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Since then wee are brought to this poynt, that instead of pleading the cause throughly, there is a question made whether wee ought to come so farre, they stand much vp∣pon the quality of the accuser, they conteste against the sufficiencie of the Iudge, to whom hee appeales. Wee are
constrayned first of all to examine the equity or injustice of this manner of proceeding.
And first as touching the quality of the accusers, they terme them new start-vps, they aske them what calling they haue thereunto, by what authority they haue made so bold an attempt as to protest they desire the reformation of the Church.
The thing then objected to them is noveltie and rashnesse. But both of these objections are but a recrimination, the which cannot be verified, but that first their accusation be convinced of vntruth, and therefore ought not, neither can it be receiued, before that point of their accusation be cleared.
They vndertake to proue that the doctrine of our Lord and of the Apostles hath beene altered and changed in that Church which termeth it selfe Catholique: they vrge that every other doctrine is to be rejected, no other admitted but that alone. They protest then, not that they will bring in, but that their meaning is to banish novelties, for which cause Noveltie, cannot bee obiected vnto them, so long as it cannot be proved that they are innovatours: which is the chiefe point of the controversie: the question beeing not here of the Nouelty of the persons but of that of faith and doctrine, according to which we ought to iudge of the persons, and not of it according to the persons.* 1.1 As learnedly Tertul∣lian.
Seing then that the summe of their accusations consist, in this that they accuse the Church, falsely called Catholique, to haue innovated, so long as it doth not appeare, whether their accusation be true or no, novelty cannot be obiected to them. As for the rashnesse of the accusation, no more can it be obiected vnto them, vntill that the accusation bee retorted by a direct and just defence: for even as in an estate and commonwealth, every man is admitted to accuse in case of high treason, and none is reiected, but vpon a mani∣fest falsity of his accusation, neither is he accounted to ac∣cuse rashly, who accuseth truly: so in the Church, whosoe∣uer accuseth of high treason against God, is to bee heard
without objecting vnto him rashnesse, vntil it be prooued that his accusation is false: In an armie, in a besieged towne, whē there is questiō of treasō, no advise whatsoever is neg∣lected, but they rather duly weigh & consider, not so much from whom it proceedeth, as the importance of it, the accu∣sers are not punished, if their accusation be not found false; but if it be true they are applauded, rewarded, advanced, and often promoted in the offices, and places of the accused. In the Church of God, in matter of conscience wee ought not to stoppe any mans mouth, but to convince, or satisfie the heart and conscience; such was the practise of the Aposto∣licall Church. The Fathers haue so carried themselues towards Heretiques, yea S Austustine himselfe, speaking of the Manicheans,* 1.2 is of this opinion. And if any of the Ancients haue vsed perscription in any such case, it hath beene in matters that were not properly of the essence of faith: or if the doctrine was quaestioned, then haue they to do with them,* 1.3 who grounded not themselues especially vpon the Scripture, but wrested according as they listed, some certaine peeces of it, forcing them to their purpose, and as it were by torture, making them to confesse what they never knew. And therefore the same Fathers called thē Sucifugas Scripturarum, men who shunne the light of the Scripture:* 1.4 yea in those times prescription became them well. It was impossible that then there should bee such a declining and falling from the trueth. The mystery of iniquity, which had already begunne to be conceiued in the times of the Apostles, was yet in the cradle. Our conditi∣on at this day is otherwise, who are come vnto the last times, who reckon a thousand and soe many hundred yeares since the flourishing and happy times of the Apostles. Du∣ring which so long space of time this mystery should in probability be well growne. Wee see the most flourishing Churches, in times past planted by the Apostles, now brought into desolation, and we cannot now call to witnesse the memory of men.
Tertull. Prisc••s ad haeret: cap. 3. ex personis pro∣bamus fidem, an ex fide per∣sonas?
Aug. concr. e∣pist Man. cap. 4. Basil. de Sp. S. c. 17.
Tertul. praescr. cap•• 7.
Tertul. de res. car. c. 47.