit. And the true reckoning of the matter, stolen vpon them at vnwares.  
here-hence, it must needs follow, that where the controversy is of the true sense of scripture, the authority of judging& decyding the same, is absurdly by these men committed to the scripture itself. For like as in civil affairs, where the text of the lawe is in question, the bare letter alone, cannot determine the process, but there must needs be some judge besides to interpret the words of the law, and give sentence in the cause: even so it is in the very case propounded.  
Wherefore I see not, with what reason they speak, who are wont to say, that the scriptures are laid open for every man, and that every one ought to read and seek his directions from thence: which to me seemeth so great an absurdity, as I can find no comparison frivolous enough to match it. Somewhat like it is, as if a sick person, who never frequented the Phisitians schools, never heard the property of any roote or herb described, never understood the causes and natures of diseases, should think by reading of HIPPOCRATES or GALEN, to become as wise a physician, as ESCVLAPIVS. Or, like as a merchant, who never gave himself to the study of laws, would take vpon him to interpret the Pandects, or imagine by reading of IVSTINIANVS CODEX' to pass for as cunning a Lawyer, as the learned LABEO, or that famous counselor, DON ulpian.  
In sum; the infinite Commentaries, written of all sides, for explayning and interpreting of scriptures, their hardness to bee understood, acknowledged by the greatest and learnedst wits, the very natural course of all sciences, requiring teachers, before they can be learned; the Protestants own differences, about the understanding of them, do evidently convince these men to bee carried with an erroneous persuasion, who will needs make the scriptures so vulgar, as that every weaver, and Wooll-kemmer, must bee allowed, not onely to red the moral and less obscure parts; but even those of most hidden and profound sense, such as EZECHIEL and the other Prophets, where the greatest Rabbynes haue stuck fast; as also the book of Canticles,( which by the Hebrew tradition, no man was permitted to red, till he had accomplished the age of thirty yeares) and that mystical scripture of the apocalypse, whereof CALVIN himself being demanded what he thought, answered frankly( as jo. BODIN writeth) se penitus ignorare, 
In Method. hist c. 7.  quid sibi velit tam obscurus scriptor. And LVTHTR, for the obscurity thereof, would not allow it for canonical, eo quod humana intelligentia illam non assequatur. But yet he might haue learned of a wiser divine, 
Dionis. Alex. apud Euseb. l. 1. c. 15.  that it must not therefore bee thrust out of the Canon, because it is obscure, and wearies all mens wits; for, by that reason, totum mox euertas scripturarum Canonem,& in nudum conuertas nomen.  
Their second shift, is conference of scriptures, which they term, interpreting of one place by an other. but this is proved, no less absurd, then the former. For what place can bee brought so clear, whereof a wrangler shall not move question touching the understanding? and he that will cavil about the understanding of one place, what shall let him to do the like of an other, and a third, and of so many, as shall bee brought, against his settled perverse opinion, which he by scripture will maintain, against the others denial: and so there shall never be end of controversies, till some other judge be agreed vpon, who by public sentence may determine the strife.  
Take me for example, an Arrian, alleging for his heresy that place of scripture, Pater maior me est. You challenge him to conference, and bring him an other place, where it is said, Ego& pater vnum sumus. very well. but now he will answer you again, that this latter scripture, is to be understood, onely of the unity and consent of mind; and to prove it, he confers the speech, with an other like, which our saviour used, jo. 17. vt sint vnum, sicut& nos vnum sumus. Then will he second it with an other scripture, and after that, with so many more, that exclude but you all other means of convincing this heretic, besides onely scripture, and see howe well you shall bee able to stop his mouth.  
This was plainly to be seen, in the first Niceene council, where that great and weighty controversy, touching the divinity of the son of God, 
Theod. lib. 1. hist. c. 8.  could not bee determined by scriptures, the Arrians in defence of their heresy, continually wresting all that could be alleged, and producing a number of places, which in show made for them, till the Fathers there assembled, from all the parts of the world, agreeing in the true understanding of scriptures, finally decreed, that the Faith of their elders received and held of all Churches, before ever that point came in question, should be still inviolably kept and maintained.  
Had the Church been left destitute of all other means to confute heretics, save onely scriptures, the Sabbatharians and Quartadecimans might seem to haue been unjustly condemned for heretics, in preferring the jewish custom, of keeping the Sabbaoth,& time of Easter; for which they durst avouch their warrant out of Scriptures, to be better then ours. And if all things had been expressly written, which wee are bound to observe, in vain was tradition so carefully commended by the Apostle: 
2. Thes. 2  in vain, 
1. Cor. 11 2. Tim. 2  did he inculcate the observance of his precepts, which by preaching he had taught his flock; in vain was that charge given of his fellow Apostle, He that hath an ear, 
Apoc. 2.  let him harken what the holy ghost prescribeth to the Churches. If these prescriptions were limited within the written word, I see not what special prerogative the Church had left her, 
Dion. eccle. hier. l. 1. D. Bas. de S. S. l. 27.  but that heretics, Pagans and Iewes might as well challenge the same, and presume to be as much interested as she, in every mystery of our Christian Faith: which mysteries would easily grow in contempt, if every one should haue a like power, in the discerning of them, for which cause our saviour did interpret parables and mystical speeches to none but his Apostles. And S. paul in like affairs, observed this distinction; 
1. Cor. 2  Sapientiam loquimur inter persectos.  
Suppose an heretic should deny the scripture, as martion and MANICHAEVS did many parts thereof; by what argument shal a man convince him! Or, how do wee know the scriptures to be of canonical authority, otherwise then by tradition? By what other proof can we show the Gospels of the four evangelists to haue been written by them, and the Gospels, which carry the Titles of BARTHOLOMAEVS and THADDAEVS, to haue been none of theirs, whose names they bear? Where will you find scriptures, to prove that baptizing of Infants, is expressly commanded, against the Anabaptists, who deny the same? I appeal to the only experience of the Protestant clergy in England, who neither by scriptures, nor conference of places, could ever yet sufficiently defend, the policy, rites, and ceremonies of their religion, according to the form approved by Parliament, against the puritans; no more could BEZA confute the new ARRIANS, till such time, as both he and they, were in forced to fly unto the councils and Fathers for succour, when they perceived that scriptures would not serve their turns. 
Ep. 81. con. Polonos.  And BEZA for his part, urging against those heretics, the authority of the Nicene, Ephesine, and Calcedon councils, was so prodigal in their praises, as he affirms that the sun never beholded, since the Apostles time, any thing more venerable, and of more holy majesty, then those three great and famous Assemblies. And again, reprehending the presumption of his Aduersaries, for their malapert censuring of these Fathers: Quis hic pudor est, saith he, discipulos sedere svorum Magistrorum judices? What a fowle shane is this, that schollers should sit as Iudges over their Masters?  
In like maner D. WHITGIFT, 
Fol. 351.  in his Defence against the puritans, thought it a sufficient answer for what he could not prove by scriptures( and yet the Churches immemorable custom, had made warrantable) to tell his adversary that therefore it must needs follow, those points, had their originals( as he speaketh) from the Apostles themselves. And he proves the same out of a certain Rule, 
Ep. 118. ad. Ian.  which S. augustine delivereth in this form. Those things that be not expressed in the scriptures, and yet by tradition observed in the whole Church, come either from the Apostles, or from general Counsels; as the keeping of Easter, the Ascension, coming of the holy Ghost, and other such like.  

Ad 2. Plebāos con. Anabap.  luther also, in the question of Baptizing Infants, held the authority and practise of the Church, a sufficient warrant for that point, albeit there wanted canonical scripture to prove the same. The like was CALVINS judgement, concerning imposition of hands, in giuing Orders; 
Instit. l. 4. c. 3.§ 16.  saying, that the apostolical observation of that rite, ought to be unto us, in stead of a precept, although there be not any determinate precept for the same. Wherefore, let them not blame us, for using the like argument with Saint augustine, 
L de Cura ●ro mor c. 2. Id. ep. 80.& ep. 118.  for proof of all such points, as are warranted by catholic tradition; which BEZA in the place alleged, against the Polish heretics, D. WHITGIFT against CARTWRIT,& luther against the Anabaptists, were forced( as we see) to use for their best defence. Whereby it appears, how wisely these men with the same weapons they strike at their Aduersaries, wound their own cause, altogether as bad.   

CHAP. X. AN EXAMPLE, knowing that it is but loss of time, to argue with such men out of onely Scripture.  
TO the reasons before declared, which prove how unpossible it is by onely Scripture, to convince an heretic, I will adjoin a true report of a certain discourse in maner and form, as it is passed betwixt a catholic and a Protestant, for the more ample evidence of the point in hand. They growing therefore by chance, into dispute about the worship and invocation of Saints, The Caluinist alleged against the Churches doctrine, that place of deuteronomy: 
Deut. 23  Dominum Deum tuum adorab.& illi soli seruies. The catholic answered him, that there was no prohibition of other, then that supreme adoration or worship, which wee aclowledge to be due to God only: and that the communication of terms( as one saith) doth neither alter nor prejudice the nature of things. 
tart.  Wherefore that point hath no further difficulty, but onely to distinguish betwixt absolute worship, and that which they term, relative or respective, which may be given also to creatures, 
Psal. 98. verse 6. Gen. 18.& 19. Ios. 5.3. Reg. 18. Dan. 2. Act. 10. Gen. 48.  And for invocation, the reason is alike. Of both which, he shewed him diuers authorities out of Scripture, Where adoration and invocation are mentioned to haue been done to creatures, but in a far different sense, then they are to God.  
The CALVINIST not content with this answer, still muttered against invocation to Saints, as a thing forbidden by the scripture, and namely, where our saviour saith in the gospel. 
mat. 11.  Come unto me, all you that labour &c. Which saying, he would haue so to be understood, as if it were not lawful to come to any other, but to Christ himself. The catholic replied, that the affirmation of the one, is no denial of the other: and if he would understand it so, then should it not bee likewise lawful to come to our brethren here in earth, to beg their prayers for vs. Wherefore that saying of our saviour includes no absolute prohibition of coming to others, but onely of coming to them in that maner, and with those circumstances, as we come to him.  
The wrangler, loathe to give it over thus, made semblance, that he had another place, yet clearer, for his purpose then that; wherewith he would second and interpret the first, which they call conference of places. And he alleged out of S. PAVLS Epistle to timothy, 
2. Tim. ●  that there is but one mediator, which is CHRIST IESVS. The other, produced a like saying out of the Epist. of S. james, 
Cap. 4.  Vnus est legislator& judex: and yet no man will deny, but there be other law-makers and Iudges, without derogation to that supreme judge: so he told him, that this place, like as the former, was by him not well understood, because the Apostle speaketh of that mediation, which was wrought by our redemption,( the words are plain) and not of such mediation as is performed by way of suffrage or intercession, which in the very same chapter he allows; and commends unto TIMOTHY, as a public minister, to perform that charge, for all sorts of men. Neither could himself otherwise haue craved( as he did) the prayers of diuers, to whom he wrote, nor we commend ourselves to the prayers of one an other.  
And to prove, that the word Mediator, was to be understood with this distinction, he shewed that in the scriptures, it is likewise attributed to men, 
Deut. 5. Gal. 3.  as where MOYSES for example, is termed a Mediator, and elsewhere also a Redeemer, 
Act. 7.  without derogation for all that, of our onely Mediator and redeemer CHRIST. So the Prophet DANIEL, 
Dan. 4.  teacheth by alms to redeem sins. And the Apostle saieth, 
jac. 5.  he that converts a sinner from his error, saves his soul. yet for all that, wee know, it is only CHRIST, who properly and absolutely speaking, doth redeem and save vs.  
Being thus put to a new shift, he found out an other place in the Epipistle to the Romaines, where it is, said: Howe shall they invocate, 
Rom. 10  in whom they do not beleeue? To this, was answered first, that those words of the Apostle, were spoken of that invocation, which is made unto God alone, as the Author and giver of grace and glory. it is manifest by the words going before; omnis qui inuocauerit nomen Domini saluus erit. And in this sense we grant, that the Saints are not to be invocated. Secondly, that it hath no inconvenience to beleeue that by the prayers of Saints, we may receive help: which belief, no doubt, paul himself had, when he besought the Romaines, Colossenses, and Ephesians to pray for him. unless perhaps the Saints in earth are able to afford us this help, but the Saints in heaven haue no such power, as VIGILANTIVS the heretic blasphemed. Then indeed( as S. jerome told him) we must needs grant, That better is the condition of VIGILANTIVS, a living dog, then of S. paul, a dead lion; alluding to that saying of the Hebrew Sage.  
Thirdly he answered, that PHILEMON was praised by the same Apostles, for his charity and the faith which he had in Domino Iesu,& in omnes sanctos. and it is said in Exodus: Credidit populus Deo,& Moysi servo eius, that it needs not seem a thing so absurd, to join these two together, vt populus qui crederet in Deum, aequè credidisse dicatur in servum, saith S. jerome vpon that place: That the people believing in God, might be said to beleeue also in his seruant.  
The man still driven to seek fresh evasions, demanded how it was possible that the Saints could hear vs. To that point, the catholic answered, 
D. Greg. Mar. 12. c. 13.& 4 dialog c. 33. D. Th 3 p. fupplē. q. 72. a. 1. D. Aug. de cura pro mor. c. 15. ca. 16.& 17.  according to the doctrine of catholic divines, that they hears us, either in the beatifical vision of God, tanquam in speculo, or else by revelation made unto them: like as 
4 Reg. 5& 6.  ELIZAEVS understood the fraud of GIEZI, or as 
Dā. 2  DANIEL knew the king of Babilons dream, or as 
Act. 5  S. PETER, the deceit of ANANIAS and SAPPHIRA. All this notwithstandidg, the wrangler could not so be satisfied, but like a Grasse-hopper, skipping from one point to an other, he brought in other places, as badly understood as the former, to no other purpose, but as their maner is, diem circulis terere, to waste the time in words, and unprofitable jangling.  
Neither can any other yshew be expected from the like contentious dispute, but such as tertullian observeth: 
Praeser. ●. 17.  extreme wearying of a mans tongue, or falling into choler, when the catholic can no longer endure the aduersaries blasphemy. So unpossible a thing it is, to prevail in reasoning with them out of scriptures, as the same Author had well learned out of the experience of his time: 
Ibid. ●● 19.  For that your victory shall either be altogether uncertain, or at least wise for a great part doubtful. 
ubi sup. cap. 15.  When as your assertions shall be stiflie denied, and what you deny, shall be stil by them defended.  
So pertinacious is their perseverance in foolishness, who take vpon them to maintain untruths, said lactantius. 
Lact. l. 3 cap. 24.  The reason whereof, he gives in an other place: Infecti sunt persuasione, ac mentes eorum penitùs fuccum stultitiae perbiberunt. They are poisoned with selfe-perswasion, and their understanding hath drunk up the syrrope of foolishness.  
Neither will they ever want evasions and shifts to bolster their bad cause, 
D. Aug. ep. 174.  who are more desirous of contention, then truth. For they which once transgress the limits of holy Church, 
Epiph. haeres. 77  & Apostolical Tradition, do range from one argument to another, not standing to any thing, as EPIPHANIVS noteth. And no marvel. Nā via eunti,( saith SENECA) aliquid extremum est: 
Ep. 16.  error immensus est.   

CHAP. XI. THE discovery of a certain Sophestical deceit of theirs.  
THE teachers of rhetoric tell us, it is against the rules of good Oratory, to make an EXORDIVM, such as the like may also serve the adverse party for his purpose. And the Logicians hold it for a vicious argument, when by a like reason our Aduersaries may conclude against ourselves. Of this kind, are a number of such, as some Protestants use to frame, against diuers points of our catholic doctrine. For example, when they take vpon them to prove that a man hath no action in the business of his justification, but onely God; they use a kind of argument, by which one may as well conclude, that neither God himself, hath any share at all therein, which to affirm, is a monstrous absurdity, and blasphemy, as every man will grant. yet by a clear instance, it shall appear no less warrantable, then that of theirs; and thus I show it.  
To exclude mans free will, they allege us these scriptures. 
Rom 9.  It is not in the willers power, nor in the runners, but miserentis Dei. And again, It is he, 
Phil. 2.  that works in us, both to will and to perform. And, No man comes to me, 
joh. 11.  unless my Father shall draw him. And in another place, do thou, O Lord, 
Psal 84.  convert us, &c. Whereupon they conclude, that man is no more but a simplo patient in this affair, as having no election or free will at all. Now if this bee a good conclusion, it may be as well proved, that God himself works nothing at all in a sinners conversion, nor hath any more free will, then the sinner himself. It is the same scripture, out of which wee red; That if we will hear his voice, 
Ps. 94.  we must not harden our harts. 
2. Tim. 2.  he that cleanseth himself from these( vices) shall be vas in honorem. 
Rom. 2.  And, he will reward every man according to the mans own work. behold( saith he) I stand at the door and knock, 
Apoc. 3.  if any man lets me in, I will come unto him. 
jac. 4.  Approach unto God, and he will approach unto you.  
Out of these, and a great many other the like places, if one would follow their kind of logic, he might as rightly conclude with the Pelagians, that a mans salvation is in his own power, as they with the Manichees conclude, that man himself hath no more to do therein then a mere senseless post. Or as wisely by this trifl●ng sophistry, might a man prove out of scripture, that neither God nor wee ourselves do work our conversion, because the Prophet elsewhere attributes this effect to the force of Gods Law, where he saith: Lex Domini immaculata, 
Psal. 118.  conuer●ens animas. But how ridiculous this kind of reasoning is, every one may easily perceive.  
Let us then come to some ysshew, and by comparison find out the folly, of this cavilling argument. For example; God hath warned us by his Prophet, 
Isa 1. Ierem. 4.  that wee should wash ourselves, and be cleansed: If I shall conclude, that therefore he hath no hand in this work; they will,( and with great reason they may) deny me this consequence. yet is it for all that, of the like stamp as their own, which they collect in this maner. The Prophet cries unto God, to wash him from his iniquity, 
Psal. 50.  and to create in him a new hart. therefore man doth nothing, nor can do any thing, in the washing of his own.  
well now, what course must we take for the reconciling of this difference? will they haue me to admit their Conclusion? then must they also allow that of mine, which is grounded vpon as good authority. But because they neither ought nor can admit mine, I am willing to renounce it, as a sophistical deceit, but with this condition, that they shall also confess theirs to be no better: the party( as you see) being in both alike. So that our agreement in this point, is not possible otherwise to grow, but by rejecting our own collections, and taking those words of scripture in that sense, as the catholic Church, hath ever understood them; to wit, that God hath the principal part in the work of our justification, but so, that he doth require with all mans cooperation: according to that of the Prophet zachary. 
Zach. 1.  Be converted unto me, saith our Lord, and I will be converted unto you. And by the Prophet EZECHIEL; I will give them( saith he) a new heart, 
Ezec. 11.  and I will put a new spirit in their bowels. Yet by the same Prophet he saith: Make unto yourselves, 
Ib. ca. 18.  a new heart, and a new sp●rit.  
Whereby wee see, that our justification is in that sort the work of God, as it doth include our own industry and labouring together with his grace. And so the Saints in the apocalypse, are said to haue themselves, washed their garments white, in the blood of the lamb. This may suffice for an instance of their sophistical proceeding in other controversies of like kind.   

CHAP. XII. THEIR WRESTING OF Scriptures, to an impious sense.  
TO THIS may be added, an other consideration, of their sacrilegious adulterating the word of God( a practise nothing strange with these men) whereof it shall suffice to note one strain here by the way, for a taste of their audacious presumption in this kind, to wit, in transporting the scriptures to sences quiter repugnant to themselves, and to the common understanding of the Christian world.  
For example, they allege scriptures, to prove that God is the author of sin, whilst they affirm that the adultery of DAVID, and the treason of judas, 
Melanct. in c 8. ad Rom.  are no less the proper works of God, then the conversion and vocation of S. paul. That, 
Luth. in assert. Wittemb. c. 36.  Mala opera in impiis Deus operatur. That when a man commits adultery or murder, Dei opus est, motoris, authoris, impulsoris. So wrote ZVINGLIVS in his book, 
Ad Catto rū Principem.  De prouidentia, which he dedicated to the Landsgraue of HESSEN. At coactus est homo ad peccandum? whereunto he answers himself, Fateor, coactum esse.  
This was a short and round answer; but yet, such as BEZA, also gave to the very like question he propounds in his readers person. 
In respō. ad Castal.  At non potuerunt resistere Dei voluntati, saith he? Fateor. Therefore( saith CALVIN) whatsoever either men or the devill do plot, 
Inst. l. 1. c. 18§. 1.  Deus tamen clauum tenet. It is GOD himself that governs the stern. And in the same place: ABSALON violating his fathers wedlock by incestuous lust, 
2. Reg. 16.  committed an execrable sin: yet God himself, pronounced this work to be his.  

Ibid.§. 2.  What more? unless God( saith he) wrought these things in the minds of men, doubtless, it could not be truly said of him; Ipse mutat labia veracium. 
job. 12.  And then after, he concludes in this maner: I haue now sufficiently shewed, 
§. 3.  that God is called the Author of all such actions, as these controllers( he speaks of the catholic Doctors) will needs haue to be wrought by his only bare permission.  
Of the same stamp it is,& warranted with the like authority of SCRIPTVM EST, 
Inst. l. 3. c. 24§ 2.  That there be men predestinate to everlasting death by the express will& ordinance of GOD, without any desert of theirs. That, 
Ib.§. 6.  he hath by his own decree so established, that from their very birth, some should be allotted to inevitable damnation. This indeed, saith he, 
§. 7.  I confess to be a dreadful sentence: yet no man can deny but that God well knew what end every man should haue, before he created him: Et ideo praesciuerit, quia decreto suo sic ordinarat.  
By comparing these impious paradoxes, with such opposite collections, as the Catholiks deduce out of the self same scriptures, one may perceive, how it is nothing strange, Ex eadem materia, 
Sen. ep. 108.  suis quemque studiis apta colligere: For any man to frame conclusions out of one and the same principle, to fit his own apprehensions, and the studies which he most affects. Wee see by experience, what different electuaries Bees and spiders do suck out of the same flower: and how the harmless sheep gather wholesome nourishment out of the very same grass, which gives poison to vypers and venomous serpents.  
S. augustine teacheth out of the Scriptures, 
L. 2. de peccat. mer.& remiss. c. 17& 18.  a doctrine quiter contrary to these men, to wit; Nulllus culpae in Deum reserendam causam. And again: Malam voluntatem ad Authorem Deum referendam, nesas est dicere. And he saith, it is no question to be demanded, 
De civit. Dei. l. 12 c 17. Chriso. ho. 23 in Act. Id. hom. 5. in Gen. Dama. de orth. fid. lib 2. c. 29& alii passim. Theod. de Graec. off. curat. l. 5.  Quae sit efficiens, causa malae voluntatis: non enim est efficiens said deficiens. S. basil hath an homely of this argument, Quod Deus non sit author malorum. To omit a whole troupe of testimonies, in this kind, well known to every one that reads the ancient Doctors.  
And this the scriptures themselves, both of the old and new Testament, do expressly witness. As where it is said: 
Sap. 1  God delights not in the perdition of the living: 
Sa. 11  For he loveth all things that are, and hates not any thing of all his works. 
Ez. 23  He wills not the death of a sinner: 
Eccle 15 Psal. 5.  he is Author to no man of doing wickedly. He is not, volens iniquitatem. They haue raised up towers aloft unto Baalam, 
Ierem. 16  which I haue not commanded. 
Osee. 13.  Thy perdition, O Israel, is of thyself. Is the death of a sinner my will, 
Ezech. 18  and not rather that he should be converted and live?  
It is the faith of Christians, and the Apostles doctrine, That, 
2. Cor 5. 1. Tim. 2  Christ dyed for all men: That, His will is, all men should be saved, who gave himself a ransom for all. he is the sacrifice for our sins: 
1. jo. 2.  not for ours onely, but for the sins of the whole world: Wherefore, let no man say, 
jac. 1.  when he is tempted, that he is tempted of God, for he tempteth no man. Besides innumerable other places, to the same purpose. By which wee see, that heretics( as S. augustine noteth) whilst they will seem to follow the onely scriptures, 
Ep 222  follow indeed their own errors,  
Now, if in case, the scriptures should seem in some other places to insinuate the contrary, what were then to be done, but according to the same Doctors aduise, to ask counsel concerning the point in question. Of whom? 
L. 1. con. Creson. c. 33.  Of the Church( saith he) quam sine vlla ambiguitate scriptura sacra demonstrat. Then it were fitting to consult the lawful Doctors and Pastors therof, about the sense of these doubtful places, rather then by such new repugnant interpretations, to set the scriptures at jar with themselves, wresting them to every tune, that may fit their own jarring opinions.  
S. augustine before alleged, found a better way to accord those scriptures together, much more conform to their true scope, which is the aduancement of piety and declaration of Gods mercy and goodness; for example, where it is said in the first to the Romaines, that God delivered the Gentiles over into passions of ignominy: He teacheth, how this giuing them over, was meant, no otherwise, but as the same Apostle explicateth himself to the Ephesians, 
Eph 4.  Qui desperantes semetipsos tradiderunt: who despairing, gave themselves over. Therefore, when thou dost red the word Tradidit, 
Ser. 9. de diuers. c. 9. Id. epist. 105. ( saith he) intellige non cogendo, said de serendo. For God hardeneth no man by putting malice into him, but onely negatively, by withdrawing his mercy.  
again, the Apostle of the like men, said in another place; 
2. Thes. 2  Mittet illis Deus operationem erroris. But how? because he will suffer the devill to do it, justo ipsius judicio, saith S. augustine. 
De civi. Dei. l. 20 c. 19.  And so the Prophet speaketh in the person of God: Dim●si e●ss. yet was that no otherwise, then according to their own harts desire, 
Psal. 8  as it followeth in the same verse. their own mallicious inventions made him to forsake them. In this sense& no other, 
joan. 12.  is God sometimes said in the scriptures, to excaecate and harden, secundum euentum, 
L. 4. orth. fid. c. 20.  non causaliter, as S. CHRISOST. noteth, and DAMASCENE also, to the like purpose observeth. So wee red in an other psalm: 
Psal. 104  convertit cor eorum vt odirent populum suum. Not that he turned their harts positively, but onely per accidence, consecution, and occasion. Whereupon S. august. explicating this place, doth say, that because God multiplied his people, by this benefit of his, he turned the hearts of the impious unto malice.  
Our saviour also by his doctrine and miracles, is said to haue blinded and hardened the perfidious Iewes. But yet was not Christ therefore the cause of their error and obduration, who sought rather by those works to mollify their harts, and draw them to him. This kind of obduration, 
Ad Hedib. q. 10.  S. jerome illustrates, by a notable example. The sun( saith he) spreads forth his beams to give heat; but that one matter comes to be made soft thereby, an other to be hardened, this grows from the contrary dispositions of those subjects. For we see that wax is melted, and day grows hard. even so by one selfe same work of God, the wicked are through their own malice made worse, and the good made better.  
It is true, the Prophet DAVID prayed unto Almighty God, that he would incline his heart unto his testimonies, 
Psal. 118.  and not unto covetousness. by which form of speaking, they infer, that God inclines mens hearts to ill in like maner, as to good. But it is to be noted, how this inclining to evil, is no otherwise then occasionaliter, as before hath been shewed out of the authority of S. august. wherefore he neither forces nor draws men thereunto, but onely permissiuely carries himself, by concurring to the material act of sin. Whereas unto good, he inclines them properly, and per se; by inspiring, exhorting, and other the like effectual means.  
Wherefore in these and like speeches, it is no more, but to observe the maner of speaking, used in the scriptures, and to distinguish betwixt proper, and improper locutions, betwixt acting by occasion, and by express will. 
Exo. 23. Eccl. 26. Sap. 14. Eccle. 19  We red that bribes blind the eyes of wise men; that creatures were made for snares to entangle fools; that wine and women, make wise men to revolt from God; because these things be occasions of such consequence, but yet no impulsions to force the same. And so, the patience, and longanimity of God, 
ad Rom. 2.  doth, ( suo modo) indurate the hearts of the impenitent, as the Apostle saith.   

CHAP. XIII. THE FRVITLESSE ISSHEW of Disputes, with men of prejudicate opinions.  
out of the consideration of these mens litigious spirits, and their insatiable thirst of contention, partly touched before, wee may gather ho● much those are deceived, who think by force of arguments to stop their mouths. For they, being jump of the nature of those jangling Sophisters, whom IWENAL describes in his Satyrs: 
( Whose nymble wits, and rolling tongues  
More swift then Istrian stream, &c.)  will face out any thing with big words, and clamorous contradictions, when they cannot maintain it by any better means. Non enim veritatem inqu●●●●nibus s●is conantur assequi, 
D. Greg. 8. Mor. 2  said victores videri. For their care is not to find out the truth, but onely to get an opinion of overcoming their Aduersaries.  
True it is, which a wise man of our time did well observe,( and we see it by daily experience) that schismatical factions are so far from being reformed by disputations, 
Lips. con. Dialog.  as heretics are thereby rather more and more encouraged, and set on fire. Wherefore, it was a notable prudent advice, which SISINNIVS gave to the Emperour THEODOSIVS, 
Soc. l. 1 hist. c. 10.  that in the business of religion, all scholastical contentions, should be debarred, and certain prescript forms and rules of Faith, left by the ancient Fathers, should be brought forth as proofs, without further controversy. For those, who reject antiquity, and the authority of their elders, what reason or what subtle kind of argument, shall be able to convince them? as that learned Champion of antiquity, IVSTVS LIPSIVS speaketh in the place now alleged.  
It was an old complaint of the primitive catholics, 
Theodoret. in hist. sac.  that heretics were wont by Sophistical and false craft of disputing, stiflie to maintain their falsehood; and to practise wicked artificial sleights, against the plain and simplo truth: to cover their lies with eloquence, as with a certain bait, and to spread the snares of syllogisms, as it were so many nets to catch the simplo and less wary souls. And when their own arguments were frozen and could not fly, 
Ep. ad Ctesiphon ( saith S. jerome) they found out a rest for themselves, inter Aristotelis& Chrisippi spineta. For which reason, tertullian name the Philosophers, the Patriarcks of heretics.  
And this custom they retain from those parents of theirs, 
Arn. l. 2. con. Gent  that having catched a persuasion of a thing, they will never give over the defence thereof, that so they may seem to surpass others in wit and learning, chiefly if it be a point remote from common understanding, and wrapped in obscurities. And look what they haue once without reason maintained, least they should seem ignorant in any thing, they will with as little reason uphold it; falsely judging it better not to be overcome, then by yielding, to confess and embrace the truth. So wrote ARNOBIVS, of their said progenitors.  
Which egernesse of contentious dispute, drove PANAETIVS, to deny the immortallitie of the SOVLE. The like moved DICAEARCHVS, to impugn the same truth, in three books he wrote of that argument, 
Cic. Tuscul quest l. 1.  as TVLLIE witnesseth. And there is no point of doctrine so well grounded, which like wits will not attempt to batter, through desire of contradiction, although the thing be never so manifestly true; neither is there any assertion so evidently false, which they will not undertake to avouch and defend with probable arguments. For as ARISTOTLE himself doth grant; sunt quaedam falsa, probabiliora quibusdam veris.  
And will any man be so mad, as to waste his time in contending with such importunate wranglers? Aiunt sana sentientes,( saieth ARNOBIVS) contradicere rebus stultis, stultitiae esse maioris. 
lib. 2. ubi sup.  Men of true judgement and understanding, affirm it to be a point of greater folly, to contradict foolish absurdities; such as are in truth, all the frivolous opinions of these fanatical heretics. Notwithstanding, they are wont so to colour them with fallacious sophisms, deceitful arguments and false conclusions, imitating the truth so near, 
D. Aug. l. 2. de doct Christ. c 31.  for the most part,( as S. augustine observed) that they deceive not onely the duller and slower capacities, but many times, even the ryper and more pregnant wits, if they be not heedful and diligent in marking the same.  
But these mens arguments, whereby they labour to avert our simplo piety from the right way, 
Id de civit. Dei. lib. 12. cap. 17.  that wee might walk the same round with them, if our reason will not serve us to refute, our faith ought at least with scorn to reject them.   

CHAP. XIIII. A COMPENDIOVS AND forcible argument, against all Heresies.  
NOw then, what else remaines, but that laying aside all unprofitable disputes, wee hold fast that Apostolicum depositum, 
Vincen. Lirin. c. 26.  or ecclesiastical tradition, wherewith, all the impious novelties of all kind of heresies, velut quodam spirituali gladio, saepe truncatae, semperque truncandae sunt; haue been evermore, and evermore shall be hewed in pieces,( as one would say) with a certain spiritual sword? And wherefore shall it not be lawful for us, to dry up al the streams of Heresies, with the onely heat of this sun, to wit, 
Dialogo. cont. Luciferian.  the catholics Churches authority? as S. HIEROMES words are.  
It was a Worthy decree of those two pious and prudent Emperors, VALENTINIANVS and MARTIANVS, registered in the Calcedon council: From henceforth, 
Act. 3.  let all profane contentions be laid apart. he is impious and sacrilegious, that after the determination of so many Priests, leaves any thing for his own opinion to be discussed. For it is a point of extreme madness, to look for borrowed light in the clear Sunneshyne. And he seeketh falsehood, who after the truth found, goes about to examine the matter any further.  
doubtless, 
D, Aug. l. 1. cont. Crescon. c. 33.  we do then hold the truth of the Scriptures, when we hold the doctrine and determination of the catholic Church, which the authority of Scriptures doth commend unto us; as S. august. witnesseth, 
C●n ep. Fund. c. 5.  who confidently avoucheth, that for his parte, he would not haue believed the gospel itself, had he not been moved with the authority of the catholic Church.  
Which Church, as having been derived from Christ, 
Id. de util. cred. c 7& 14 l 7 con. Don. c 53& in psal. 57. lib 2. con Faust. c 2& l. 1 de symb. ad Cat. c. 5.  by a perpetual line, and succession of bishops, from the Apostles hitherto, defended by miracles, against the mallicious bawling of heretics, and acknowledged by general consent of Nations, Princes, and People, hath worthily obtained( as he speaketh) A●thoritatis culmen, the supreme title of authority: C●i noll. primas dare,( saith he) vel summae profectò temeritatis est, vel pracipitis arrogantiae.  
luther plays the catholic, so rightly in this point, as I make no scruple to allege his authority, chiefly, for that tertullian holds it a firm kind of argument, which is drawn from the adversary; 
De Trinit.  vt veritas etiam ab inimicis veritatis, probetur. The artickles of our Christian Faith, haue been now sufficiently heard, declared, 
Luth. in psal. 80.  and agreed vpon( saith he) by the writings and confession of the whole Christian world, they are by many miracles confirmed, they are sealed with the blood of many holy Martyrs, they haue been defended by the learned books of al famous writers, so that they need not to be taught by any new schoolmaster. And in the same place, he saith, that of such points so warranted, it is not lawful to make any doubt or controversy; and that they are to be held and punished, as false Prophets, which bring any thing contrary to this already received faith and doctrine.  
To the like purpose, ERASMVS made a pithy and compendious answer, to the evangelical brethren, in these words. It shall suffice for the warrant of my cause, the holiness of our forefathers, the authority of men of most approved lives, the reverend majesty of bishops, the consent and practise of Christian Nations; all which, if you will condemn of madness, I answer, I will rather be mad with them, then subscribe to you. And surely, not without great reason. For if we beleeue QVINTILIANVS; 
Lib. 1. c. 10.  Etiam error honestus est, magnos deuces sequentibus. It is no shane for a man to loose his way, when he follows famous and worthy guides.  
Wherefore, I know no better counsel to shift the importunity of wrangling heretics, then to answer them in short terms, as athanasius, persuaded the B. of Corinth to do, 
ad Epicte tum. Corinth. Praesulē.  videlicet; Ea orthodox ecclesiae non esse, neque maiores nostros ita sensisse. The doctrine, they bring, is no doctrine of our Church, nor did our Forefathers beleeue as these men would now teach vs. or else tell them as S. jerome, 
Ep ad. Pammach.& Ocean.  told their like; usque in hunc diem sine ista doctrina, mundus Christianus fuit.  
They teach us a wisdom( to use S. GREGOR. NAZIANZENES words) which ever since Christ, 
Ep. ad Chelidō.  hath lain covered in the ashes. A heavy and lamentable case. For if within these 30. yeares our Faith had his first beginning, whereas now it is 400.( and as wee may say, four times 400.) since Christ was seen in the earth; then was the gospel all that while in vain; in vain was our Faith, and the martyrs haue suffered martyrdom in vain: in vain haue our bishops ruled their flock, &c.  
Our onely security therefore, is to rely fast vpon the authority of the catholic Church, the Oracle of truth, and supreme chancery( as I may term it) for trial of al doubts and controversies that may grow in matters of faith and religion. Shee is that mountain, wherein almighty GOD hath promised to make his perpetual residence: 
Psal 67.  Mons in quo beneplacitum est Deo habitare in eo; erenim Dominus habitabit in finem. Of which an other Prophet saith; Veni●e ascendamus in montem Domini, 
Miche. 4.  & ad Domum Dei jacob,& docebit nos vias suas.  
Shee is that strong and impregnable rock, which by our saviours own covenant and promise, 
mat. 16.  shal for ever stand firm, without fear of touch or violence, against all the furious assaults of heresies, 
luke 22.  and power of hell itself. Finally, shee is that city built vpon a mountain, 
Matth. 5.  which he that sees not, gives an infallible proof, either of his damnable malice, or desperate blindness. For what other can be presumed, 
D Aug. tract. 12. in Ep. jo.  Quam coecos eos esse, qui tum magnum montem non vident; qui contra lucernam in candelabro positam oculos claudunt? That they are all stark blind who see not so great a mountain: who shut their eyes against so clear a light, set up in a candlestick. Wherefore the same holy Doctor said very well: 
Ser 31. in seorsim excusis.  Difficile non est invenire eam; said est difficile nescire eam. And he saith, that the Prophets did speak more obscurely of Christ, 
In Psa. 30  then of the Church, for that very reason, as he takes it, because they foresaw in spirit, that against the church, there would grow many factions, but of Christ there should not be so much contradiction. Wherefore of that, which was like to prove most in question, the predictions, and prophetical oracles are more plain and evident.   

CHAP. XV. THE DIFFERENT SPIRITS of the old Apostles, and our new Masters.  
IT was never seen that truth and pride could together consist in one subject. Eam quip, quam non invenit humilem, veritas refugit mentem, 
Hom. 18. in evang.  saith S. gregory. who well vnderstod that Almighty God, the author of truth doth, resist the proud, 
1. Pet. 5.  and gives grace to the humble. Wherefore, holy IVDITH said in her prayer to God: 
Iud. 9.  Superbi ab initio non placuerunt tibi, said humilium& mansuetorum semper tibi placuit deprecatio. Such were all those, to whom, and by whom, he hath revealed the knowledge of his truth from time to time, according to that confession of our saviour: Abscondisti haec à Sapientibus, 
mat. 11.  & reuelasti ea paruulis. to wit( as S. augustine notably expounds it) Thou hast hidden these mysteries from the proud, 
Ser. 8. de Verb. dom. c. 7.  and revealed them to the humble. Ego sum minimus Apostolorum( said that great Apostle) qui non sum dignus vocari Apostolus. 
1. Cor. 15  who notwithstanding, he received his doctrine immediately from heaven, 
Gal. 6.  would yet go to confer his Gospel with others, lest peradventure he should run in vain.  
But now luther was no such fool. he knew his own strength and authority better, then to submit himself to any humane judgement, who came to be judge of Apostles, Prophets, and all the world besides. Scimus enim( saith he) ipsos Prophetas, 
lib. de Missa priuita.  lapsos esse, adeoque Apostolos. Verbo Christi iudicamus ecclesiam, Apostolos, atque adeò ipsos Angelos. And of S. PETER by name, he gives this verdict: Petrus Apostolorum summus viuebat& docebat extra verbum Dei. Was it a wonder, if this man termed the school Doctors, 
Ad cap. 1 Ep. ad Gal. To. 5. Wittemberg, fol. 190.  Asses, and block-heads, telling K. HARRIE he made yet less account of their authority, then he did of his? And in the same Epistle, he prefers himself, with his Bible, before a thousand AVGVSTINES, a thousand CIPRIANS. In an other Epistle which he wrote to GEORGE, Duke of saxony, he vaunts himself, before all the writers that ever haue been since the Apostles time, saying, that he knew there was not any like unto him, Siue Augustinum, siue Ambrosium, qui sunt omnium optimi. So vouchsafes the courteous man to grace them.  
In his book he wrote, De formula missandi, he saith concerning the point of Communion under both kindes, that if it should so be determined by a council, he then would not allow it, but in despite of that council and decree, wee would( saith this modest friar) communicate either in one kind, or else in neither; Maledicturi vniuersos, qui ex statuto Concilij, vtraque vterentur. The choleric man being admonished by his friends to speak and write more moderately, what was his answer? 
Ep. ad Argentinens.  Ego longè alia scribam( saith he) after I shal understand that these things offend the roman synod. And again: Whilst they are conquering of any one heresy of mine, 
Praef. captivit. Babil.  I will haue an other fresh one, ready for the stamp.  
This boasting, arrogant, and spiteful spirit of LVTHERS, was so well known to those of his own sect, that CONRADVS GESNERVS saith, he could not dissemble that point, 
In sua Bibliotheca.  but must needs confess, that luther had a very violent and impatient spirit, & iis omnibus intollerabilis, qui quaecunque ille dixerit, non amplectuntur. And the pitiful zealous man, prays God, it may not prove hurtful to the Church, whose infancy, or first beginnings,( it is a point worth the noting) he hath hitherto, with so happy success advanced. 
In loc come. clas. 4.  Yea, luther himself confesseth in plain terms, that all men did complain of this immodesty of his, and condemn him for his bitterness and railing.  
Of CALVINS prodigious arrogancy and presumption, his own writings afford store of examples, enough to persuade any man that he was no scholar of that master, who gave to his followers this instruction: Discite à me, quia mitis sum& humilis cord. The Princes of his time, he terms, 
Praef. in Dan.  fatuos& brutos,& quasi asinos brutorum animalium. Of the ancient Fathers, he gives this censure; ab reptos eos in errorem fuisse, 
Inst. l. 3. c. 5.§. 10  nempè vt inconsidederata credulitas priuari judicio solet hominum mentes. 
Theol. Calv. l 2.  And CONRADVS SCHLVSSELBERG reports, how he chargeth the Apostles with alleging the Prophets sayings, in an other sense then themselves intended. So that these men,( if we may beleeue them) are more like to show us the truth, then all the Apostles and Doctors that haue gone before them.   

CHAP. XVI. THESE MENS discord amongst themselves; and their mutual jarring in points of Faith.  
OF them it is verified, that which SALOMON saith. Inter superbos semper iurgia. 
Prou. 13.  Wherefore it will not be vnsutable to the former consideration of their pride, to give an instance of their furious and spiteful invectives, one against an other, whereby it may yet further appear with what spirit their hearts are possessed, from whose pens do flow such bitter and uncharitable stuff. For God is not the God of dissension, 
1. Cor. 3.& 14.  but of peace: And so long as there is amongst them envy and contention, what are they else, but in very deed carnal, as the Apostle saith? 
De votis Mon.  And luther himself affirms, that there is not any truer note, whereby to discern falsehood, then selfe-contradiction. A Deo enim ita ordinatum est, vt impij semper seipsos condemnant,& quod mendacia non consonent, said semper contra semetipsa testantur.  
It is an old saying, when theeues fall out, then true men come by their own. This man pleads here as badly for himself, as he did else where, writing that the Churches unity being once violated, there is no end of dissensions. 
To. 5. c. 5  The SACRAMENTARIES first, then after, the ANABAPTISTS( saith he) went out from us, who notwithstanding amongst themselves do mainly disagree. So one sect provokes an other, and each one condemns the other. The MATHEMATICIANS affirm, cessant unitate, in infinitum progredi numerum. And so say I, that the unity of the Church being dissolved, it is impossible to stop the passage to errors.  
And so must I say also, that truth is truth, although it come from the mouth of BALAAMS ass.  
To give this man his deserved rank, in the vauntgarde of these troops, we will begin with him first. He expressly commands his followers, that none of them give ear unto ZVINGLIVS, 
Tract. ● Orth. Conf. Eccl. Tigur.  or any Zwinglian Minister: that every one should be careful to avoyde them, as he would avoyde the devill himself, and as those who set abroach poysened Doctrine in the Church, and do not rightly beleeue any one article of faith.  
ZVINGLIVS on the other side, 
To. 2. in resp. ad Lut. lib. de Sacrā. Resp. ad Confess.  inueyes against luther, as a false Prophet, and one impudently affirming at random, whatsoever comes first into his brain: a companion past all shane, a scoffing railer with a brazen face, foolishly and beastly grunting like a filthy swine, of theological questions: a fellow incorrigible: an heretic, seducer, impostor, a denier of Christ: worse then the heretic martion, and finally, Antichrist himself; whose whole volumes contain nothing else, but manifest deceitful cauilles, and the obscuring and oppression of the most pure evangelical light. Qui sibi ipsis non sunt Christiani, quomodo nobis erunt? said tertullian of such like Beagles: 
Praescrip. c. 14.  They which are not Christians one to an other, how should wee esteem them for such?  
I suppose CALVIN was not much more modest in this kind, then his Father ZVINGLIVS. He calls the Lutherans in flat terms, 
Admon. 3 ad Io●ch. West phal.  EVTICHIANS, and SERVETIANS, brainsick giants, a proud faction of giants; fellowes possessed with frenzy, brute beasts, monstrously blind, desperately impudent; no better then deceitful and impious cavillers. How well may that prediction of ISAY the Prophet, 
Isa. 19.  Vt Aegyptij aduersus Aegyptios concurrerent, bee applied to the warres of this new CADMAEAN brood?  
Finally the very titles of their books do evidently show, 
Orth. Conf. ubi sup. Trac. 3.  what agreement there is amongst themselves. Whereof is to be seen a catalogue, containing almost 200. several ones, which they haue written, one against an other; whose names and titles, IVDOCVS COCCIVS reciteth; 
In Thes. To 1.  as also in what year and form, they were imprinted. 
In consil. Theol. par. 1.  And MELANCTON confesseth, that no one thing hath more hurt their cause, then this their own disagreement. BEZA likewise complaineth, howe they daily differ from their own opinions; 
Ep. Theol. ep. 1.  & menstruam fidem habent. Where he saith, it may be applied unto them, which HILLARIVS writes of the Arrians, That they haue for every month in the year, a changeable faith.  
These men thus varying and squaring amongst themselves, notwithstanding, all of them gather out of scriptures a wrong sense, yet every one, out of the very same words of scripture, gathers different and repugnant sences to their fellowes: as irenaeus noted of the like heretics. Wherefore, 
Lib. 4 ● 69.  let them agree first in these points of their own differences, touching the understanding of scriptures, and it will be then time enough to confute them, who in the mean while, sufficiently confute themselves.  
even that one main point concerning the real presence in the sacrament, shows plainly, that they are possessed with the spirit of pride and contradiction, and that they haue no certain faith at all, but are carried onely with mere opinion. For, of those four words of CHRIST, This is my body, there were grown diuers yeares past, fourscore sundry opinions amongst them, every one quiter contrary to the other, as CLAVDIVS SAINCTESIVS recounteth. 
Repet. 1. de Euch. c. 10.  And a writer of their own, recites a great number of books, which they haue published one against an other, 
Hospinian. in hist. Sacrament. p●rte 2.  concerning that onely question. Thus wee see that, Nihil error foecundius, ubi semel à veritate discessum est. as one said.  
And thus it must needs fare with men, who haue no certain rule of religion, no head, no guide, but every man to follow his own fancies. according to that saying of holy writ: In diebus illis non erat Rex in Israel, 
judic. 17  said unusquisque quod sibi rectum videbatur, hoc faciebat. For that indeed is the very source of all heresies( as S. cyprian notes) Quod Sacerdoti Dei non obtemperaur, nec vnus in Ecclesia ad tempus Index, 
Epist 55.  'vice Christi cogitatur.  
here-hence hath grown that LERNA of sects and divisions, 
Geneb. initio l. 4 Chronol. Prat. in Elen. Lindan. in Dial. Surius,& alii. And Lauather●s A Zuingliā in sua his.  which we now see in the world. in so much as diverse learned writers haue observed, that out of the two stocks of luther and CALVIN, there haue sprung up above two hundreth sects, besides new ones, that haue crept in, since those men wrote. And how is it possible that men disagreeing in this fashion, amongst themselves, should give true and credible rules of religion, as lactantius, 
Lact l. 3. c. 4 tart. in Apol. D Cipr. ad Demetria.  tertullian, and S. cyprian do reason?  
Wherefore, wee may well say of these men, as the same lactantius wrote of those old schoolmasters of errors, the Philosophers. They are divided( saith he) into many sects, and all those sects haue different opinions. In which of them shall wee place the truth? questionless, in all it cannot be. Let us cull out some one. If it be in that one, in all the rest it cannot be. But the difficulty will remain, in which one it is. For what we give to any one, wee take from the rest. now every sect doth alike challenge the truth, and would abolish all the rest to establish itself. Nor will she grant another to be wise, least shee should prove herself a fool. But yet for all that, she is never the nere; for as she condemneth all the others, so is she likewise again of all them condemned& disannulled. Quid ergo pugnes aduersus homines istos, 
Lib. 3. c. 28.  qui suo sibi gladio pereunt? quid labores vt eos destruas, quos sua ipsos destruit atque affligit oratio?  
To conclude, this is once evident, and can of none be denied, that In cathedra unitatis, posuit Deus doctrinam veritatis, as S. AVGVSTINES words are. In the chair of unity, God hath placed the doctrine of truth. Which unity, not being with these men to be found, what other consequence can be gathered, but that they belong not to him, who gave this special mark whereby his flock should be known; 
jo. 15.  si dilectionem habueritis ad invicem. And for this, did he pray unto his Father, 
Ioa. 17.  Pater saint, serua eos in nomine meo, vt sint vnum, sicut& nos. which prayer, how well it found his effect, appeared afterwards by that the evangelist saith of the primitive Christians; Multitudo credentium, 
Act. 4.  erat cor vnum,& anima vna. And this is evermore a rule infallible; 
jac. 3.  that Quae desursum est sapientia, pudica est, pacifica, modesta. Whereby it is evident, à contrario sensu, from whence these men haue received theirs; because it is altogether, Terrena, animalis, diabolica.  
Concerning the differences, they allege to be found amongst catholics; it is very frivolous and easily answered, by distinguishing, betwixt the Conclusions of Faith, and the Reasons, whereby those Conclusions are proved: For of these latter onely, grow those differences which are commonly amongst schoolmen, for the better sifting and finding out of the said reasons. For the Conclusions of Faith, are alike believed of all. But it is not of necessity that an Article of Faith, or decree of a general council, and the reason of such an Article, or Decree, should be with like Obligation believed, unless the reason itself be likewise a determination of the catholic Church. wherefore as S. augustine saith to this purpose: 
Cont. julian. Pelag. lib 1. c. 2.  Aliquando inter se doctissimi, atque optimi regulae Catholicae defensores, salua fidei compage, non consentiunt;& alius alio, de vna re, melius aliquid dicit,& verius. There are some things, wherein sometimes the most learned, and the best defenders of the catholic rule, do not agree amongst themselves; but one speaketh better, and more truly of the selfsame thing, yet without any breach at all of the link of Faith. But this, I trust( as every man sees) can haue no place in the Protestants dissensions.   

CHAP. XVII. THEIR PERPETVALL agreement in one point: with a special cause of their reuelte from the Church.  
OF such men as these, RVPERTVS interprets those words of the Apocalyps: 
Lib 9. in Apoc.  Manducauerunt linguas, suas, &c. They haue chewed their own tongues. Howe haue they chewed their own tongues, saith he? By pronouncing sentence against themselves. For against the catholic Church, they fight with one accord, and with the selfsame spirit of malice; notwithstanding their perpetual jarring and disagreement with one an other. Nihil enim interest illis, licet diuersa tractantibus, dum ad unius veritatis expugnationem conspirent: 
tart. de Praescrip. cap. 40.  as tertullian noteth. They make no reckoning, how ever they contradict one an other, so long as they stand close together, in the battery of truth.  
For which cause, 
In Ps. 80  S. augustine compares them to SAMPSONS Foxes, which tied fast by the tails, did set a fire the Philistians corn, and having their heads loose, 
Ser. 56. in Cant. Chriso. in Ps. 69 D. high. in c. 20. Ezech. Orig. ho. 4. in Can.  turned their teeth one against an other. For diuers other respects, doth S. BERNARD and other Fathers, resemble heretics to Foxes, understanding that place of the Canticles, to be meant of them, where it is said; Capite nobis vulpeculas, exterminantes vineas.  
But above all, these of our time play the crafty Foxes most notably, in masking their apostasy, and revolt from the Church, with the guilded pretext of zeal, and colour of Reformation; which, how well they haue wrought, every man sees, and some also of their own, are ashamed thereof; 
jacob. And. conc. 4. in c. 21 luke.  in so much as one of them doth tragicallie complain against Their horrible, Epicurian, and beastiall lives. And that every man should know them( saith he) to be no Papists, nor to put any confidence in their good works, they will be sure to do none at all: In stead of fasting, they give themselves to feasting and belly-cheer, night and day. Praying, they haue turned into swearing... And this kind of practise and course of life, it their evangelical profession.  
Which enormities, as well of the new Teachers, as of the people instructed by them, may worthily give cause to doubt, whether our evangelical flock( to use PAVLVS EBERVS an evangelical mans words) be the true Church or no. 
Praef. con Philip. in ep. ad Cor.  In quo tot& tam enormia vitia conspiciuntur. An other of them reports it to be grown into a proverb amongst the Caluinists, 
Bened. Morgenster in Tract. de Eccl. Lib 3.  when they are disposed to play the Epicures egregiously, they are wont to say, hody Lutheranicè viuamus. And SLEIDAN Writes that luther himself confessed; Se non tam vitae ac morum probitatem, quam doctrinam profiteri: That he did not stand so much vpon profession of virtue and honesty of life, as vpon learning. And surely wee take it to bee a special note by the fruits to know the three.  
I require now but onely the judgement of any reasonable person, who is not possessed with a prejudicate wilful persuasion, how likely it is, that these men, men of such quality, should be sent from GOD to reform the Church; and that Church, which had retained the true belief,( by their own confession) for 600. yeares together; unto which, was promised, Gods peculiar assistance for her stability, and perseverance therein, during all ages to come: And that now also, they should be sent in these very times, which, agree so fitly with the express warnings we haue in the scriptures, to take heed of false Prophets, that should arise in the latter daies, 
mat. 24.  and bring in sects of perdition, and thereby seduce and draw after them many others, to their eternal damnation. To these, I add last of all, the consideration of their manners, yet once again; 
2. Tim. 3. 2. Pet. 2.& 3. Ep. Iud.  which are so lively painted out by three sundry Apostles, as he that will but frame the comparison, and examine them by those descriptions, shall need no better marks whereby to know them for such, as we are warned vpon our everlasting peril to avoyde.  
Wherefore to speak of a true reason, why they departed from us, it was not( as they pretend) any desire of Reformation; but rather a vicious Deformation and looseness of life, as their manners and behaviour, do notably show. It was just a reason of that nature, as ARCESILAVS the Philosopher gave to one, who demanded of him wherefore so many forsook the academic schools, to follow the doctrine of EPICVRVS. It is no mastery( said he) to turn Men into eunuchs; but of eunuchs to make Men, it is unpossible.  
So long as they were with us, 
Li. 3. de. 25. ( said S. AMBROSE, of their like) they fasted, they contained themselves within their Monasteries, there was no place for lechery; liberty of vain and trifling disputes, was not allowed them. Hoc delicati non potuerunt far. Abierunt. This being more then flesh and blood could endure, they sought a remedy by running out.  
It is indeed the catholic Churches discipline, and that strait way to heaven, which drew these wantons from us, to embrace a doctrine more suitable to their own dispositions, as having no curb to restrain their unruly appetites, being lawful for every man with them to live and do as he list himself. And it is a true axiom, which the Philosophers teach; that Facilis est transitus ab habitu ad priuationem; said à priuatione ad habitum non datur regressus.  
FINIS.   

REVERENDIS. MO P. N. F. ANDREAE A SOTO, Commissario generali.  
CAELICVM illud mandatum, 
Eccli. 17.  R. me P. quod accepit unusquisque de proximo suo, inter angustos admodum cancellos claudere videntur, qui nihil à quoquam in aliorum commodum salubriter meditatum probant, nisi ad rigidam illam subtiliorum eruditionis incudem elaboratum, suisque adeò neruis ac numeris omnibus absolutum fuerit. Quasi vero non cum iis crebriùs agendum sit, quib. lact, aut certè molliusculis edulijs opus erit; quorum parua ingenia materias grandes adeò non capiunt, vt in ipso conatu, vltra vires ausa, cogantur succumbere. Proinde qui huius cemodi hominibus rectè consulere volet, ad inferiora descendat, oportet, ubi debiles sanari solent, seseque ad captum & infirmitatem eorum impensiùs accommodet, ad eum planè modum quem tradit sapientissimus Antistes Augustinus; nempè, hortando, portando, rogando, disputando, 
In Psal. 33.  rationem reddendo: idque cum mansuetudine& lenitate( inquit) vt eodem omnes spiritu, Deum magnificent.  
Hoc me studium incitauit, ex opulenti classicorum Authorum penu, nonnulla succisiui● horis colligere, pracipuè quae ad scopum illum à D. Aug. relatum, magis conducere videbantur; vt palabundis quibusdam, verique devijs, infallibilem Veritatis normam ceu digito monstrarem: qua deuce, ad Ecclesiasticae communioonis unitatem recto tramite redire possint. Quae vero ex diuersa lectione jam congesseram, singula, membratim separabam, vt melius distincta seruarentur: deinde stylo paularim in corpus redigebam; quemadmodum Apes, idoneos ad mell faciendum, flores, primò carpunt, posteà disponunt, ac per fauos digerunt. Sic demum, 
liquentia mella  
Stipant,& dulci distendunt Nectare cellas.   
In quibus, vt vix aliud meum agnosco praeter rerum vndecunque in suos locos, ac quoddle nidulos, congestum, methodum, dispositionem: ita non possum, nisi pariter cum Authoribus illis meis, justam aliquam reprehensionis notam incurrere; atque vnà cum Philosophorum Principe, qui( vt resert HIERONYMVS) aliena verecundè discere maluit, quàm sua impudenter ingerere: ●psoque adeò D. HIERONYMO, 
Ep. ad Eustoch.  qui alios docere noluit, nisi quae prius ab illustr●bus Ecclesiae viris, maturo study didicerat. Neque vero iniuria, haec aliorum fila,& stamina contexui, cum priores ea ponere solent, 
H. Praef. in ep. ad Ephes.  vt posteri ind vestem conficiant. Ideò non opus erat mihi alia conquirere, said ista tantùm rebus aptare. Nam omnia( inquit ille) ab antiquis inuenta sunt: eorum vsus& dispositio, nostri operis est. 
Seneca  Vt è font, quod haurimus, nostrum est, quisque tamen suo vase: sic quod è communibus Scriptoribus, quisque pro judicij sui modo.  
cum autem ad vmbilicum, has lucubratiunculas iam perduxeram, illud mihi faciendum restabat, vt quaererem, non tam genere quempiam illustrem, qui patrocinium earum susciperet, quàm eruditione probatâ utrum, q●i naeuis expunctis, tersiori suo calamo perpoliret: Hujusmodi recognitorem à R. ma. Pat. vram, promuneris sui ratione, mihi designari q●āenixè rogo: qua●enùs ab eo ●i è exam●● aetas& approbatas, liberiùs deinceps& securiùs, cum ipsis, in quorum gratiam adlaboratae sunt, easdem communicare possim. Ad argumentum quod attinet; nihil obstat quò minùs id ab aliis tractatum, iterum ab aliis atque aliis tractari posset; cum iuxta sententiam D. Aug. utile sit plures a pluribus, 
Lib. 1 de Trin. c. 3.  libros fieri, diuerso stylo, non diuersa fide, etiam de questionibus eisdem, vt ad plurimos res ipsa perueniat, ad alios sic, ad alios autem sic. Rationem eius rei superiùs dederat. Non enim omnia( inquit) quae scribuntur, ad manus omnium veniunt.  
Quòd si proletaria cuipiam,& minuscula haec nostra videbuntur, non est, quod hîc valdè pugnem; cum talia deberent esse maioribus ancillantia. 
D Hier. in c●p 4. Ezechiel.  Nisi enim ima fuerint, summa esse non poterunt:& vt maiora landentur, minorum comparatione succrescunt. 
Id in Prol Galea●o.  In templo Dei, offered unusquisque quod potest; nobiscum benè agitur, si obtulerimus pelles,& caprarum pilos. Et quidem in praelio, non gladi●js solùm, telisque grauioribus res geritur, said etiam funditorum quaedam opera, leuisque armaturae est. Porrò caelesti monemur Oraculo, ne simus alta sapientes, said humilious consentientes. Elganter admodum ille; 
Herodot. Lib 1.  Non sinit Deus alium praeter se, altum sapere. Nos ea solummodò scire volvit, quae interfuit hominem scire ad vitam consequendam, 
Lac. l. 2. c. 9.  ait lactantius. In hac orbita, lubens consisto. Rarò navis allisa est, quae modico velo legit littus. Clausulam dabit amoenissimi ingenij Vates, idemque gentiles vester: Quisquis plus justo non sapit, 
marshal.  ille sapit.  
Quod superest; Deum veneror, vt rel●giosos illos conatus, quos R. P. V. communi bono promouendo impendere non cessat, prosperare, benèque fortunare dignetur. E Cellula nostra, ipso die, Seraphico Patri Sacro. 1615.  

THis Epistle having lost his place in the beginning, I was advised to insert it here; which also comes not unfitly to pass, for the reference it hath to the Approbation followng.    

F. ANDREAS ASOTO, ORdinis Minorum, Reg. Obser. per provincias Belgicas &c. Commissarius Generalis; Vendo. P. F. BONAVENTVRAE BRITANNO, ejusdem Ord. Provinciae Germaniae Inferioris, Sacerdoti, Salutem.  
cum mihi constet, libellum quendam, Tit●lo, MANVDVCTIONES AD VA●ITATIS REGIAM, ex optimis Authoribus abs te concinnatum,& vernaculo idiomate compositum, ex commissione ac mandato nostro perlectum,& approbatum à V. P. F. H●gone Cauello, Ordinis nostri Theologo, dignumque visum, qui in publicam v●isitatem, lucem aspiciat: Hinc est, quod tenore praesentium tibi facultatem damus, ac in maius meritum, cum salutari obedient●a praecipimus, vt dictas lucubrationes tuas( ubi videbitur opportunum) Typis mandari cur●s. Vale,& pro me ora.  
Dabam Bruxellae, in Conuentu nostro pridie Idus Deecmbris. Anno salutis humanae, 1615.  
Fr. ANDREAS ASOTO Commiss. generalis.   

Tantum abest, vt in hoc Tractatu reperiatur aliquid sanae fidei, aut morum Regulae contrarium, vt potius quae sit ipsa viua fidei Regula, morumque op●ima Magistra velut Indice, luculentè prodat ac studio●è delineet.  
Ita censeo, ROBERTVS PETTVS, Sac. Theol. ac I. V. Licentiatus.   

Cum mihi infrà scripto constat testimonio Reuerendorum Patrum suprascriptorum Tractatum hunc, nihil continere, quod fidei aut bonis moribus sit contrarium permitto vt in lucem emittatur,& Typis mandetur. Dat. Bruxellae, die 4. Ian 1616.  
PETRVS VINCK. S. Theol. Licent. Collegiatae Ecclesiae B. Gudulae Decanus,& Censor Ordinarius.   

Faltes escaped in the Printing.  
Pag. Lin. Faltes. Corrections. 54. 26. offices Officers 62 27. Deute●●●omine Deuteronomy 83 16 erroneous erroneous 102 1. party parity   

In the margin of the 124. page., for priuita. red, priuata.  
If the Reader chance to observe some faults in Orthography, or ill pointing, or any such like, by me overpassed, I shall entreat his pains to amend them, or his patience to dissemble them. And in requital, I shal pray that God may direct him in the way of TRVETHE.