pressed as they know not â—hat to say or whither to turne I appeale to the whole â—â—ditory whether this was not the summe of his reply â—â—d whether he did not heereupon abruptly end cease â— proceed any further with much disgust of the standers â— and small satisfaction to his owne fellow Ministers â—ho came to assist him Howbeit seeing both VVhitaker â— Reynolds distinguish in the same manner as Barbon hath â—â—one and often affirme that the Church may slide in to â—â—rours of probation not of damnation curable not inâ—â—rable I will a little further lay open the falsity of that â—istinction And first I would haue theÌ„ tell me what these â—urable errours be Grosse and fundamentall such as canâ—ot stand with the principles of faith or sleight and indifferent such as do not preiudice the integrity thereof â—â— such We need not for the attayning of saluation be cured of them we may without losse of Gods fauour heere or heereafter perseuere vnto death incurably in them In which case your new Ghospell was needles your outcryes slanderous your breach detestable in making so execrable a schisme diuision from vs for slender matters not necessary to saluation Grosse then and fundamental they be of which we shal be certainely healed before we dye therefore M. Whitaker affirmeth the Church may for a tyme erre in some foundations yet be safe or souÌ„d A crabbed saying for fayth must be entiere or els it is no fayth therefore if the beliefe of the Church be fayling in any one foundation it is no way sound but wholy erres in fayth as M. VVhitaker not many lines before directly auoucheth If any fundamentall point of doctrine be remoued the Church presently falleth A true speach howbeit most contrary and repugnant to the former And yet it is impossible for the Church euer to be ruined impossibly to perish or depart from God at any tyme or moment as hath beene disputed in the former Chapter Therfore impossible â—â— her to be ensnared in any substantiall or fundamental eâ—rour 5. Besides if curable errours be fundamentall whâ— be incurable What greater then fundamentall Or hâ—â— can any be counted incurable when there is none â— damnable which may not be cured by the salue of gracâ— When we dayly see that Arianisme Iudaisme Turcisâ—â— Apostacy Infidelity c. often cured with help from â—boue No errour there is which may not be cured by grace Are they incurable out of which the Church caâ— neuer be recouered But of this neuer Heretique as yâ—â— made question The Donatists who contended that thâ— whole Church crred and perished before their dayes saiâ— it reuiued againe and tooke life in them and so do all heretiks or sectaryes whosoeuer challenge a recouery of the decayed Church But what do I striue against meere fancyes All the arguments I haue heere proposed manifestly conclud that the true Church of Christ is neuer obnoxious to any errour at all little or great curable or incurable necessary or not necessary to saluation For she teacheth Why the Church can fall into no errour curable or incurable all truth the spirit and wordes of God are alwayes in her mouth She is a pure virgin and cannot be stayned with any spot of vnchast doctrine she is alwayes directed by the holy Ghost we are commanded by God alwayes to giue care vnto her But as we can be led into no offense smal nor grieuous materiall nor formal culpable nor inculpable into nothing dissonant or repugnant vnto truth by imbracing the direction or following ProtestaÌ„ts are eÌ„trapped in their own affertions holding the true Church may erre and yet themselus certain of truth the commandment of truth it self so we can tumble into no errour little or great curable or incurrable by following the direction or safe conduct of the Church And truely I wonder at this witch craft of Sathan how he should perswade our miserable sectaryes that they alone haue the purity of the Ghospell the certainty of the spirit the true reformed Church and yet to teach them withall that the true Church may erre For how can they be sure themselues do not erre in their fayth and in appeaching vs of so many superstitioÌ„s if their Church may erre How can their followers be sure they are taught â— truth if their teachers themselues confesse they may â— O drunken heresy O malicious blindnes art thou â—ereft of the light of reason and drowned in the pit of â—lful darknes as to produce no better witnesses for the â— of ours and rising of thy Church then such as may â—e such as may lye and beguile the people S. Augustine Aug. in psal 63. v. 7. â— braydeth the Iewes for labouring to disproue our Saâ—ours resurrection with sleeping watchmen And shall â—t I reuile our Lutheran or Caluinian strumpet for inâ—ing vs of sundry falshoodes by the verdict of errable â—inisters deceauable Reformers Who graunt they may â— blinded with curable errours Of such errours we acâ—se them in all points wherein they disagree from vs â—e proue them guilty by the word of God doome of anâ—â—quity and vniuersall Senate of all the faithfull who â—â—nnot erre Let them by the like Iury acquit themselues â—â—fense their doctrine with the like authority or els in â—â—ine do they bragge of verity or exclaime against our â—â—perstitious abuses Will they runne to the authority of Scripture But either they are infallibly assisted by the holy Ghost neuer to mistake or interprete it amisse and then their Church can neuer erre neither curably nor incurably which they deny or they may sometyme swarue from the sense and meaning of the holy Ghost they may fall into the curable errours of which we attach them and so are condemned by their owne mouthes for insufficient witnesses or accusers of vs. To go one Iren. l. 3. c. 4. 40. l. 1. c. 3. Hier. l. 3. adue Ruf. c. 8. in fine Cypr. epist 55. ad Cornel. Aug. de vnit Eccl. c. 28. 6. As the scripturs before mentioned so the ancient Fathers aboundantly testify the inerrable rule of the true Churches beliefe S. Irenaeus sayth The Apostles haue layd vp in the church as in a rich treasure all truth that he that will may from thence draw the water of life Likewise She keepeth with most sincere diligence the Apostles fayth and preaching In her sayth Saint Hierome is the rule or square of truth The Church sayth S. Cyprian neuer departeth from that which she once hath knowne S. Augustine Behould how after the same sort he addeth of the body which is the Church that he may not permit vs to erre neither in the bridegroome nor in the bride In another place he affirmeth Aug. tom 2. ep 166. fol. 290. that our heauenly Maister forewarneth vs to auoyd schismes In so much as he maketh the people secure of euill gouernourâ— least for them the chayer of holesome doctrine should be forsaken â— which euen
much more reason haue I to desire the like for the Ghospell of S. Luke seeing the same was so necessary for the Ghospell of his Maister And S. Augustine The Apostle S. Paul Aug. tom 6. cont Faust Manic l. 28. c. 4. Hier. ep 11. called from heauen if he had not found the Apostles with whome by conferring his Ghospell he might appeare to be of the same society the Church would not beleeue him at all S. Hierome hath the like whose authorityes togeather with the president of S. Paul so pinch our aduersaryes as they haue nothing to answere which deserueth confutation Notwithstanding A cauil of the aduersary reproued against the former recited examples of the Church they cauill that she pronounced iudgment in the beginning out of the written word and so made the scripture iudge rather then her selfe of all doubtfull occurrences We grant that the Scriptures were the outward law the The scripture is the outward law and needeth a liuely iudge or interpreter compasse or square which the Church followed in giuing her sentence both then and euer since yet as the law is dumbe and needeth an interpreter the compasse square not able to direct without the guide of the Architect to leuell it aright so the Scriptures can neuer giue a diffinitiue sentence to compose debates vnles they be managed guided and interpreted by the Church The scriptures are the dead and silent the Church the liuely speaking intelligible Iudge more easy then the scriptures more ancient then the scriptures more necessary Iren. l. 3. c. 4. Hilar. de Syno aduer Arian then the scriptures more necessary because many sucking babes who dye after baptisme many ignorāt people as Ireneus and S. Hilary note are saued without scriptures but not without the Church more ancient because the scriptures were penned by the holy Prophets and Apostles The last resolution of fayth is diuersly made by which we auoyd the circle obiected against vs by many Protestāts members of the Church more easy and perspicuous because that which the scriptures in sundry darke hard and general tearmes obscurely contayne the church in open plaine and particuler declarations applyable to the sundry exigentes of speciall occurrents cleerly expresseth Therefore although the scriptures haue a kind of iudgment as the inanimate law can iudge togeather with the Church yet the Church hath the principall primary supreme and most irreprouable voyce in this spirituall consistory or court of religion 3. Howbeit the last resolution of our beliefe is not so referred either to scriptures or to the Church but that the prime verity and other prudent motiues haue also their speciall concurrence whereby we easily auoyd that idle and impertinent circle with which VVhitaker and First it is resolued into the authority of God his fellowes would seeme to disgrace vs of prouing the scriptures by the Church and Church againe by scriptures For when it is demanded why we belieue the scriptures the infallible authority of the Church the mystery of the Trinity or any other article of our beliefe we reply that if you aske the formall reason which winneth the assent of our vnderstanding to belieue we beleeue Secondly into the proposition of the Church them for the diuine authority which is the formall obiect of fayth and of infinit force and ability to perswade immediatly by it selfe without the help of any other formall inducement whatsoeuer if you demand what warranteth or proposeth vnto vs this or that article to be credited by the testimony of God We answere it is the Catholike Church guided by the holy Ghost which cannot propose or deliuer any falshood If you demaund what moueth our will to accept this Church for an infallible witnes in sealing those articles We answere they are arguments of credibility which prudently induce Thirdly into certaine motiues of credibility and stir vs vp to credit her report the argumentes are these glory of miracles consent of Nations perpetuall succession interrupted continuance admirable propagation and increase of the Church force of doctrin conuersion of soules change of manners fortitude of Martyrs vnity sanctity antiquity the like which preuailed so much with our most learned S. Augustine as he recounting those thinges which iustly detayned him in Aug. con◠epist Manich 4. the Catholike Church sayth There holdeth me in her bosome the consent of people and nations there holdeth an authority begotten with miracles nourished with hope increased by charity Aug. de vtil cred c. 14. Populorū atque gentiū confirmatae opinioni ac famae admodum celeberrimae strengthned by antiquity there holdeth from the seate of Peter the Apostle to whome our Lord after his resurrection recommended the feeding of his sheep euen to this present Bishopricke the succession of Priests Lastly there holdeth me the name Catholike c. And in another place he sayth that by no other reasons was he induced to belieue in Christ then by giuing credit to the approued opinion of people Nations and to a most renowned and famous report These then were the motiues of credibility which first perswaded him to imbrace both Christ and his Ghospell 4. Then the mouth which vttered oracle which proposed them was the Church it self I for my part quoth Aug. con ep Fund c. 5. he would not beleeue the gospell vnles the authority of the Catholike Church moued me But the formall ground or chief reason which wonne his assent was the veracity prime verity or testimonye of God who could not with such prudent motiues euident argumentes of credibility testifye any thing either by himselfe or others which was not sealed with infallible truth Thus no round or circulation is made because the same thing is not proued but after a diuers seueral manner Secondly we escap another way The second way of escaping the circle the daunger of circulation if against them who deny the one graunt the other we borrow argumentes from the scriptures for exāple which they graunt to establish the Church which they denie or from the true Church if that be admitted to authorize the scriptures which are wrongfully impugned Thirdly that idle circle is declined The third way auoiding the same when we canonize the scriptures by the testimony of the present Church proue the Church by the interpretation of scriptures not made by the same Church which now is or lately was in the Councell of Trent but so expounded by the ancient Church in former dayes in the Councell of Carthage in the time of S. Augustin S. Ambrose and the rest of those Doctours or so expounded by the primitiue Church so expounded by the Apostles who receaued it from Christ he from his Father What round is heer or circle committed 5. Lastly it is no absurdity or begging of the question in hand if the Church approue the scripture by her owne testimony and by the same also her infallible authority
of God deliuereth 2. Cor. 1â— v. â— Psal 8. â— Hier. l. â— comm in 6. â— ad Gal. Dâ—os eos esse manifestum est qui auteâ— Dij sunâ— tradunt Dei Euangelium non hominis In which respect S. Ierome doubteth not to call S. Peter S. Paul such as enioy their priuiledg after the phrase of scripture by the name of Gods thereupon maketh this illation But they that are Gods deliuer the Gospell of God not of man 10. Yet let vs view some other allegations which these erring and lying Ministers bring in to find the church guilty of errour Marry VVhitaker Reynoldes depose that which befalleth to one may befall to the whole but euery one in particuler may erre therefore the whole may erre which is a most false deposition plaine Sophisme arguing from each deuided member of the Church to the whole body ioyntly considered as if a cauiller should say This stone it self cannot be sufficient to raise a tower nor this nor that VVhitak contr 2 q. 4. c. 3. fol. 274. Reynoldes in his secoÌ„d conclusion fol. 628. as it is printed togeather with his conference nor any one a part Therefore a whole huge heap together cannot suffice It is a meere sophisticall kind of reasoning For we see that many do raise that which one or a few cannot Many forces of men vnited are able to draw that which no man in particuler can mooue A whole Army of souldiers vanquisheth a kingdom which on one the most valiaÌ„t captaine can annoy So the whole Church may preserue the truth vnspotted which no pâ—rticuler can doe Chiefly because the whole is guarded by Gods promise assisted by the holy Ghost the shield of her defence which deuided Churches want but the holy ghost saieth Whitaker and Fulke is also promised to euery one in particuler Christ prayed to sanctify euery one confirme him in D. VVhit contro 2. q. 4. c. 2. f. 168. Fulk in c. 16. Ioan. sect 5. in c. 3. 1. Tim. sect 9. verity as he did for the whole for the laity aswell as for the Clergy for the people as much as for the Priestes It is true he prayed for all and each particuler promised the holy ghost to euery one but in a diuers manner according to euery ones seuerall state degree he praied for the Apostles and Bishops their Successours he assured theÌ„ the holy ghost as to parentes maisters shepheards of his fold to the laity euery one of the faithfull as to children schollers and sheep to be directed by them They haue the holy ghost 〈◊〉 their mouthes to teach preach instruct anâ— How the spirit of God in â—â—â—â—ised to the whole Church and how to 〈…〉 particular member VVhitak cont 2. q. â— c. ap 3. fol. â—8â— Seueruâ— l. 2. Theod. c. 19. Ream linguam non facis nisi rea mens VVitnes S. Athan. epist ad â—rancâ—s â—â—â—erne these in their hartes to obey beleeue keep vnity peace submission They his publique assistance for the publique function profit of the Church these his priuar direction for their owne priuate comfort particuler saluation Therefore as the Pastours Gouernours cannot erre in teaching defining or publiquely condemning false opinions so neither any one of the faithfull in beleeuing obeying or shunning those whom the Church hath censured Thus the whole and euery part securely trauayleth towardes the coast of heauen with the safe conduct of the holy ghost for the edificatioÌ„ complement and full perfection of the misticall body of Christ 11. Whitaker obiecteth againe that all Churches Arianized and consequently erred when the whole world aâ— S. Ierome reporteth groaned wondred to see â— selfe an Arian But S. Ierome by the figure Synecdoche vseth the whole for a great parte who were deceaued in the Councell of Arimine partly by the fraude of Valens the Arian Bishop partly by imbecillity of wit yet diuers of them materially only Wherefore seeing it is â—n Axiome in the law that the tongue it not made guilty but by the guilty mind they reteyning the true Catholique faith in their hartes formally also in open profession yeilded not properly to Arianisme but stil preserued the true state of the Church which was likewise at the same time inuiolably maynteyned in the West especially in those renowned Bishops and their flock S. Hilary S. Ambrose S. Eusebius of Verselles in Athanasius and others of Greece And that boysterous tempest continued but three yeares for then as S. Hierome relateth the beast dyed there succeeded Hier. dial aduer Lucifer a calme From the Church our aduersaryes flye to the Councells representing the Church and draw bills of enditement to conuict them of errour but their allegations are voyd and insufficient For such Councells as they meane were either vnlawfull conuenticles tumutuously assembled or if lawfully gathered not lawfully continued or not wholy approued or falsly accused or they erred only in some matter of fact not in any point of doctrine or article of beliefe 12. At least say they the old Church and Synagogue of the Iewes wholy erred when Aaron and the Two other obiections of aduersaries answered Exod. 3â— Mar. 14. whole multitude adored the golden Calfe and when Caiphaâ— the chiefe Bishop and whole Councell of Priestes adiuged Christ to death I answere that Aaron was not then inuested with the authority of high Priest but that office was imparted long after vnto him as appeareth out of the last of Exodus Then the Leuits neuer consented to that Idolatry nor Moyses in whome the supreme Priestly dignity still remayned To the second obiection I answere The infalibility of the Sinagogue when christ bad established his Church that the Councell of the Scribes Pharisces was tumultuously gathered not to interpret the law or teach the people but to pronounce sentence in a matter of fact against the Sonne of God or if they did erre in a chiefe point of faith it maketh nothing against vs for Christ had then planted his Church preached his doctrin Therfore the infallible assistance of the Holy Ghost was no longer tyed to the Synagogue Christ being present the head of his Church and hauing sufficiently promulgated his Ghospell 13. Therfore to draw to an end seeing the true Church neuer did or euer can stray from the truth as the Scriptures The Protestants Church cannot be the true Church of Iesus Christ by their own confessioÌ„ Fathers reasons conuince And seeing Protestants confesse that their Church may erre or goe astray for a tyme we must needs conclude that their Church is not the inerrable spouse of Iesus Christ but the harlot of Sathan the Temple of Baal the Stewes of an aduoutresse or if they now recant and yield vnto vs that the true Church cannot step awry in any one generally receaued point of beliefe it necessarily followeth that all their pretended reformations of her errours haue beene innouations
I would holde my self to those by whose commaundement I beleeued the gospell c. VVhose authority being infringed weakned I could not now There is no raâ—son we should beleeue the authority of the Roman Church in deliuering scripture and Protestants in expounding it contrary to her authority beleeue euen the gospell itself Imediatly before If thou say Beleeue not the Catholiques it is not the right way by the ghospell to driue me to the faith of Manichaens of Protestants because I beleeued the ghospell it self by the preaching of Catholiques 8. Yet if against all sense and reason if against both God and man you should perswade vs to beleeue your new constructions of Sâ—riptuee against theÌ„ who taught you both Christ and Scripture do we not belieue the authority of men the voyce as you account your selues of the faythfull so submit our iudgments to the exposition of the Church 9. Further more the Church is the treasury or store-house of God to which he committeth all his heauenly ministeryes All thinges which I haue heard of my Father I haue made knowne to you It is his mouth or oracle which openeth the same to others his trumpet or cryer which promulgateth The Church is the store-house of truth Ioan. 15. v. â—â— them to the world Go and teach all Nations c. teaching all thinges which I haue commaunded you It is the messenger which reuealeth his will The witnes which giueth testimony of his wordes and sayings The VicegereÌ„t which supplyeth the roome of his beloued You shal be witnesses to me in Hierusalem and in all lury c. As my Father hath sent me so I also do send you But Christ was sente from Matt. vlt. v. 19. Act. 1. v. 8. Ioan. 20. v. â—2 the throne of his Father with most ample power to decide all doubtes in matters of faith Therefore the Church succedeth him in this soueraigne authority she baptizeth now in his person sacrificeth in his person teacheth in his person gouerneth in his person excoÌ„municateth in his person so she determineth with infallible assistance and iudgeth all Controuersies in his person If we be commanded to heare her obey her belieue her be ruled by her If we must open our owne faults complayne of our brethren to her be bound or loosed The Church iudgeth of the writings of the Apostles she coÌ„poseth the Canon of Scripture she iudgeth of the true sense and interpretation of scripture of our sinns by her if she must cleare out doubts examine our causes redresse our scandals quiet our contentions she no doubt is the supreme iudge of all our spiritual affayres When any doubt is made of the writings of the Apostles whether they be theirs or no as whether the Epistle of S. Paul to the Laodiceans be his or not it belongeth to the Church to decide the matter to receaue or reiect it Therfore she iudgeth of the Apostolicall doctrin of the sacred Canon she iudgeth what is consonant to the diuine spirit of God and what is dissonant thereunto When any heresy springeth from the false interpreration of scripture she also censureth she condemneth it Therefore she is the iudge not only of the scriptures but also of the true sense and exposition of them And thus in all tymes and places whensoeuer occasion hath beene offered the Church hath exercised her iudiciall power CHAP. VII Wherein is manifested the conformable practise of the Church other authorityes alleadged the imagined circle obiected against vs auoyded IN the Apostles dayes a controuersy arose concerning the obseruation of the legall Ceremonyes it was diligently argued discussed and iudged by the Church with this diuine and Act. 15. v. 28. infallible resolutioÌ„ It hath seemed good to the holy Ghost and vs c. Some few yeares after a great debate fell out about the celebratioÌ„ of the feast of Easter whether it should be kept alwayes on the Sunday or on the 14. day of the first moneth the matter was referred examined iudged by the Church with such an vncontrolable sentence as they who resisted were absolutely censured and condemned for heretikes called Quartadecimani Witnes S. Augustine Epiphanius Tertullian others In all succeeding ages some such doubts questions or heresyes haue sprung vp and haue beene Aug. haer â—6 Epiphan haer 50. Tertul. in Praescrip alwayes sifted determined and iudged by the Church From her the Nouatians Arians Nestorians Eutichians Pelagians Monothelites and the rest haue still receaued their finall doome and irreuocable damnation in such iudiciall manner as no appeale no dispute no further examinations of their opinions hath beene after Hooker in the preface to his book of Eccles poli pag. 24. 25. 26. 27. Couel in his defence of M. Hooker permitted as not only M. Hooker and M. Doctour Couell two moderne Protestants but S. Athanasius also testifyeth of the Churches decrees in the Nicen Councell against the Arians Let no man thinke a matter discussed by so many Bishops confirmed with most cleare testimonyes may be called againe in question least if a thing so often iudged be reuised and knowne againe the curiosity of knowing vtterly want all end of knowing And Martian the Emperour He doth wronge to the iudgement of the most reuerend Synod who contendeth to rippe vp or publiquely argue and dispute of such thinges as be once iudged and rightly ordered Theodosius Athan. in decr Nice Syno Martian in rescript ad Pallad Praefect Preto C. desum Trin. l. 5. Cod. l. 1. tit leg damnat also and Valentinian those two Catholike Emperous who held the Imperiall Scepter in the yeare of our Lord 428. haue most catholikely enacted a law allowing the Churches definitiue sentence in sundry CouÌ„cels VVhosoeuer in this holy Citty or other where do follow the prophane peruersity of Eutiches condeÌ„ned in the late Councell gathered at ChalcedoÌ„ do not so beleeue in all points of fayth as the 318. holy Fathers of the Nicene Councell as the 150. venerable Bishops assembled togeather in the Councell of Constantinople or the other two CouÌ„cells following of Ephesus and Chalcedon let them know that they are heretiks But as thâ— Churches tribunall in condemning heresyes so in establishing true doctrine in all doubtfull cases hath beene esteemed infallible Hence that common saying of S. Augustine VVhosoeuer feareth to be ensnared Aug. l. 1. cont Cres c. 33. by the obscurity or hardnes of this question let him consult the Church thereof which the holy Scripture without all ambiguity doth demonstrate 2. Hence S. Paul immediatly instructed from the mouth of God when false seducers sought to caluminate Gal. 2. v. 2. Tertul. l. 4. contra Marc. c. 2. his heauenly doctrine had recourse vnto the Church for approbation of his Ghospell Least perhaps in vaine I should runne or had runne Whereupon Tertullian If he from whom S. Luke receaued his light desired to haue his fayth and preaching authorized by his predecessours how
neuer forgiue We â—â—leeue ours to be so powerful good as there is no sinne â—ot that against the holy ghost but he is ready to pardon iâ— if we truly repent They beleeue a cruell God who commaundeth eternally punisheth vs for incurring sinnes which of necessity we incurre or not fulfilling lawes which we cannot fulfill They beleeue an vniust God an â—ccepter of persons who detesteth all other mens defiled workes but accepteth theirs as if they were faire imputeth to other not to them the heynousnes of their â—biding faultes captiueth others to sinfull seruitude but indeweth them with the freedome of will to shun iniquity The true beliefe of Catholiks quite opposite to that of the Protestants giueth to them efficacious to others not sufficient meanes to salue their soules In all which pointes we beleeue the contrary We beleeue that our true mercifull God neither commaundeth nor punisheth but only such thinges as are in our power to performe or auoyde equally abhorreth the euill workes of his elect as of the reprobate Imputeth to each as long as they remaine in sinne defaultes alike Imparteth to euery one the liberty of free will sufficient meanes to purchase heauen Wherefore if that saying of S. Augustine be worthily approued in the iudgment of the learned Whosoeuer imagineth God such Augu. q. 29. super Iousue â—â— God is not he carrieth euery where another God a false God in his â—ind seeing Protestantes we frame diuers imaginations oâ— God one of vs beleeueth in a strâ—ung God or hatâ— a false beleefe of the true God and wheras false beleefe auayleth no more to saluation then no beleefe at all we cannot haue both that one faith of God which is requisitâ— for our eternall safety 6. The like argument may be made of Christ For Our ghospellers belieue not in the same Christ in which the Catholike Church belieueth our Reformers acknowledge a Christ who died not for all but for his elect alone We one who quoad sufficientiam died for all They a Sauiour who made mediation according to his diuinity wee one who performed that office according to his humanity only They a Sauiour who enriched himself but left his seruantes in beggery naked deuoyde of merites We one who aboundeth himself deriueth also vnto vs the riches of his treasures They at least the Caluinists their followers imbraceâ— Christ who died not only in body but also in soule A ProtestaÌ„ts belieue not the Articls of the Creed in that sole true sense which is necessary to saluation Not his descensioÌ„ into hell Christ subiect to ignorance ouersight desperation and the lamentable fits of the very damned wretches We â— Sauiour who dyed only in flesh and not in soule whose death is sinne a Sauiour alwayes perfect in knowledge forsight peace tranquility and who from the first moment of his conception was euer blessed with the sight of God So that they beleeue not in the same Christ with vs nor yet do they receaue the articles of the Creed in that sole single and constant sense which is only true For touching Christs descension into hell some deny it vtterly others interprete it of his descending in power vertue efficacy not of his true presence neither in the lowest hell of the damned which many Catholikes nor Not his comming to iudge the quike and the dead in limbo patrum which all Catholiques approue 7. Concerning Christes iudging the quick and the dead We holde that he will iudge vprightly euery one according to the merite of his workes you exclayme against it as iniurious to his death passion Concerning the Catholike Church we belieue it to be the visible society of such only as professe the Roman fayth dispersed Not the Catholike Church throughout the world you belieue it to be the whole company of Gods elect comprehending all the faithfull which â—ither be hath beene or shall be Touching the â—â—mmunion of Saints we graunt a mutuall intercourse Not the communion of Saints â—â—d participation of benefits from one member to another not only in the militant but also in the triumphant â—nd purgant Church you impugne these later two as â—mpious and sacrilegious Lastly touching remission of sinnes we belieue a true remission of all sinnes by inherent Not the remission of sinnes iustice euen in this life you deny it to be possible as long as we are clogged with humane infirmityes you only confesse an imputatiue pardon and imputatiue righteousnes most blasphemous to the merits of Christ and verity of holy Scriptures By all which I may conclude how impossible it is we should both be saued by the same beliefe of the Creed sith our beliefe is so repugnant and true beliefe but one 8. Further to passe from the Creed to any other conâ—rouerted question of Priestes absolution and penitentes â—onfession If that as we interprete it with the ancient Church be the second table after shipwracke and necesary to all such as haue mortally offended after baptism â—ecause it is written VVhose sinnes you remit they are remitted Ioan. 20. v. 23. â—nto them and whose sinnes you detayne they are detayned Then euery Protestant who neglecteth to submit himselfe to this iudgment seate hath his sinnes detayned his sinnes fast bound which enchaine his soule to the fetters of hel If it ought to be other wise expounded of preaching the word and denouncing only remission to the faythfull detention to the vnbeleeuers then we are guilty of sacriledge guilty of imposing a pharisaicall yoake on the consciences of our subiects which eternally casteth vs out of the fauour of God The same argument I might frame of Confirmation of extreme Vnction c. but I will only instance in the holy Eucharist wherein suppose as needs you must that solemne oath and protestation of Christ â—nles you eats the flesh of the Sonne of man and drinke his bloud you Ioan. 6. v. 54. â—â—all haue no life you to be properly vnderstood of the corâ—orall eating of his true flesh and all Protestants are estranged from the fountaine of life they cannot haue life in thâ—â— who disdaine to approach to this heauenly foâ— but take a shaddow or signe in lieu thereof Suppose aâ— God forbid it should not be so interpreted and all Câ—tholikes togeather with Lutherans make shipwracke of saluation who with horrible idolatry worship a creaturâ— insteed of the Creatour a morsell of bread as the body of their Lord. For this only variance concerning the reall presence Luther whose memory according to Whitaker VVhitak in his answere to M. Campians third reason Luth. lib. contr Sacramenta Confess Tiguri tract 3. fol 108. Luth tom 2. 263. shall euer be sacred among all good men accurseth all Caluinistes as arrant Heretikes saying VVe do seriously censure all Zuinglians and Sacramentaryes for heretikes and out of the Church of God Which censure of his and detestation of their opinion he gloryed to
opening the window as VVhite imagineth deliuer vs this ligot but he termeth them the candles themselues lights of the world VVhite in the place before cited Matt. 5. v. 14. VVhite as before which guide enlighten vs in the heauenly path of true beleefe Wherefore if a light vpon a watch tower in the darcke night may according to White be the only marke whereby to find the tower the doctours Pastours of Christ which our Sauiour auoucheth to be his glorious lights shining in the darke night of this world must by Whites owne allusion be the only marks to find out the faith of Christ They to whome Cornelius to whome S. Paul called from heauen to whome all the ignorant are perpetuall sent by the voyce of God to learne the truth of his doctrine Act. 10. v 5. 6. Act. 9. v. 7. 17. way of his commaundements 6. Fourthly either the sincere preaching of the word in some particuler points is sufficient to descry the Church or it is necessary it be sincere in all pointes of faith both VVhitaker VVhite agree that it must be sincere in al fundameÌ„tal VVhitak cont 2. q. 5. cap. 17. VVhite in his way to the true Church §. points necessary to saluatioÌ„ because diuers heretical conuenticles haue the sincere preaching in some particulers either of Trinity Incarnation Passion or ResurectioÌ„ of Christ yet that sufficeth not therefore it ought to be sincere in all But how shall the ignorant be assured what Church it is which is pure in all these articles who doe not vnderstand the articles themselues neither which be fundamentall nor how many nor wherein the chief foundation of euery article consisteth as necessary to saluation How shall they for example be certeinly perswaded whether the Protestant sect syncerely teacheth the article of imputatiue iustice of originall sinne of predestination of many such in which diuerse learned men haue fowly erred strayed from the truth They I say who cannot examine these pointes by the analogie of holy writ or if they can are not able to iudge of the verity of such deep vnsearchable misteries what course shall they take beleeue their ministers who confesse they may deceaue them beleeue their priuat spirit who haue no meanes in this case to make triall of it whether it accord or disagree from the rule of faith M. Field hath set downe a prudent course which if his owne followers would now embrace we might ioyne handes Field in his epistle dedicatory before his first book tâ—gether concerning this point Seeing the coÌ„trouersies of religioÌ„ in our time are growne in number so many in nature so intricat that few haue time leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in thinges of such consequence but diligently to search out which amongst Iren. l. 3. c. 3. 4. Lact. l. 4. diuin insti cap. vlt. Ambr. ep 32. ad Imper ValeÌ„t Aug. de vtilit credend c. 37. VVhite in his way to the church §. 26. fol. 119. Augu. in psal 57. all the societies of men in the world is that blessed company of holy ones that houshold of faith that spouse of Christ Church of the liuing God which is the pillar ground of truth that so they may embrace her communion follow her directions and rest in her iudgment Hither to he I might produce the words of S. Irenaeus Lactantius S. Ambrose and S. Augustine who exhorte vs also to repaire to the Catholique Church to beleeue her to set vp our rest in her and from her Maisters and teachers to learne the truth 7. But VVhite obiecteth the authority of the same S. Augustine seeming to teach the contrary when he sayeth By the face of truth I knâ—w Christ the truth it self By the face of truth I know the Church pertaker of the truth So he perfidiously translateth S. Austines words detorteth his meaning from the scope of his discourse For S. Augustine disputing against them who confined the Church within the borders of Africa proueth out of the holy Scriptures out of the word of God and authour of truth that it is vniuersally spread ouer all the earth After this he inferreth out of the mouth of truth not as he treacherously englisheth it by the face of truth I know Christ the truth it self out of the mouth of truth I know the White falsly traÌ„slateth S. Augustins wordes Church pertaker of the truth that is as by the cleere testimonyes of the word of God I know Christ the truth it self so by the like cleere testimonyes do I know the vniuersality of the thurch partaker of the truth which the donatistes denyed This one property of the Church he learned from the mouth of truth not the true Church it selfe from the pure preaching of the word in all necessary points of faith as White misconstrueth his meaning For S. Augustine expresly teacheth some few leaues after that Christ himself the foundation and ground of all consequently his Incarnation his death Passion cannot Christum ignoret necesse est qui Ecclesiam eius nescit in qua sola cognosi potest Aug. in psal 69. be known but by the Church It is necessary saith he he be ignorant of Christ who is ignorant of his Church in which only he may be knowne Therefore the notice of the Church leadeth vs to the knowledge of Christ and not e contra especially seeing we cannot rightly spell the words and tel the sense of scripture nor know that scriptures are nor vnderstand and beleeue what is signifyed by the name of Christ vnles we were first instructed by the Church 8. Lastly if before we come to the knowledge of the Church we must learne her faith why do wee after seeke to the Church when we haue already obteyned the treasure of truth for which we sought vnto her if before we geue credit to the Church we must examine her doctrine whether it be true or false if before we accept her interpretation of scripture we must try whether it agree with the sense and connexion of the self same scripture if after such collation and diligent conference we may lawfully renounce or follow the Church whereinsoeuer we deeme it sutable or disagreeable to the written word we must be examiners and iudges both of the Church and Scripture priuate men must censure publique vnlearned sheep controle their Pastours the â—reatest and a city confusion and absurdity that can be imagined VVhite in his way to the church §. 30. fol. 127. which yet is nothing the lesse by VVhites colouring of it and saying that They examine and iudge not by their owne priuate humours but by the publike word of God which in the Scripture speaketh Or as he sayth in another place By the spirit of God in the scripture because his spirit his publike Idem § 27 fol. 116. word speaking in the Scripture
is not any way distinguished from the Scripture it selfe no more then the mind of a Prince set downe in his law or diuulged in See more of this matter in the first part of the Antitode and first Controuersy his proclamation is any way different from the proclamation or law Therfore if the Scripture cannot open by her selfe the true sense of the Holy Ghost neither by the spirit of God as it precisely speaketh by the Scripture Againe his diuine spirit manifested in the Scripture is challenged by the Church which hath pablike authority to expound Scripture and so to be preferred before the iudgment of her hearers or if they presume to draw it to their priuate construction they by their owne priuate Ciccro in oratione pro domo sua Quid est tam arrogans quaÌ„ de religione de rebus diuinis ceremonijs sacris pontificum collegium docere conari humours or which is all one in substance though expressed in smoother termes they by their in ward imagined motions of the holy Ghost iudge of the publique word contrary to their Pastours iudgment they examin censure reiect approue whatsoeuer seemeth good vnto them not making Gods publique word as they falsely giue out but themselues iudges partyes and vmpiers of all Which Cicero and Metellus amongst the Heathens S. Gregory Nazianzen amongst Christians seriously reprehend as a most insolent part Neither do Protestants only make themselues iudges and supreme controllers but which in euery art and science is most ridiculous They are as Tertullian in the like case derideth others first perfect Catechumens before they be taught doctours before they be schollers Metellus apud TituÌ„ Liuium decade 3. Nazian in oratiâ—ne qua se excusat quod â—â— Ecclesiae abstinuerit functione Vos inquit oues nâ—lite pasâ—ere pastores neque super terâ—inos â—orâ—â— eleuamini c. Nolite iudicare iudices neque legem feratis legis-latoribus Tertul. de praes cont haer â— 41. antâ— sunt prefecti cathecumeni quà m edocti for when as they cannot be catechized nor instructed in fayth but by the true Church by her Pastours and teachers if to descry and know the Church they must be first acquainted with all necessary articles of beliefe her essentiall and inseparable markes they must first become Maisters in their Catechisme before they be admitted into the schoole of Catechumens first arriue to the perfection of Doctours before they be taught the Alphabet of Schollers that is sufficiently to know and vnderstand the mysteryes of fayth before they can receaue or learne them from the faythfull And seeing Fayth alone iustifyeth the belieuing Protestant he by this dotage is truly iustifyed in the sight of God is pardoned his sinnes is inwardly sanctifyed and vnited vnto Christ before he be incorporated in his body the Church 9. In summe although our Reformers notes were allowed as good vet for the finding out of their Church especially before Luthers dayes they would be as far to seeke as euer before because the pure doctrine cannot be taught without some men to teach it and people to heare it without it fructify and increase in the hartes of some But no Protestants can be discouered before that incestuous Fryar marryed a Nunne who either preached or belieued the Protestants Ghospel as I shall manifestly shew in the Chapters ensuing Therefore no Church can they decipher by their owne deuised markes CHAP. XI Wherein is shewed That our Sectaryes had not any Preachers of the Word nor Administration of Sacraments nor any Church at all before Luther began Against D. Fulke and D. Sparke MOST true is that oracle of holy scripture Euery one that doth ill hateth the light and commeth not to the light that his workes Ioan. â— v. 20. may not be controlled Which very fitly describeth the condition of our Sectaryes who in al their chiefest controuersies betweene them and vs cunningly shun the open field of publike triall and fly to the ambush of darke and hidden and deceitfull answeres For in expounding of Scriptures whome make they their last and finall Iudge Their own priuate and secret spirit Who faythfull belieuers The elect and predestinate only known to God What marks doe they assigne to find out the Church The true preaching Fulke in c. 2. Thess 2. sect 5. c. 12. Apo. sect 2. in c. 20. sect 6. Tertul. de resur carn of the word c. more hard to know then the Church it selfe they labour to find Where doe they say their Preachers were or Church continued Marry for many hundred yeares Hid in corners sayth D Fulke chased into the desert euen amongst the ruines of the visible Church Are not these the Lucifugae shunners of light of whome Tertullian speaketh Are they not afrayd to appeare in the sight of men least their treacheries be discouered 2. We proceed and intreate them to set downe in what particuler Country vnder what climate or signe of the heauens these their dumbe Pastours not able to barke this their ruined house and decayed Church lay hid so long We desire to know who were the men In what places and after what fashion they liued Sparke Sparkes in his answer to M. Iohn d' Albins pag. 122. maketh answere vnto vs You do our Church and her Ministers double wrong First in thus chasing them into wildernes there to saue themselues from your fury and then yet exacting at our hands the names of them whome God by thus hiding them preserued to continue his Church Yea Was God so impotent as he could not preserue them without hiding of them Is this no wrong Matt. 5. v. 14. Dan. 12. v. 3. Matt. 5. v. 13. Act. 1. v 8. Eccles 19. v 12. 13. 14. 15. Eccles 39. v. 12. 13. 14. 15. to God Do you no wronge to Christ in drawing his dominion from the largenes of the world in hiding his Church which he absolutly sayd could not be hidden And doe we wrong you in defining to know in what corners you hide it Did not Christ to continue his Church appoint visible Sacraments visible Pastours visible Gouernours who should be lights of the world stars of heauen salte of the earrh witnes of his name interpreters of his word whose wisedome many should after extoll whose memory should not decay nor glory be extinguished whose names should be rehearsed from generation to generation and whose prayses the Church should continually set forth And do we wrong you in asking the role of these mens names Such wrong Tertullian S. Pacian Optatus Tertu l. de praesc Pacian ep ad Sempr. Optag l. 2. con Par. Aug in psal cont parâ— Don. Sparkes in his answer to M. Iohn d' Albins pag. 53. S. Augustine and diuers others haue done to the heretikes of their dayes in challenging them to set downe the rowe of their predecessours and such wrong the Church of God hath taught vs to offer to all new Sectaryes 3. Why then M.
fratris to receaue the Sacramentes That he demaunded of a Bishop VVhether he agreed with the Catholique Bishops that is with the Roman Church Iocundus also the Arian as Victor reporteth sayd to Kinge Theodoricke Yf you put Armogastes to death the Romans will proclayme him a Victor Vti de pers Van. l. 1. Hier. in ap aduer Ruf. Martyr Where by the Romans he vnderstood Catholiques In like manner Ricemer the Goth and Arian wrote vnto the Genneses Yf he be a Catholique he is a Roman Hence the Roman fayth is tearmed the Catholique fayth the Romen Bishop Bishop of the Catholique Church Bishop of the vniuersall Church Pope of the vniuersall Cypr. l. 3. Ep. 11. Con. Calce act 3. in rela Sanctae Synodi ad Pap. Leonem Poss in vita Augustini ca. 17. Iustin in Epist Hormis papae Cypo epist 52. Leo ep 82. Cypr. l. 4. ep 2. Opt. l. 2. contra Parmen L. in vrbe Roma de statu hom Aug. de ci Deil. 5. c. 15. Art 22. 16. Church His sentence the iudgement of the Catholique Church His definitions Catholique instructions His Sea the roote or matrixe of the Catholique Church His solicitude the care of the vniuersall Church To communicate with him to communicate with the Catholique Church To enter league with him to keepe frendship or society of communion with the vniuersall world 16. In fine as in auncient tymes all people subiect to the Roman Empire were by a generall decree of the ciuill law graced with the name of Roman Cittizens After which sort Saint Augustine testifyeth of some enobled with the title of Roman Senatours who neuer entred the gates of Rome And Saint Paul being borne at Tharsis in Cilicia professed himselfe a Roman borne So in like manner All Churches that liue in communion with the Roman Church All that submit themselues to the obedience of that Sea Al that acknowledge her their head and mother Church borrow from her the denomination of Roman Churches Especially sith that generally denominations are deriued from the most eminent and principall part and neuer any Church neuer any people in any parte of the worlde hath beene taynted with heresy or touched with schisme which tooke the name of Roman Church or Roman people by reason of their communion with the Sea of Rome Therefore as the name Catholique and the thinge signifyed thereby So the name Roman or Romanist is a playne demonstration that our Church is the Gen. 13. 22. flocke of Christ and only seed which our Lord hath blessed and multiplyed like the starrs of heauen and duste of the earth The Kingdome of God whose dominion is extended from one sea to another and from the Riuer to the vttermost boundes of the worlde The Lady or Queene which sitteth one the right hand of her spouse enuironed with Psal 71. see S. Aug. vpon that psalme Pacian ep 3. ad Symp. Malach. c. v. 1. v. 11 the variety of all tribes and Countryes The chosen people which from the rising of the sunne euen to the setting euery where magnifyeth the name of our Lord. And the Protestantes Secte is that deuided faction which rebelleth agaynst him that segregated bunche or festered boyle That harlotry Synagogue which shrowded in corners lyeth in wayte to deceaue our soules to entangle them with fayre wordes and flattery of lippes c. VVhose howse the wayes of hell penetrating to the inward partes of death Prou. 7. CHAP. XX. In which Apostolicall succession is declared to be an apparant note of the true Church Agaynst Mayster Francis Mason AS the Church of Christ cannot possibly continue without the preaching of truth and administration of Sacraments the Sacramēts cannot be ministred nor truth preached without pastours teachers to deliuer the same The Pastours and teachers not still remayne without a perpetuall generation or propagation of them by succession mission and approued ordination Tertullian libro de praescrip Ther ore the ancient Fathers haue alwayes appealed to this lawfull successiō of Priests Bishops as to an illustrious note mark of the Church more plaine more cōspicuous more easily known thē the doctrin of truth to which notwithstanding it is inseparably linked Augustin psal contra partē Do. Tom. 7. libro contra Ep funda Iraeneus libro 3. c. 1. Therefore Tertullian thus prouoked the heretikes of his tyme Let them set forth the beginning of their Churches Let them thew the ranke or order of their Bishops c. Saint Augustine in like sort challenged the Donatistes Recount sayth he the Priestes euen from Peters seate and looke who haue succeeded one another in the ranke of those Fathers After the same manner Saint Iraeneus discomfiteth the Valentinians Saint Epiphanius Epiphan haer 17. Ieronymus dialog vlt. cōtra Lucif Optatus l 2. the Carpocratians Saint Ierome the Luciferians Optatus the heretique Parmenian And he particulerly nameth the Roman Bishops from Peter to Siricius Saint Augustine from Peter to Anastasius affirming that by that succession of Priests and Bishops he was held in the Church 2. Whereunto least some Cauiller should take exception that they speake only of the tyme past of the Augustine Ep. contra Faustum Manich. cap. 4. succession which was before their dayes but they prophecy not of the tyme to come nor do they auow that the like succession shal stil perseuere S. Austine to encoūter this obiection notably writeth in another place The true Church by most certayn successiō of Bishops doth perseuere frō the Apostles tyme vnto ours and to tymes after vs agayne Which is a Augustine libro cont aduers leg Proph. cap. 20. Ecclesia ab Apostolorum tēporibus per Episcoporum successiones certissimas vsque ad nostr ū deniceps tempora perseuerat thinge so cleerly defined in holy writ especially by Saint Paul to the Ephesians and so necessary for the instruction of the infidells edification of the faythfull consummation of the Saints and true essence or being of the Church as no Sacrament can be ministred word preached fayth imbraced or Church remayne where the true vocation or ordinary calling of Bishops and Priestes is at any tyme wanting Neyther doe the more learned of our Aduersaryes make doubt hereof But as the heretikes in Saint Augustines tyme so these now bragge of a certayne figure or similitude of beginning vnder the name of Christians but are indeed withered braunches cut of from the vine For some of them endeauour to steale a beginning or ordinary calling from the temporall Magistrates and suffrages of the people as Caluin and his brats of Geueua Others from the temporall Prince only without the peoples voyces as Brentius and Musculus Others from the Presbitery or meere Priestes that be not Bishops which Monsieur Caluin l. 4. instit c. 3. §. 1. c. 4 §. 11. Brent in prol Mus in locis comun Plessis in tract de Ecclesia cap. vlt. Field in his 3. booke of the
Truth But when God by the Scriptures reuealed it vnto them they both preached it themselues commended it to posterity So that the thinges reuealed vnto them in Scripture was all the Our Ghospellers haue no certayne rule to know their reuelation froÌ„ Scripture to be true warrant they had to preach such Protestant articles as they now maynteyne contrary to the approued doctrin of the Church 25. But I inquire of M. Mason what reuelation it was they had from Scripture Was it the priuate interpretation they made thereof That is fallible and subiect to errour That reuelation euery heretique challengeth and with as much reason maynteyneth it as any Protestant doth his Was it as others pretend the publique voyce of God which spake in Scripture But this In the first part of the Antidote in the first second chapter is a meere collusion of words to beguile the simple For the voyce of God speaking in Scripture is nothing els but the very text of Scripture the wordes and sentences vttered in Scripture as I haue elsewhere often declared Was it their industry labour in conferring reading finding out the true sense of Scripture But this industry was also deceauable as I haue inuincibly demonstrated Our Ghospellers haue not the true Christian fayth concerning any article whatsoeuer in the first controuersy of my Antidote Therefore Protestantes could haue no reuelation from Scripture wherreby they might be infallibly certayn which is necessary to sayth of the truth they deliuered Yea although they should haue lighted vpon the true meaning of some essentiall article of beliefe yet that article so taught and belieued because they so interprete that place of Scripture was not any article of Christian fayth not that diuine fayth which we are commanded to imbrace but a meere humane verity a humane fayth The reason is In the 9. chapter of this third part because the thing belieued causeth not fayth but the infallible motiue for which we belieue it that motiue in Protestants is altogeather fallible as hath been elswhere more largely conuinced Therefore the reuealed truth Luther in expo Ep. ad Galat. cap. 1. folio 215. printed ad VVittemberge by Ioan. Luâ—â— 1954. which they belieue is also fallible 26. Besides Truth reuealed to Protestants in holy Scripture is not sufficient for their Legantine power vnles the legacy also or charge of preaching be coÌ„mitted vnto them It is not inough sayth Luther their chiefe Patriarch for a man to haue the word and purity of doctrine but also he must be assured of his calling not of his calling oÌ„ly to Prieststood by the shell as you tearme it of succession or ceremony of ordination but of his calling and commission giuen to preach and recommend vnto posterity the kernell of Luther ibidem folio 276. doctrine This Mission this vocation he must also haue and that from men or els although thou wert as Luther sayth wiser then Salomon wiser then Daniell if thou be not called more then hell beware thou cast not out a word And many leaues Ierom. 23. v. 21. after he protesteth of himselfe that although he could deliuer soules from errour and damnation by his holesome doctrine yet he ought to commit the matter to God and not to preach Ezech. 13. v. 6. vnlesse he be called by men For such as do otherwise he tearmeth them impostors miscarryed not with a good but a wicked spirit They are those of whome Ieremy and Ezechiell fore warned vs I sent not the Prophets and they ranne I spake not vnto them they prophesied They see vayne thinges and they diuine lyes saying our Lord sayth whereas our Lord sent them not 27. Therefore albeit we should suppose that these new Gospellers had as Mayster Mason insinuateth power from vs to preach truth which notwithstanding is most false yet when they beganne to preach other doctrine then was deliuered vnto them other then was put into their mouthes by their predecessours therein they lost their calling ranne of themselues preached of themselues not sent from God with extraordinary miracles nor yet from men with ordinary commission to publish that fayth For as he who hath authority Aâ— Ambassadourâ— who alter the legacy of their Prince are not therein to be tearmed his Ambassadours no more can ProtestaÌ„ts be sayd to be sent to alter the coÌ„mission of those that sent them Optatus l. 2. contra Parmen from his Kinge to deliuer an Embassage if he alter or change the Massage of his Prince he cannot therein be truly sayd to be his legate or Ambassadour especially if the King recall or countermaunde whatsoeuer he proposeth contrary to his minde No more can Protestant Ministers though rightly ordered and lawfully called maynteyne their calling or vocation to preach any other truth then such as was commended vnto them much lesse if our Bishops reuerse their commission contradict their doctrine labour by al meanes vtterly to suppresse it For who doubteth but that such as haue power to communicate haue power also to reuoke moderate and restreyne the authority which they giue And whosoeuer persisteth after the reuocation or whosoeuer altereth the tenour of his commission he runneth not sent he prophesieth that which our Lord neuer sayd nor any of his seruants deliuered vnto him he is therein as Optatus wittily iesteth at Victor the Donaeist A sonne without a Father a Nouice without an instructour disciple without a mayster follower without a predecessour prodigiously borne a preacher of himselfe teaching a lesson which he neuer learned of any before For to go backe and say with M. Mason that God by Scriptures reuealed it vnto him is no authenticall or sufficient calling because generally all heretiques boast of the like reuelation all pretend their Mission and calling by Scripture That the Donatistes the Circumcellians the Arians arrogated and had as good warrant God leaueth not Scripture to euery ones priuat exposition but to the interpretation only of his Church for the true meaning of Scripture as any Protestant hath for his exposition Wherefore to auoyd the confusion occasions of errour which might ensue of leauing the Scripture to the particuler interpretations of priuat men it pleaseth God to vnfold the true sense meaning of his will to the publike Pastours preachers of his Church to them he infallibly deliuereth the inheritance of truth of them only we must seeke it to them we are bound to repayre to haue it opened vnto vs from them alone we can haue our vocation to preach it Otherwise euery mad and fanaticall spirit might fondly deuise as Protestants doe what constructions what reuelations he list 28. This reason Iohn Caluin the chiefe Architect of M. Masons religion assigneth why God teacheth not eyther by himselfe or by Angells but by the voyce and Caluin in c. 59. Isa speach of men This order quoth he God hath setled in his Church that they may vaunt themselues in
can tell who checked and controlled who opposed themselues agaynst these mighty heretikes For Damasus the Pope with the first Constantinople Councell condemned Macedonius Georgius Theodo l. c. 11. Tom. 1. Concil f. 10. apud Binium Athana ad solita Nazian orat in liudem Athana Lucifer pro Atha l. 1. 2. Vide Eusebium libro 7. c. 23. 24. Iero. ep 61. Pamma Ruffin in explic sim Nazian in carm de vita sua who liued about the yeare of our Lord 380. Geiasiâ—â— in decreto habito de Apochriphis Scripturis habetur apud BiniuÌ„ tom 2. eoÌ„cil folio 264. They made that decree the yeare 494. Cappadox was resisted and impugned by Athanasius by S. Gregory Nazianzen by Lucifer Calaritanus Paulus Somasatenus by a Councell held at Antioch in the yeare of our Lord 274. Iohn the Patriarch of Ierusalem by S Ierome and S. Epiphanius Thus vnlesse you set downe the tyme the Pope the heresy by which the Apostolicall sea was defiled with superstition who they were that opposed agaynst it it is euident which Ruffinus writeth that in the Church of the Roman Citty no heresy euer began and the auncient custome is there obserued Euident which S. Gregory NaziazeÌ„ testifyeth of his age That old Rome from auncieÌ„t tymes hath the right sayth always keepeth it as it becometh the Citty which oueruleth the whole world always to belieue rightly in God Which Gelasius with 70. Bishops witnes for theirs That the chiefe seat of Peter the Apostle is the RomaÌ„ Church not hauing any spot or wrincle or any such thinge Which Theodoret for his That this holy Sea holdeth the flerne of gouernement ouer all the Churches of the world as for other causes so for that it hath still remayned Theodoret epist ad Rena he wrote the yeare 450. â—oyde of the stench or ill sauour of heresy Which Iohn the Patriarch of Constantinople which Agatho which Regino which Rupertus affirme for theirs Iohn the Patriarch of Constantinople and second of that name saith In the Apostolicall Sea speaking of Peters the Catholike Religion Iohannes Constan 2. in epist ad Horm habetur ToÌ„ 2. concil about the yeare 517. is alwayes kept inuiolable Agatho you haue heard already Regino auerreth That the seate of Peter could neuer be entrapped by heresy or false doctrine Rupertus The Roman Church more strongly built vâ—on the rocke of Apostolicall sayth hath stood vnshaken and hath alwayes condemned the heresies both of the Greeke Church of all the world 12. Moreouer not only the ruines of these renowmed seas but the fall of euery particuler Church is registred Regino in 2. libro Chronico he wrote in the yeare 890. and diuulged by the watchmen of Gods house by the vigilancy of Catholike Pastours whose care and diligence to keepe the vnity of fayth inuiolable discouer the chaunges which might creep into all Cathedrall Seas hath beene such as besides the Sacrament of Ordination these cautions they vsed with euery new elected Bishop 1. He was wont to send coÌ„municatory letters conteyning Rupertus libro 2. de diui offic c. 22. â—e liued about the yeare 1100. the profession of his fayth to all prouinces abroad especially to Rome which was called SynodicaÌ„ dare as S. CypriaÌ„ mentioneth of himselfe of Sabinus a SpaÌ„nish Bishop S. Ambrose likwise of his election The second was if any broke the line of succession or altered the traditioÌ„ of fayth the like notice was giuen of him as of Cerdon of Eutiches of Paulus Samosatenus and of certayne Nouatian See this more largely in Stapleton contro 1. q 4 or â— de principijs fidei doctrin Cyprian libro 4. ep 9. and lib. 1. ep 4. Ambro ep 82. Irenaeus libro â— c. 4. Leo ep 9. Euseb Phamphil l. 7. c. 24. Cyprianus l. 1. ep 3. 4. Leo epist 68. Sozom. l 7. c. 8. Theo. l. 5. histo eccles cap. 9. in epis Synodo Bishops mentioned by Irenaeus Leo Eusebius S. Cyprian The third was the confirmation of the RomaÌ„ Bishop by whom the election of euery new Bishop was accustomed to be ratified and confirmed So Leo the great confirmed Proterius Patriarch of Alexandria Damasus confirmed Nectarius Patriarch of ConstaÌ„tinople Sopâ—o ad Honor. Honorius confirmed Sophronius Patriarch of Ierusalem The fourth was to matriculate as it were or enrole in the Church bookes or publike records the names of such as agreed with the rest in fayth profession thereby to commemorate or remember them in the tyme of the dreadfull sacrifice of the Masse which was in diptyro nomen habere and withall cancelling the memory or nams of such as disseÌ„ted from them in matters of fayth which Hormisda the Pope strictly commaunded to be put in Hormisdâ— in epist. decretal ad Episcopos Hispaniae And see Damasus in his epistle to the Easterne Bishops agaynst Apollinaris â— apud Theo. l. 5. c. 10. Greg. in Regist l. 4. ep 2. indic 2. Ibidem l. 4. ep 34. item libro 6. ep 64. Cyprian l. 1. ep 4. VVhitak contro 2. q. 5. c. 3. f. 312. Sparke in his ans to Mayster Iohn d'Albins an Epistle of his to the Bishops of Spayne All these cautions continued in the Church euen vntill the dayes of S. Gregory the great of which he in particuler maketh mention Therefore it was impossible that any one of vnknowne sayth as S. Cyprian teacheth should vsurpe an Episcopall Sea Impossible for any Bishop to stray from the auncient doctrine without publike notice taken of it Much more impossible for the Roman Bishop As impossible for the Roman Church which alwayes flourished in the view of the world And what can our Protestants deuise what colour haue they to imagine the contrary Whitaker Sparke and their sect-mates alleage that it decayed by little little by such flow and slily steps as it could hardly be perceaued 13. Well let it be that corruption stole thus secretly vpon some part or limme of the Church yet it could neuer grow ouer all the body without being marked by some or other at least when the chaunge or corruption came to be notorious When she first preached heresy supported idolatry When she first relinquished the communion of the true Church this must needs be noted chronicled And this is only that which we desire our aduersaryes to tell vs. We can tell them when all other scandalous and pernicious heresyes first beganne when Arianisme Nestorianisme Manichisme Pelagianisme Lutheranisme Caluinisme c. We can describe the places name the authours recount the vpholders supporters of those and the like blasphemous errours Theodoret reckoneth vp threescore and sixe Saint Augustine fourescore and eight which were before their dayes S. 〈…〉 haer fabu l. 3. Antoninus Guido Carmelita Alfonsus de Castro and Prateolus make mention of the rest euen to this present age Let Protestants performe the like of the superstitious Aug. l. de haeres ad Quod vult Deum
approued miracles historyes prescriptions so many infallible traditions testimonyes of truth they betake theÌ„selues to the Scriptures alone to the maine Ocean of Propheticall and Apostolical writings without carde to direct them or pilot to guide them in that sea of difficulties They looke into few thinges when rowing there they passe ouer innumerable euident texts which make against them and take hold of some one which carryeth a little shew and semblance of countenauncing their fancyes For example they once read in S. Matthew The Lord thy God shalt thou adore and Matt. c. 4. v. 10. him only shalt thou serue And without further consideration of what homage he speaketh they peremptorily condemne all religious worship and adoration of Angells of Saints of their tombes reliques so often intimated in other places They once read in S. Iohn It is the spirit that quickneth the flesh profiteth nothing and thereupon they depriue their owne soules of the inestimable profit of Christs viuificall Ioan. 6. v. 63. and reall flesh in the sacrament of the Altar notwithstanding it be constantly auouched by the Apostle by S. Iohn all the rest of the Euangelists They once read That Christ is the propitiation for our sinnes That he paid for vs a full and perfect ransom 1. Ioan. 2. v. 2. and they deny all Canonicall or voluntary satisfactions all workes of pennance or expiations of sinne to which the Holy Ghost very often most earnestlâ— exhorteth vs. The like vnaduised and precipitate rashnes I might note in all other articles in which they swarue from vs but it shall be inough to specify it further in their chiefest article of iustification Hosius l. 1. de haeresibus nostri temporis citatur apud Prateolum verb. lustificatorij Gen. â—5 ad Rom. 4. Rom. 5. v. 19. wherein they are so headlong as no sooner do they find any one word sounding to their purpose but they obstinatly cleaue sticke fast vnto it For one Protestant readeth as Hosius diligently pursueth this matter Abraham belieued and it was reputed vnto him for iustice And thence he gathereth his imputatiue iustice by only faith Another readeth we are iustified by his blood he inferreth that the pretious bloud of Christe is our iustice Another readeth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust he faineth Christs obedience to be the garment of our iustice Another readeth he rose for our iustification and he Rom. 4. v. 25. accounteth Christs resurrection our heauenly vesture Another readeth The holy Ghost shall argue the world of iustice because I goe vnto my Father and he Ioan. 16. v. 8. 9. straight way affirmeth Christs passage to his Father to be our robe of righteousnes Thus they deuise aboue Prateolus in elencho verbo lustificatorij twenty seuerall opinions of that one substantiall point of Iustification alone Againe they looke into few thinges not only in adhering but chiefly in expounding such particuler passages as they first light vpon for neglecting the publique spirit voyce of God which speaketh in his Church neglecting the generall tribunall and consistory of the world they hearken only to the outward letter and to the priuate spirit which resideth in themselues by them only they interprete and by them only they will be tryed whether their interpretatioÌ„ be good or no. As if a theefe accused of felony would deliuer his owne tale as he frameth it ProtestaÌ„ts are fitly compared to the guilty person who admitteth no triall but his owne and admit no examination of witnesses no tryall of iury or sentence of iudge no former presidents or decisions of like case but his owne information voyce of his Soueraigne diuulged in his law which he maketh to sound as himselfe liketh best were not this to stop his eares against all testimonies but his owne to refuse all triall or iudgment which he himselfe being guilty doth not pronounce and yet such is our aduersaryes dealing They expound Scripturs as their secret spirit in wardly perswadeth them and they will trye their spirit by no other touchstone then by the publique word of God interpreted by themselues We appeale to the iudgment of the present Catholik Church they contemne her sentence we ascend to our Ancestours that haue gone before vs they cut off at one clappe the vsage practise and prescription of a thousand yeares space we repaire to the Doctors Fathers of the primitiue Church to the generall Councels and their authenticall decrees to the very sentences of Scripture explayned by them they regard them not any further then they agree in their opinion with the word of God At last we sommon them to their owne Court we presse them with the authority of Protestant writers they answere they were men they might erre no man is bound D. VVhit defens tractat 3. c. 7. to follow them any further then they follow the truth And so these new Reformers will iudge alone what is truth and who are followers and imbracers of it The common shift of Protestants in answering their own writers alleadged against theÌ„ They looke into few things when challenging at least in outward shew one or two they despise all other Sacraments of God ancient ceremonyes of the Church When pleading for fayth alone they gayne say the valew of workes and supernaturall dignity of infinite vertues When scandalized at the licentiousnes of some dissolute liuers in the Catholik Church they admire not the heriocall acts and resplendent sanctity of so many zealous Prelates deuout Priestes Religious Friers Monkes Nunnes and whole armies of Saints which flourish therein When dismayed with the faygned impossibility of keeping Gods Commandements they lift not vp their eyes to his Euangelicall Counsels and workes of supererogation When dazeled with the Sunne of Christs glorious morits they see not the beames of light and aboundant merits he deriueth vnto vs. They see not the efficacy of his sacraments the dowryes of his grace the full indulgence and remission of our sinnes the inherent beauty and splendour of iustice by which he garnisheth vpon earth the soules of his seruants They looke into few thinges in perusing the ancient Fathers When reading in S. Augustine for example That he is a miracle who seeketh for miracles August l. 22. de c uit Dei cap. 8. to belieue they conclude thereupon that all miracles haue ceased not weighing the occasion of S. Augustines wordes not attending to the miracles which in the same Chapter he mentioneth to haue beene S. Ciprian serm de lapsis post medium S. Gregor Nazian in laudem Cypriani Demonum profligationem morborum dâ—pulsionem futuram rerum praescientiam quae quidem omniuÌ„ vel â—ineres ipsi Cypriani modò fides adsit efficiunt Vide etiam illum in funere patris Chrysost l. cont Gentiles Quotidiana â— Martiribus miracula eduntur Hieron
c. he maketh this comment The holy virgin seemeth no lesse spitefully to restraine the power of God then before Zacharias did c. Neither ought wee to labour much to free her froÌ„ all vice I omit how he termeth many other Saintes Goblins or Night-ghostes shaddowes Butchers and beasts The filthines I haue already discouered is more then inough to iustifye our Maiesties prohibition Aegidius Hunnius in libro cui titulus inscribitur Caluinus iudaizans c. Illiricus in defens confess Aug. c. 7. Osian in Enchirid. cont Caluin c. 7. pag. 198. of such diuelish workes and to terrifie all Christians from reading of them which men of his owne sect if Protestantes combine in one secte haue already detested proscribed as full of Iudaisme Arianisme and other most execrable heresies whereof Aegidius Hunnius a Lutheran doctour and professour of diuinity in the vniuersity of Wittenberg hath printed a booke whose title beginneth thus Caluinus Iudaizans c. Caluin Iudaizing or playing the Iewe and Illiricus a prime sectary of their profession giueth testimony that Caluins liturgie is defiled not with one only sacriledge that it hath carried innumerable soules into eternall perdition Luke Osiander another Protestant confuting certaine assertions of the Caluinists calleth them a gulfe whirlepoole or hell of Caluinian doctrine Besides these Lutherans Castalio a Sacramentary Humfred de rat interpret l. 1. pag. 26. much commended by M. Doctour Humfrey so farre abhorreth the opinion of Caluin in feigning God to be the authour of sinne damnation in the reprobate as he distinguisheth that supposed God of Castal in l. ad Calu. de praedestin Caluin from the true God described in the scripture his wordes are these The false God that is the God which Caluin frameth to himself is slowe to mercy See the iudgment of Protestants coÌ„cerning Caluins holding God to be the Authour of sinne and daÌ„nation prone to anger who hath created the grâ—atest parte of the world to destruction and hath predestinate them not only to damnation but also to the cause of damnatioÌ„ Therefore he hath decreed from all eternity and he will haue it so he doth bring it to passe that they necessarily sinne so that neither theftes nor murders nor adulteries are comitted but by his constraint impulsion For he suggesteth vnto men euill dishonest affections not only by permission but effectually that is by drawing them to such affections doth harden them in such sorte that when they perpetrate euill they doe rather the worke of God then their owne he maketh the deuill a lier so that nowe not the deuill but the God of Caluin is the Father of lies But that God which the holy scriptures teach is altogeather contrary to this God of Caluin c. Imediatly after for the true God came to destroy the worke of that Caluinian God these two Gods as they are by nature contrary one to another so they beget and bring forth children of contrary dispositions to wit that God of Caluin children without mercy proud c. Hither to Castalio To whom I add the like censure of Stancarus a ProtestaÌ„t also of no smal fame who writing to Caluin saluteth him thus VVhat diuell Stancarus cont Calu. K. 4. Vide etiam lib. de Tri. K. 8. O Caluin hath seduced thee to speake with Arius against the sonne of God that thou mightst proclaime him to be depriued of his glory now to intreate to haue it giuen him as though he had not alwayes had it That Antichrist of the North whome thou doest impudently adore Melancthon the Grammarian hath done this At length he concludeth with this earnest admonitioÌ„ Beware O Christian Reader especially all you Ministers beware of the books of Caluin and principally in the articles of the Trinity Incarnation Mediatour the sacrament of Baptisme predestination For they containe wicked doctrine Arian blasphemyes In so much as the spirit or soule of burned Seruetus may seem according to the Platonists to haue entred into Caluin So he Whose caueat or serious admonition togeather with the prohibition of our Soueraigne censures of Gods Church will be a warning I hope to my dearest Countrymen to abhorre the writtings of that AriaÌ„ Seruetian Iudaicall Simonian Manichean Sectary whome Heauen and Earth God and Man Cathelikes and Protestants Lutherans and Sacramentaryes iustly condemne of such hatefull impietyes THE PROEME THE most sublime and weighty subiect of this present Discourse is of such importance as it is the principall ground on which dependeth the whole decision of all other debatable controuersies For the Church of God is as Epiphanius writeth the kinges high way by Epiphan haeres 85. which a man is sure to trauaile towardes the truth And Eusebius Emissenus The fayth of the Catholik church useb or Eucherius hom 2. de Symbolo is sayth he the light of our soule the gate of life the ground of euerlasting saluation whosoeuer forsaketh this doth follow his owne head as a most bad guide whosoeuer doth thinke that by his owne wit and vnderstanding he can attaine to the secrets of supernaturall misteryes he Origen ho. 8. in Liuit tract 29. 30. in Matth. hom 6. in Ezech. Iren. l. 3. c. 3 4. Augu. in psal 103. l. 7. cont Crescon c. 33. ep 118. Field in his epist dedicatory before his first booke doth iust like vnto him who without a foundation would build a house or letting passe the doore would enter by the roofe or like vnto him who in a dark night going without a lanterne doth with closed eyes cast himselfe headlong into a deep dungeon Origen Irenaeus S. Augustine inculcate the same In so much as M Field ingenuously auoucheth There is no part of heauenly knowledg more necessary then that which concerneth the Church For seeing the controuersies of Religion in our tyme are growne in number so many and in nature so intricate that few haue tyme and leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the societyes of men in the world is that blessed company of holynes that houshould of faith that spouse of Christ Church of the liuing God which is the pillar and ground â—f truth tâ—at so they may imbrace her communion folâ—ow her directions and rest in her iudgments I would to God al Protestants would yield to the aduise of this Protestant writer in seeking and adhering to the true Church which that they may the easier doe I addresse this Treatise vnto them wherein I will first lay open what the Church is and who are of it Then that it is one visible apparant neuer hidden or obscure That it cannot faile or erre That it is the mistresse of fayth or supreme iudge of all our spirituall debates That no saluation can be hoped out of it
Augustine to this purpose interpreteth that verse of the Psalme â—rue de manu canis vnicam meam deliuer my only one from the clawe of the * By the dogge Eusebius vnderstaÌ„deth the Diuell whome the Heathens feigned to be the three headed Cerberus Cypr. de vnit Eccle. dogge Where by his only one he vnderstandeth vnicam Ecclesiam his only Church S. Cyprian proueth it diuers wayes illustrateth it with many fine similitudes By the fountaine which is only one although deuided into many riuers By the root or tree which is one albeit it brauncheth into diuers bowes By the lighte of the sun which is one notwithstanding is casteth forth sundry beames so the Church is only one howbeit â—he stretcheth her dominions into innumerable Counteryes The same he confirmeth by the Coat of Christ without seame which figured his one and vndeuided Church But I will not depart from the oracle of the Apostle 3. When S. Paul calleth christ head of the body of the church Of what Church I pray is he head of the inuisible Coloss 1. v. 17. or of the visible If of the inuisible the visible is without a head if of this that is a headlesse monster or if of both one head you prodigiously ioyne to sundry bodyes Likewise the same Apostle sayth I haue despoused you to one man 2. Cor. 11. â— 2. to present you a chast virgin vnto Christ Where I aske which is that chast virgin spouse of our Lord your inuisible Church Then your visible is a harlot a concubin no virgin of Christ and yet it was a visible Church to which S. Paul wrote visible which he conuerted and preserued in chastity of truth which he vndefiled despoused vnto Christ Therefore if your visible also be made his spouse together with the inuisible two spouses As Christ cannot haue two spouses so neither two churches you betroth vnto him not one virgin as the Apostlâ— writeth pure incorrupted but two one which cannot be defiled with adulterous errour the other which may dishonour her husband play the harlot And arâ— we bound to beleeue the one conuerse with the other beleeue in the chast virgin follow her that may fall into aduoutry beleeue in her that cannot beguile vs imbrace her counsailes that may lead vs into pernicious damnable deceits O God what in iury were this to thee what abuse to men For to what end didst thou graunt such priuiledges vnto thy Church why didst thou build it vpon a rocke guard it with thy Angells endow it with thy spirit assiste and protect it with thy dayly presence but that we might securely conuerse coÌ„municate with it Did he afford these prerogatiues to one Church commaund vs to beleeue in it and after guid vs gouerne vs nay deceaue vs with another as Laban deceaued Iacob promising Rachel beguiling him with â—ia Gen. 29. v. 19. 23. 4. Is not the Apostolique Church is not the Catholique Church the true Church which yâ—â— beleeue 〈◊〉 what Church is Apostolique but that which the Apostles planted with their preaching edified with their liues watered with their bloud What Catholique but that which beginning at Ierusalem increased spread it selfe in the view of all men throughout the world And iâ— not the same the visible Church mother of vs all in whose wombe we were coÌ„ceaued in whose lap we haue been nourished and from whose dugges we haue sucked the sweetest milke of heauenly doctrine The Church which we beleue is as you confesse the house of God not built vpon the sand but vpon a rocke against which the windes Matt. 7. v. 29. blew the raine beat the floodes came but would not batter to the ground And yet the same in S. Pauls iudgment is the house in which we should liue conuerse These thinges I write to 1. Tim. 3. v. 14. Fulke in c. 3. 1. Tim. sect 10. thee c. that thou mayst know how thou oughtest to conuerse in the house of God which is the Church of the liuing God Fulke auoucheth Whitaker will not deny but that their inuisible holy Catholike Church is the Church for which Christ â—yed that he might sanctify it cleanse it by the lauer of water in his worde Notwithstanding if it were not â—â—so the visible Church by which we are directed and â—ouerned how could S. Paul exhort the Priestes or Pastors Art 10. v. 28. thereof Take heed to your selues to the whole flocke wherein the holy ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne bloud 5. Moreouer what Church do we beleeue but that which is the communion of Saintes of which it is said in the Creed I beleeue the holy Catholique Churche the communion of Saintes therefore the same we beleeue The Protestants euasion answered with which we communicate I know you will say there are two sortes of communion one visible in giuing receauing the outward seales sacramentes of the Church in preaching heaâ—â—ng the word in externall profession of fayth many mutuall offices of charity another inuisible which consisteth in the inward regeneraâ—ion fructification of the word in the inward saithfull beleefe â—hat you obserue honour in the visible church this you truly acknowâ—edg beleeue in the inuisible What Are the sacraments ministred 〈…〉 â—nother Is the outward lotion preaching in one ◠〈…〉 â—â—istred 〈◊〉 one Church and giue grace in another the inward regeneratioÌ„ beleefe in another And whâ— more absurd then to deuide the sacramentes from their effectes the instrumentes of grace from grace it selfe by diuersity of Churches what more absurde then to make the pastour pillers foundation in one Church the true fabricke of the Church in another Is it possible is should not be the same Church where baptisme incorporateth vs in Christ where the body of Christ is where Paul planteth Apollo watereth God giueth the 1. Cor. 3. v. 46. increase Although I yeald vnto you that the outward lotion preaching be visible the increase of grace and true beleefe inuisible yet may not the same Church consist As man consisteth of a visible body and inuisible soule so the same Church may haue some visible other inuisible partes of diuers partes some visible some inuisible some seene others beleeued Is not euery particuler man one the same composed of a visible body inuisible soule iâ— not Christ one the same whose humanity was seene diuinity beleeued Therefore as you do not make two men of one nor two Christes of the sonne of God although he comprehend partes visible inuisible onâ— thing that is seene another beleeued so neither twâ— Churches but one the same which compriseth some visible some inuisible partes 6. But to launce this sore a litle deeper The visible Church say you coÌ„sisteth of good bad
elect reprobat mingled together the inuisible only is composed of the elect iust holy See you not how this very distinction Many absurdities ensue of deuising two churches choaketh it selfe how one member fightetâ— diuers wayes against the other For first separate the elecâ— from the society of the reprobat to frame your inuisible you destroy the visible Church leaue them conioyne with the reprobat to make your visible the inuisiblâ— fayleth Secondly you grant I weene that the elect as thâ—â— liue vpon earth mingled with the reprobat raise the visible as they are seuered by imagination concurre to blinâ— the fabrick of the inuisible church Therefore your inuisible is meerely imaginary fained chimericall tâ—â— visible only the true and reall Church the true misticall body of Christ which is exercised heere in the warfare of this life Thirdly this you crosse againe and say the visible Church is no true Church but only as it contayneth the inuisible that is the sacred number of the elect who make no society and consequently no Church Fourthly the elect by this meanes are in two Churches in the visible and in the inuisible whereas the reprobate only are in the visible yet because their reprobation is as hidden as the others election why should not these make an inuisible assembly as well as they Fiftly when the elect are separated to mak your inuisible who remayneth in the visible but a rable of reprobate a rout of infidels and shall they compose your visible Church Shal Christs visible body on earth be wholy compacted of the reproued vessels members of Sathan O intricate confusioÌ„ which confoundeth also me in rehearsing it O monstruous paradoxes which implyeth so many contradictions â—â—â—any absurdityes against which if I should cite the â—â—thorityes of the Fathers I should neuer make an end They all iointly praise magnify and extoll one visible and Catholike Church one and the same whose prerogatiue we belieue and fellowship must imbrace the same by whose preaching we must be born by whose spirit we liue S. Cyprian the glorious Bishop and Martyr Cypr. de vnit Eccl. sayth One Mother there is by the fecundity of her issue copious and fertile by her increase we are borne with her milke we are nourithed we are animated with her spirit The spouse of Christ cannot play the aduoutresse she is immuculate and vndefiled she knoweth one house she keepeth with chast bashfulnes the sanctity of one bed This Church preserueth vs in God this aduanceth to the kingdome the children she hath brought forth whosoeuer diuided from the Church cleaueth to the aduoutresse is separated from the promises of the Church 7. S. Augustine also often auerreth That the true Catholique Church conteyneth in it good and bad reprobate elect That the kingdom of Christ is but one one great citty one mountain comprehending the whole world The authority sayth he of the Catholike Church c. iâ— establiâ—hed vntill this day by the line of Bishops succeeding one another Aug. cont Faust l. 11. c. 2. and by the consent of so many people By which succession consent and power of miracles he testifieth that he is held in Catholica Ecclesia in the Catholik Church Then that the whole multitude of belieuers gathered togeather by miracles is the Catholike August cont epist Funda c. 3. 4. Aug. de vtil credendi c. 16. Church Therefore the Catholike Church is the same whose succession is visible propagation visible consent visible miracles visible multitude visible and which it selfe is also visible the same is the Catholike Church which we belieue and visible multitude to which we ought to linke in fellowship communion which appeareth so cleare in M. Fields sight howsoeuer those his former Coronels VVhitaker and Fulke were blinded with the contrary as he writeth thus VVe say that all they are of Field in his first booke of the Church c. 2. fol. 23. the Church that outwardly hold the fayth of Christ and that that society wherein the sincere outward profession of the truth of God is preserued is that true Church of God whose communion we must imbrace that happy mother in whose womb we are conceaued with whose milke we are nourished and to whose censures we must submit our selues After assigning diuers considerations of the Church some different conditions of her members he addeth Notwithstanding all which differences for that they all concurre in the same holy profession and vse of the same happy meanes of saluation they make one holy Catholike Church in which only the light of heauenly truth is to be sought So he flying the noueltye of his first Reformers and varying from them in a Field dissentethfroÌ„ Whitaker in apoint fundamental point fundamentall for what more substantiall variance then to differ about the Church we ought to belieue as an article of fayth About the Catholike Church in which the happy meanes of saluation are only to be found Whether that be visible or inuisible 8. Peraduenture some will excuse M. Whitaker that he meaneth not that the true Church should be wholy inuisible not seene to any but so latent scattered and compounded of so few as they can hardly be discerned amongst them selues much lesse to strangers enemyes VVhitak contr 2 q. 2. c. 1. But this excuse will not couer his fault For VVhitaker auoucheth that indeed but of the visible not of the Catholike Church he flatly protesteth the whole Catholike VVhitak ibidem q. 3. c. 1. fol. 178. Fulke in c. 5. Matth. sect 3. iâ— 2. Thess 2. sect 5. Sparkes in his answer to M. Iohn D. Albins pag. 54. 126. Church to be inuisible both militant triumphant The visible also sayth he may sometyme consist of a fâ—w and they scattered obscure vnknowne who hide themselues in corners Which although M. Field stoutly gainesayth as shal be declared yet because Fulke Sparkes and others vphold the same to vnderproppe the paper walles of their new founded Synagogue it will not be labour lost to conuince the falsity thereof CHAP. III. In which is declared that the true visible Church is apparently knowne and famous to the world against D. Whitaker D. Fulke and D. Sparkes THE first authours and beginners of ProtestaÌ„cy departing from the known band and vnity of Gods people vpon earth and not finding any predecessours or mantayners of their new hatched fictions to whome they should lincke and conioyne themselues in profession not finding any Countrey Prouince Citty Village Temple or Oratory who communicateth with them infayth seruice publique sacraments wretchedly imagined besides their Catholike and wholy inuisible Church another visible assembly of faythfull belieuers who are some so hidden as they are not knowne to D. VVhit contro 2. q. 3. cap. 1. f. 178. 179. VVhitak aduâ— Duâ— p. 274. D. Sparks in his answer to M. Io. d'Albin p 54. 126. Fulke in c. 5. Matt. sect 3. 2. Thess
that the Church ought to be conspicuous Who is seconded also by M. Field That there is and alwayes hath beene a visible Church and that not consisting of some few scattered Christians without order of Ministry or vse of sacramentes we do most willingly yeald vnto But how many more will yeald besides you hauing no rule of agreement so strangely dissent in euery assertion as I know not who els will subscribe hereunto Sure I am that VVhitaker as mainly contradicteth it as words can expresse saying The Church may sometimes consist of a few and they scattered obscure vnknown who hide themselues in corners Therefore he answereth to the former testimonyes of scripture that many promises are made of the glory splendour of the Church vnder the Messias but none that the state of the Church should be perpetually such For it may come to passe that no true visible Church may be found out in the world Perkins sayth in his exposition of the Creed Before the dayes of Luther for the space of many hundred yeares an vniuersall apostacy ouerspread the whole face of the earth Fulke There was a certaine generall apostacy of the visible Church And a litle before The reuolt spoken of before by S. Paul is called by Caluin A certeine generall defection of the visible Church which being hardly builded was by the tyranny subtilty of Antichrist ouerthrowne as a house with a suddaine tempest and lay long in the ruines Againe The visible Church may become an adultersse Fulk in his answere to a counterfet Catholike p. 79. VVilet in his Synop. pa. 54. Sparkes in his answer to M. Iohn d' Albins pag. 53. 54. 126. c. A grosse absurd answere of one whoÌ„ the Lord de la Ware brought to dispute with a Catholik GentlemaÌ„ be diuórced from Christ. M. VVillet D. Sparkes hâ—ue many sayings to the like purpose By which M. Field may see how farre his fellowes are from agreeing with him or yeilding to vs in this substantiall point of faith especially they who pressed to describe where their Church hath held the scepter of her raign in former ages retire to the hidden story of inuisible conuenticles as a Puritan Champion of my Lord de la VVares did in a set conference appointed by him others for the discouery of truth who being vrged by a Catholique gentelman that the Protestant Church could not be true because it hath not alwayes continued since Christ his time not alwayes visible as he then disputed nor alwayes inuisible nor sometime visible sometime inuisible The Lords Champion answered that it continued sometime inuisible To which the Catholique replyed that during the time in which it was inuisible it could not be the Church of Iesus Christ for he argued thus That is the true Church of Iesus Christ which he comaundeth vs to obey and pumsheth vs if we obey not But he cannot commaund vs to obey an inuisible Church nor punish vs if we obey it not Therefore an inuisible Church cannot be the true Church of Iesus Christ He might haue asked him of whome his inuisible church consisteth of men or Diuels Fayries Goblins or what other night-Ghostes who would not be seene or heard to speake God not excused from tyranny by the Protestants answere The Minor denyed was proued in this manner God cannot commaund much lesse punish vs for a thing vnpossible But it is vnpossible to heare vnpossible to obey an inuisible Church Therefore God can not commaund much lesse punish vs for not obeying an inuisible Church 4. Here the defendant granted that God commaunded a thing impossible and punished men for not performing that which was impossible whereupon when the disputant inferred That God must needes be in that case a tyrant in punishing without desert he after much stammering strugling which himselfe answered No because that impossibility fell out by their owne default At which reply the Minister his assistant began to leap for ioye brake off the dispute without more ado as if the Argument had beene satisfied or the diuine goodnes exempted from prodigious cruelty by a fault of his creatures which when they incurred no man knowes nor can yet deuise what fault it should be nor why the harmeles of spring should be euerlastingly tormeÌ„ted for their predecessours offence of eclipsing the Church and making The Lord de la War his false report vaine boasting of a disput held betwixt a Catholik a Protestant in his owne presence Melanct. D. Humf. D. Field in the places aboue cited it inuisible which they neither actually committed by their owne proper will nor originally contracted from the will of another Yet such answeres run currant in Protestants iudgments the good Lord himself was not ashamed vauntingly to report that his defendant departed enobled with victory when he flinched away notoriously disgraced with the ignominious blot of one most monstruous absurdity euen in Melancthons D. Humfreys M. Fields diuinity court that the ProtestaÌ„ts Church was sometimes inuisible and another vnauoidablâ— blasphemy in the high tribunall seat of all Diuines thaâ— God doth command and eternally punish vs for not performing thinges impossible 5. Both these odious barbarismes the Puritan welâ— perceaued and although as he ignorantly or vnaduisedly rowled into theÌ„ so he vaingloriously after the fashion of heretikes defended them for a while yet immediatly after at the same conference the same argumeÌ„t being proposed by another he durst not stand to the same manner of answering as I shall heere relate At the closing vp of the former dispute another learned Catholike entred the roome and being vrged to alleage some reasons why the English Protestant Church could not be the true Church of Iesus Christ not hearing what had passed before he thus began THE CATHOLIKE The true Church of Christ hath alwayes perseuered 〈…〉 Church haâ—h not alwaye◠〈◊〉 Therefore the English Church is not the true Church of Chrisâ— THE PVRITAN I deny the Minor I say the English Church hath alwayes preseuered THE CATHOLIKE I take the tyme from Gregory to Luther for the space of 900. yeares If your Church was extant in these ages either is was visible or inuisible but neither can be sayd Therefore it was not then extant THE PVRITAN I answere it was visible as it appeareth out of M. Foxes Chronicle in which the Actes and monuments of our Church in all those ages are recorded and wherein it is cleerely demonstrated that some egreâ—ious Martyrs and confessours of our Church flourished in euery Counâ—â—ey who couragiously opposed themselues against the Roman errours 〈◊〉 superstitions Behould the inconstancy of this fellow who first â—raunted that the Protestant Church was sometyme inuisible and scant hauing breathed since he defended it to haue beene in euery age or Countrey visible from S. Gregory to Luther For when was is latent When inuisible If in none of those ages Before S. Gregory you all confesse it was conspicuous although
most falsly in the Fathers of the Primitiue Church Since Luther we will not deny but some Lutheran sect hath been alwayes visible Where then is the latency Where the inuisibility To which you fledd before found such reliefe as you had a Lord your Herauld to blazon it abroad with prayse notwithstanding this second euasion was thus very pithily refelled by the forenamed dispute THE CATHOLIKE No knowne and apparent Heretikes can constitute the Church of Christ But all these your Martyrs and Confessours which Fox nameth were knowne and apparent Heretikes Therefore they could not constitute the Church of Christ such aâ— you suppose your Protestant Church to be THE PVRITAN I deny the Minor they were not knowne heretikes THE CATHOLIKE I proue the Minor Fox nameth the VValdenses Albigenses Lollardes VVicklifists such others But all these were knowne and apparent Heretikes Therefore all those whome Fox nameth are knowne and apparent Heretikes THE PVRITAN I deny the Minor The VValdenses Albigenses c. were true and faithfull Catholiques THE CATHOLIKE The VValdenses and Albigenses c. held many articles of Faith which you condemne as heresyes and many other damnable doctrines against both you and vs which both our Churches iustly burne with the note of heresy as all Historiographers testisy who liued about the same time and relate their particuler errours Therefore the VValdenses Albigenses c. were knowne and apparent Heretikes THE PVRITAN Peruse the Acts and Monuments of M. Fox and you shall see our holy Martyrs euidently freed from these slaunders of Papists THE CATHOLIKE If Fox therefore either sayth nothing in way of purgation or produceth not witnesses worthy of credit for that which he doth say it is manifestly proued you had no Church for those 900. yeares THE LORD DE LA WARE Let vs therefore see Foxes Chronicle The Conclusion of the Conference 6. Foxes Chronicle of Actes and Monuments being brought after much tossing and turning could be found not any one Authour of credit but Foxes bare denial to disproue all those writers who registred in expresse termes the infamous heresies of those forenamed sectaryes Yet least Foxes assertion take place with some partiall companion before so many faythfull witnessâ—â— no way interessed in our quarell I shall bring in heereafter the verdict of Protestants themselues who attach the Albigenses VValdenses VVicklifistes c. of the same heresyes of which our Catholikes endite them 7. In the meane while consider I pray what cause the BaroÌ„ had to vaunt of his souldiers triumph who in both these encounters ranne out of the field so shamefully ouerthrowne as many who were present can witnes and pitty withall the beggery of Protestants who are faigne to gather the miserable ragges either of some inuisible spirits or open Heretikes to patch vp the coate of their mishapen Church CHAP. IIII. In which it is argued that the true visible and apparently knowne Church can neuer faile WHEN I note the admirable consent and perfect harmony which the Prophets and Apostles the old and new law vniformely make in establishing the perpetuall neuer ceasing raigne of Christs visible Church I caÌ„not but wonder at the former blasphemous speaches of these many other not wholy vnlearned Protestants For in the old Testament it is called an euerlasting kingdome A kingdome that shall not be dissipated fâ—â— euer Daniel 7. Dan. 2. Luc. 1. Micheas 4. In the new of his kingdome there is no end In the old Our Lord shall raigne ouer them in the Mountaine of Sion from hence forth now and for euer where he speaketh of the visible mountaine of the Church because to it he sayth all people shall flocke In the new he shall raigne in the house of Iacob Luc. 1. for euer In the old the Prophet testifyeth God founded his Citty for euer Vpon which place S. Augustin writeth Perchance Psal 47. the Citty which replenished the world shal be ouer throwne God forbid he founded it for euer In the new Vpon this rocke will I build my Church the gates of hell shal not preuaile against it Where the pronowne demonstratiue Matt. 16. v. 18. this and the gates of hell striuing and not preuayling against the Church argue a sensible foundation and visible Church S. Chrysostome comparing this promise Chrys in hom quod Christus fit Deus of Christ made to Peter for the continuall building and perseuerance of his Church with that prophesy of his touching the destruction of the Iewes temple there shall not be left a stone vpon a stone after a long and eloquent discourse he hath these wordes Doest thoâ— see how whatsoeuer he hath built no man shall destroy and whatsoeuer he hath destroyed no man shall build He builded the Church and no man shall be able to destroy it He destroyed the temple and no man is able to build it and that in so long a tyme for they haue endeanoured both to destroy that and could not and they haue attempted to build vp this neither could they aâ—chieue it In the old I will make a league of peace to them an euerlasting couenant shall be to them Ezech. 37. v. 26. and I will found them and will multiply them and will giue my sanctification in the middest of them for euer And to signify that he meaneth a visible couenant establishment or multiplication Ibid. v. 28. it followeth and Gentills shall know that I am the Lord the sanctifyer of Israel In the new Behould I am with you all dayes euen to the consummation of the world with you preaching Matt. 28. v. vltim christening and ministring Sacraments therfore the Church shall neuer cease exercising these visible acts vntill the end of the world Yet because some sectaryes restraine that passage to the Apostles hearken what S. Aug. in psal 47. Augustine writeth directly against them Neither did he say this to the Apostles only who were not to perseuere to the câ—â—umâ—ation of the world but to them he spake and vs he signified Because as he auoucheth in another place To all Christians these wordes appertayned who were to come and continue to the end August serm 45. de verbis â—emini of the world They appertaine as he affirmeth to al because by the teachers and baptizers all the shepheards by the instructed and baptized all the people or sheep of the fold are denoted who could not be taught instructed nor baptized if they were not visibly knowne one to the other 2. Finally in the old testament I haue sworne to Dauid Psal 88. v. 4. Matt. 13. v. 30. his seed shall remaine for euer In the new testament The good seed sowed in the field is sayd to grow vntill the haruest But by whome is it sowed how doth it increase By visible pastours preachers of the word amongst whom Amongst the faithfull how long Vntill the haruest vntill the consumation of the world Where In the Field of our Lord. And
their Ministers shold dote so much as to acknowledge the true Church to be subiect vnto errour And yet M. Iohn Reynoldes once their chiefest Oxonian professour and M. VVhitaker their Prime as they account Reynoldes in his six conclusioÌ„s annexed to his confer conclu 2. him Cantabrigian light both attended with huge troupes of followers teach and diuulge that heathnisse and most barbarous fiction For Reynoldes fronteth his second conclusion thus The Militant Church may erre both in manners and doctrine then explicating this inscription I vndertake sayth he to shew it may erre in doctrine against the Papists who for a defense and shield of their errours hold forth this bugge to fright vs out of our wits The Church cannot erre After he openeth him selfe further and auoucheth that not only the flocke and people but the guiders and Pastours also c. yea the Bishops and Prelats representing the whole in a generall Councell may erre At length bringing either false or weake instances he soundeth for an vpshot this retreate VVherefore to make an end sith it is apparent by most cleere proofes that both the chosen and the called both the flockes and the Pastours both in seuerall Fulk in his answere to a counterfet Catholike p. 89. by themselues and assembled togeather in generall Councells may erre I am to conclude with the good liking I hope of such as loue the ttuth that the militant Church may erre in manners and doctrine Fulke The whole Church militant consisting of men who are lyers may erre altogeather as euery part therof Whitaker in like maÌ„ner affirmeth that the whole Church representatiue all Pastours D. VVhit contro 2. q. 4. c. 3. f. 282. 283. 284. Ibid. fol. 274. 271. generall Councells also may erre And some leaues before That whole coÌ„pany which is the Chucrh may erre in so much as if al that are in the world were asseÌ„bled togeather in one place yet the reason would hold I haue faythfully alleadged their words which if any go about to construe in a fauourable sense that their meaning is the whole Church may erre in rites obseruations or other matters of small moment but not in points of fayth necessary to saluation Reynoldes and Whitaker both plainely infring that fayned construction Reynoldes in auouching it may erre in manner and doctrine Whitaker Ecclesia adtempus etiam in fundamétis quibusdam errare potest expresly saying The Church for a tyme may also erre in certaine foundations or fundamentall points Againe Euery visible and particuler Church may erre and be ouer whelmed with errours and faile but those errours which destroy decâ—aue and ruine the Church be damnable and cannot stand with saluation therefore into such errors in his opinion the Church may fall Moreouer the very VVhitak contro 2. q. 5. c. 17. fol. 490. arguments they all bring inferre the same For VVhitaker argueth thus All Churches haue imbraced Ariamsme therefore all haue erred Likewise The vniuersall Church is compounded of particulers and that which appertayneth to euery member must needs VVhitak contr 2. q. 4. c. 3. fol. 282. also appertaine to the whole Therefore whereas all particuler Churches may it followeth of inuincible necessity that the vniuersal Church may erre Fulke insinuateth one but Reynoldes vseth both these arguments and instanceth in the Churches of Galatia of Corinth of Pergamus of Thyatira of Sardis and of Reynoldes in his secoÌ„d conclusion annexed to his confer fol. 628. 629. Ephesus that they all haue erred The Church of Ephesus sayth he was shaken first and crazed afterward quite ouerthrowne But these Churches did all particuler seuerally taken may erre in points fundamentall necessary to saluation Therfore if that which befalleth the particulers may befall to the whole the whole according to their reasoning may â—rre in points fundamentall necessary to saluation Such was Arianisme of which VVhitaker notwithstanding atâ—acheth all Churches The falshood of this assertion the vanity of their former sophisme I shall discouer in the end of this Controuersy Now I proue that the true militant Church vpon earth cannot generally imbrace or publiquely define any errour whatsoeuer neither great not little neither repugnant nor compatible with the rule of saluation 1. The first Argument I produce in proofe heerof is The first argument for the Churches infallibility gethered from the assistance of Christ direction of the holy ghost who so sweetely moue guide and inspire the hartes of the faythfull as they cannot be entangled or seduced with errour Our Sauiour promised his assistance saying Behold I am with you all dayes euen to the consumation of the world With you baptizing teaching Nations to obserue Matt. 28. v. 20. Ibidem Ioan. 14. v. 16. 17. Ioan. 16. v. 13. all thinges whatsoeuer I haue commaunded He promised the concurrence direction of the holy ghost I will aske the Father he wilt giue you another paraclet that he may abide with you for euer the spirit of truth And when he the spirit of truth cometh he shall teach you all truth If all truth that for euer then no errour at any tyne in any article of neuer so small account Secondly S. Paul witnesseth God gaue some Apostles some prophets other some Euangelistes other some pastours Ephes 4. v. 11. 12. 13. 14. Doctours c. Behold heere fower thinges 1. Whome he appointed Apostles Prophets Euangelistes Pastours Doctours 2. To what function did he enioyne them To the consumation of Saintes to the worke of the ministery to the edifying of the body of Christ 3. how long was it to continue Vntill we meet all into the vnity of fayth and knowledge of the sonne of Other proofes that the true Church cannot erre God c. To what end was this That now we be not children wauering carried about with euery wind of doctrine in the wickednes of men in crastines to the circumuention of errour If this be the end and drift of God that we henceforth according to your owne translation be not childreÌ„ wauering carryed about with euery wind of doctrin how is God frustrated of his intent purpose our pastors spoyled of their grant priuiledg we of our assurance constancy in fayth If they may circumueÌ„t or inueagle as with enour Hence we receaue that warrant from Christ he that heareth you heareth me hâ— Luc. 10. v. 16. that despiseth you despiseth me but it were not all one to heare christ heare his priests to despise their doctrin despise his vnles they were infallibly inspired by God to deliuer in al thinges the same vndoubted truth which he did Some reply that this saying and one or two of the former was Cypr. l. 4. Epist Basil constit monast c. 23. spoken only to the Apostles But S. Cyprian S. Basil apply it to their successours With whome Fulke the Protestantes chiefe captaine agreeth
the euill are constrayned to deliuer true things for they aâ—â— Fox actes monuments pag. 999. 464. 1401. 1436. 1286. The Puritans in their discouery in a sermon preached 1588. by Bancroft pag. 34. The Protestants Apology tract 3. sect 7. n. 68. not their owne things which they deliuer but Gods who hath placâ—â— the doctrine of verity in the chayer of vnity We want not heerin the suffrages of Protestants of Foxe himselfe and sundry of his Martyrs of M. Bancroft late Bishop of Canterbury the Puritans not forbearing to carpe and reprehend him for it and of others mentioned in the Protestantâ— Apology for the Roman Church which in euery Chapter so victoriously triumpheth ouer our Reformers innouation by the irrefragable testimonyes of Reformers themselues as M. Morton astonished with the euidence brought against him was suddainly beaten backe from his rash attempt which he neuer since had the hart to prosecute or any other presumeth to take pen in hand to answere that excellent and euer vnanswerable worke 7. The reasons which perswade the infallibility of the Church are sundry and they most forcible For what could moue any Infidell or Atheist to forsake his errours and come vnto the Church if that might also beguile him with errour what meanes had we to condemne an Heretike or disproue his errours if the Church might erre Diuers reasons which coÌ„uince the infallibility of the Church in disprouing of them How should we know where to rest whome to consult in doubts of fayth if the highest Iudges might iudge amisse What assurance haue we of our beliefe religion scripture sacraments of Christ himselfe and all other articles of fayth if the Church which teacheth them might erre in teaching The same inconueniences the same confusion would ensue supposing it If the Church could erre fayth it selfe all things els were vncertayne were limited not to erre only in fundamentall points necessary to saluation For then the vnconstant and wauering Christian might still cast as many doubtes whether the thinges defined where fundamentall or not Whether necessary or not necessary to saluation Then the people might call their Pastours doctrine and definition in question they might examine whether the arâ—â—cles deliuered be substantiall and such wherein their â—â—eachers be freed from errour or no Then new schisms â—â—d contentions would dayly breake forth all things â—ill remaine vncertaine 8. To prosecute a little further one of these reasons For â—t were too much to enlarge them all The tradition or â—estimony of our Church in deliuering the whole canon of scripturs vpon whose authority also most Protestants receaue it of what account do you make it If fallible the An argument vnanswerable fayth you gather from thence the Religion you ground thereon must likewise be fallible vncertayne and no way autenticall For the truth gleaned from the scripturs cannot be more sure then the Scriptures themselues from which it is gathered If infallible You grant what we require For the promises of God the assistance of the holy Ghost which warranteth the testimony of our Church to be of inuiolable authority in this point being generall and without restriction must warrant it also in The same promises of God which assure the Churches infallibility in one thing assure it in all all other traditions interpretations doctrines whatsoeuer and so you that forsake her sentence renounce her definitions renounce the Oracles of truth and decrees vndeceiuable or els shew what exception what limitation the holy Ghost hath made where he restrayned her priuiledge of infalibility to that particuler more then to other articles of our beliefe This is a Gordian knot which breake you may vnty you cannot For suppose you should reply as a Protestant once answered me that it appertayned vnto the prouidence of God to keep safe his holy writ and challenge it from corruption I would further inquire of you whether God hath greater care of the letter or sense of the inward kernell or outward rine of the bone or marrow of his word Of the marrow no doubt Then he preserued that more safe in the harts of his faythfull then the other in the rolles of paper and so as you take the barke and outward letter from the tradition of our Church much more ought you to borrow from her the true sense and sap and heauenly iuyce Finally to what end do Protestants striue so much ProtestaÌ„ts according to their owne groundes haue neither any fayth or religion for the Churches erring but only to depriue themselues therby of Church faith religion For wheras neither religion nor Church can staÌ„d without supernatural faith nor supernaturall faith be atteyned without infallible certeinty of the thinges beleeued if their preachers their Ministers their Church be not vndoubtedly fenced from all daunger of errour the articles they beleeue haue not that inerrable warrant which is necessary to faith Faith saith S. Bernard hath nothing ambiguous or doubtfull if it hath any thing ambiguous it cannot be faith Whereupon it is defined Heb. 11. v. 1. Aug. l. 13. de Trinit c. 10. tract 79. in loan Chrysost in bunc locuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in explicat psal 115. Chrysost in hunc locuÌ„ Dyonil c. 7. de diuin nom by the Apostle to be the substance c. the argument of thinges not appearing that is a demonstration or conuiction by which our vnderstanding is acerteyned conuineed of the truth or as the greek importeth it is the basis grounde or foundation firme sure stedfast imoueable either of the hoped reuealed verities as S. Basil with S. Iohn Chrysostome indgeth or of them that hope beleeue fastning them in the truth the truth in them according to S. Denis S. Augustine from whence the comon schoole of diuines gather this principle that faith cannot be subiect to falsity no nor to any feare or suspition therof This infallible ground of assurance Protestants haue not beleeuing only vpon the credit of their Church which may beguile them Therefore howsoeuer they bragge of their all-sauing faith not any faith haue they or Church or religion at all August tract 7â— in loan Fidei non potest subesse falsum 9. Heer my aduersaryes cauill with vs that they haue as much fayth as we who rely vpon the definitions of our Popes and Prelates for they are men and euery man is a lyer as the scripture reporteth I answere our supreme Bishops are by nature men by infirmity subiect to lyes deceits yet as they are by faith Christians by inward vnction heyres of heauen so they are by Pastorall authority gouernors of the church officers of God organs of the holy ghost by whose perpetual assistaÌ„ce they caÌ„not erre they cannot in their publique decrees or generall assemblyes deliuer vnto the faithfull what is subiect to vncerteinty because that which they speake Christ speaketh in them that which they deliuer the spirit
of their owne heads their accusations forgeryes their separation horrible schisme and open rebellion against the kingdome of Christ It followeth also that the Roman Church vniuersally spread ouer the face of the earth which once was must needs continue the true Catholike Church free from Apostacy free from heresy free from superstition or any other false doctrine of which she is accused CHAP. VI. Wherein is demonstrated that the Church is the supreme Iudge of Contrâ—uersyes against D. Whitaker D. Fulke and all Protestants THAT the holy Scriptures can neither by themselues nor by any rules our Sectaryes assigne determine the strifes which fall out in matters of Religion In the first part and first Controuersy hath in the first part of this treatise bin proued at large now that the Church is the only infallible and suprem Iudge which decideth those debates our Sauiour himself fully testifyeth when he referreth all matters controuerted to her sole and high tribunall saying Dic Ecclesiae Tell the Matth. 18. v. 17. Church if he will not heare the Church Where he teacheth after that priuate correction and publique admonition wil not serue the guilty party is to be summoned before the Prelates * So Saint Chrysostom heer taketh the Church for her Prelates or chiefe Pastours of the Church without further examination despute or appeale to stand to their sentence or els to be cast off as an Heathen or Publican VVhitaker seeketh to auoyd this place two wâ—â—es first by VVhitak cont 2. q. 4. c. ap 2. 3. â—xpounding it of Ecclesiasticall censures not of doctrine Secondly that the Church is to be heard but in those thinges only in which she heareth and obeyeth Christ Very friuolous and idle for in such thinges euen the Iewish Synagogue the Turkish Alcaron and the Diuell himselfe is to be heard as hath beene vrged before this were not to end Controuersyes without further appeale but to enter a new court of strifes to commence new examinations to call the Church in question whether she heareth and obeyeth Christ in the thinges she commandeth or no. 2. Besides if we ought to obey the Church in her Ecclesiasticall censures of excommunication suspension or the like much more in her condemnation of heresies If the Church caÌ„not erre in censuring much lesse in defining or publique definitions what we ought to beleeue If in sentences of fact much more in explications of fayth determinations of doctrine if God hath appointed her our supreme iudge in chastising and correcting vs with her spirituall punishments much more without doubt in curing our soules and preseruing them from all spots of errours And therefore our Sauiour restreyned not this precept of obeying his Church to any particuler matter but enlarged it to all and straight way giueth her that vniuersall commission Amen I say vnto you whatsoeuer you shall Matt. 18. v. 18. Ibid. v. 19. bind vpon earth shall be bound also in heauen and whatsoeuer you shal loose vpon earth shall be loosed also in heauen And Concerning euerything whatsoeuer they shall aske it shall be done to them Away then with M. Whitakers restrictions away with mens abridgementes where the Sonne of God imparteth so ample illimited and vniuersall a priuiledge In like maÌ„ner he did not vse any limitation but absolutely sayd Luc. 10. v. 16. Matth. 23. v. 3. VVhitak contro 2. q. 4. c. 2. fol. 267. 268. He that heareth you heareth me and all thinges whatsoeuer they shal say to you obserue ye and do ye Which two places Whitaker againe after his ridiculous fashion with this caution vnderstandeth He that heareth you teaching true prescribing iust thinges and whatsoeuer they shall teach according to the law dee yee As though the Sonne of God dallyed with vs sayd the same thing which was nothing but heare the truth wheresoeuer the truth is spoken yet S. Augustine by these later words attributeth a great prerogatiue to the chayer of Moyses In which verily sayth he he figured his owne for he Aug. con litt Petil. l. 2. c. 61. warneth the people to do that which they say and not to do that which they do and that the holynes of the chayer be in no wise forsaken noâ— the vnity of the flocke diuided for the naughty persons Howbeit if our Sectaryes cautioÌ„ may take place he figured the chayer of pestilence as much as his owne we might follow their doings which Christ forbiddeth as well as their sayings to wit whatsoeuer they doe conformable to the Law Moreouer S. Paul after a long dispute and many alleadged reasons referreth the last resolution of the matter debated 1. Cor. 11. v. 16. to the practise of the Church If any man seeme to be contentious we haue no such custome nor the Church of God 3. In the old testament God also appointed that in case inferiour Officers dissented in their opinions we should haue recourse to the consistory of Priests as to the chiefe and infallible Tribunall If you see that the wordes of Deut. 17. v. 8. â— the Iudges within thy gates do vary arise and go vp to the place which our Lord thy God shall choose and thou shalt come to the Priests of the Leuiticall flocke c. and thou shalt do whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to the Law Which later words do not inuolue At one tyme ther was but one chief President called the high priest diuers successiâ—ely as Protestants wrangle any condition if they shall teach but an absolute warrant that they shall teach according to his Law els then their iudgment and determination were fruitles and the matter remayned as doubtfull as before for exceptions might be taken that sentence is not giuen according to the law of which some other must be coÌ„stituted Iudge whose decision is infallible or els the same doubt ariseth of him and so without end Then our aduersaryes answere againe that this place is vnderstood of ciuill and politique affayres not of doubtes of religion But if Gods wisedome so carefully prouided for the composing of ciuill matters much more for ecclesiastical where the doubtes are more intricate and contentions more dangerous Therefore God sayd of his Priests by Ezech. 44. v. 24. Ezechiel VVhen there shall be a controuersy they shall stand in my iudgments and shall iudge my lawes and my Preceâ—tes By Malachy Mala. 2. v. 7. The Protestants false translation of such places as make against theÌ„ The lippes of the Priest shall keep knowledge and the law they shall require of his mouth because he is the Angell of the Lord of hostes A Text so forcible as Protestants not enduring the pregnancy thereof for shall keep knowledge corruptly read should keep contrary to all Originalls In Hebrew it is â—ismeru In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Latin custodient shall keep fortelling not what they
The fourth way she hath from God if that which she sayth she confirme with such euident reasons or perswasible motiues as are prudently iudged to proceed from him For so christ himselfe so Moyses being sent with Commission from God by his own testimony warranted with miracles proued his Exod. 3. 4. Mission and was accordingly receaued as a messenger Captaine or Gouernour imediatly designed appointed by his vnsearchable wisedome In like manner albeit the Church giue assurance of scripture by the scripture certify vs of her owne authority yet her certificate is infallible sufficient to perswad without circular winding in and out as long as it is confirmed by such argumentes of credibility as in all wise mens iudgmeÌ„tes come from God for either his diuine prouidence ouerruleth not humane affaires and then as S. Augustine inferreth It Aug. de vtil credendi c. 16. Nihil est de religione satageÌ„dum ProtestaÌ„ts runne the circle they falsly obiect against vs. Fullk in his confu of Purga p. 434. bootes not a whit of what religion we be of or he doth preside dispose of all earthly thinges so cannot permit vs to be induced by such weighty prudent and incuitable reasons to beleeue that which is subiect to falsity or calumniation Euery one of these wayes our Church is freed from that idle circle wherein all sectaryes notwithstanding wander without end who descry the scriptures by their owne priuate spirit discerne their spirit by the analogy of scripture This is a dotage grosse absurde to proue the vnknowne word by a hidden motion the motion hidden by the word vnknown This is to daunce the round so often reprehended to labour in darcknes without hope of deliuery CHAP. VIII Wherein is discouered that out of the true Church there can be no hope of saluation in any Congregation or Sect whatsoeuer THE Prophesies of the old Testament peculiar titles ascribed to the church both in the old and new engrosse vnto her all the blessings of heauen and only meanes of atteyning felicity In mount Ioel. 2. v. â—2 Sion and in Ierusalem shal be saluation as our Lord hath sayd and in the residue whome our Lord shall call The Nation and the kingdome that shall not serue thee Isa 60. v. 12. shall perish She is the Citty of refuge or sanctuary of God as Cyril calleth her to which whosoeuer flyeth not for succour cannot be saued She is the spirituall seed and Cyril in Isa l. 5. c. 54. of spring of Abraham which only partaketh of the blessings of our Lord. She is the house of God and Tabernacle of our Lord out of which whosoeuer eateth the paschall lambe he is as S. Ierome saith a prophane person an alien or stranger Hier. tom 2 ep 57. ad Damasâ— Idem tom 4. lib. 4. â— commen in cap. 11. Isa from the merites of Christ She is the Arke of Noe because according to the same S. Ierome that which the Arke in the deluge this doth the Church affoard in the world If any one were not in the arke he was drowned in the time of the inundation if any one be not in the Church he perisheth in the day of destruction And Gaudentius a litle more Gaudent tract 2. de lect Euan. ancient then Ierome It is manifest that all men of those times perished excepting only such as deserued to be sound within the Arke bearning a type or figure of the Church For so in like manner they cannot be saued who are separated from the Apostolique faith catholique Church 2. Moreouer the Church is called the Temple of God as appeareth by many places of holy scripture expounded Orig hom 15 in Mat. Aug. l. 2. quest in Euang. Theod. in c. 2. 2. ad Thess Ephes 1. Coloss to that purpose by Origen S. Augustine and Theodoret to signifie vnto vs that whosoeuer is not in this holy Temple is in the Chappell of Satan in the den of diuels he cannot haue his prayers heard or sacrifices acceptable vnto God She is termed the body of Christ to signifye that none can enioy the benefit of life vnles he be a member of this mysticall body I am not the first Authour of his glosse or paraphrase S. Augustine doth analize expound it in the same maÌ„ner The Catholike Church only is the body of Christ whereof he is head out of this body the holy Aug. epist 50. ad Bon. prope fineÌ„ ghost quickneth no man c. Therefore he that will haue the holy ghost let him beware he râ—mayne not out of the Church let him beware he enter not faignedly into it Againe To saluation it self to eternall life no man arriueth but he that hath Christ his head But no Idem de vnit Eccl. c. 16. Ephes 5. Psal 44. Ezech. 16. 2. Cor. 12. Apoc. 19. 21. Aug. de alterca Eccle. Synagog man can haue Christ his head vnles he be in his body which is the Church She is also stiled the wife and spowse of Christ because as S. Augustine teacheth she hath promised vowed to keepe pure entire his faith doctrine as in a corporall mariage the wife plighteth her faith fidelity to her husband 3. By this comparison we learne that as no children can be legitimate which are not borne conceaued by the husbands true lawfull wife that al others are either bastards or chaungelinges so none can be the sonnes of God none partaker of the inheritance of his children vnles he be new borne nurtured by the Church his spouse The harlotry sectes congregations of heretiks may propagate themselues they may vaunt of their viperous issue they may insult for a time and despise the spouse of Christ the hand-manyd as S. Augustine discourseth may do wrong to her Mistresse But when Aâ—raham shall heare the complaintes of Sara when he shall take compassion of her sufferinges and receaue her into rest then thou sayth he speaking to the Arian as I Gen. 21. v. 10. Gal. 4. v. 30. Aug. tom 9. de symb l. 4. c. 10. may now to the Protestants heresy thou shalt be cast forth as the hand mayd with thy bastardly brood because the sonnes of the bâ—â—d woman shall not be inheritours with the children of the free One holy true Queene Catholike shall be acknowledged to whome Christ hath giuen such a kingdome as dilating it through the whole world cleansing it from all spot and wrincle he hath prepared it wholy beautifull against his comming Agreeable to this title it is likewise named the Mother of the liuing because none can receaue life except they be conceaued in her womb and cherished in her lappe from whence that common â—ying of S. Cyprian No man can haue God his Father â—nles he haue the Church his Mother The Church is the (a) Psal 2. Luc. 1. Ioan. 18. Apoc. 5. Aug. l. 20. de ciuit Dei
Hier. q. ad Edibiam kingdome of Christ wherin such as refuse to liue are rebelles and traytours to God It is the house (b) Orig. in Iesu Naue hom 3. Cypr. de simplicitate Praelat Ambr. lib. de Salom. c. 5. of â—ahaâ— from whence whosoeuer departeth is guilty of his own death It is the (c) Ioan. 21. Luc. 5. Ambr ser 11. l. de Salom. c. 4. Concil Later c. 1. Vna est fidelium vniuersalis Ecclesia extra quaÌ„ nullus omnino saluatur Aug. tom 7. concione ad plebem de Emerita post medium Cypr. epist 62. ad â—omponium Iren. l. 3. aduer haeres c. 40. Ship of Peter out of which whosoeuer sayleth suffereth ship wracke Therfore the CouÌ„cell of Lateran hath truly and carefully defined There is one vniuersall Church of the faythfull out of which no man is saued This decree of that most holy and generall Councell the vniforme consent of the Fathers ratify and confirme a few with such as I haue alleadged shall speake for the rest S. Augustine Out of the Catholike Church a man may haue all things excepting saluation he may haue orders he may haue Sacraments he may sing Alleluia he may answere Amen he may haue the Ghospell he may haue and preach the fayth in the name of the Father and of the Sonne and of the Holy Ghost but he can by no meanes obtayne saluation but in the Catholike Church S. Cyprian Neither can they writing of excommunicated persons liue without sith the house of God is one and no man can haue saluation but in the Church Irenaeus In the Church God hath appointed Apostles Prophets Doctours and the whole operation or ministery of the spirit of which they all are depriued who repaire not to the Church VVhere the Church is there is the spirit of God and where the spirit of God is there is the Church and all grace Then he interreth that such as do not partake of that spirit estranged from truth are iustly tumbled into euery errour Lactantius it is only the Catholike Lactant. l. 4 diuin instit cap. vlt. Church that hath the true worship and seruice of God this is the well spring of truth the dwelling place of fayth the temple of God into which whosoeuer entreth not and from which whosoeuer departeth is without all hope of life and eternall saluation Thus Lactantius With whom our chiefest aduersaries likewise accord Field confesseth one holy Catholike Church in which only the light of heauenly Field in his first booke of the Church c. 2. fol. 23. truth is to be sought where only grace mercy remission of sinnes and hope of eternall happynes are found And to maintaine this he citeth the aforesayd sentence of Lactantius 4. Caluin also speaking of the Church our Mother sayth There is no other entry into life vnles she conceaue vs in her Calu. l. 4. instit c. 1. §. 4. wombe vnles she bring vs forth vnles she feed vs with her breastes finally vnles she keep vs vnder her custody and gouernance vntill such tyme as being vnclothed of mortall flesh we shall be like vnto Angells The reason heereof is the secret and vnchangeable will of God who sent his Sonne into the world to erect one Church one fayth one religion one house and chosen company to whom he bequeathed the keyes of paradise That only Church he purchased with his bloud that only he loued for that he deliuered himselfe to sanctify her cleansing Act. 20. v. 28. Ephes 5. v. 25. 26. her with the lauer of water in the word of life In that only Church he hath left as Irenaeus obserued his Pastors and Doctours In that his word and Sacraments in that the embassage of reconciliation benefite of remitting sinnes To that only Church he communicateth his spirit To one only Church doth God commit the keyes of heauen and benefit of reconciliation promiseth his assistance imparteth his grace vertue and spirituall endowements therefore whosoeuer is deuided or separated from that is wholy bereft of Gods celestiall comforts Most of the learned Protestants consent with vs That out of the Church there is no saluation yet this couert they seeke to saue themselues That they are of the Church either of the same with vs as some imagine or of a distinct by themselues as others vphold or at least that euery one is sufficiently in the Church of saluation as long as he beleeueth the Trinity Incarnation Passion and other principle mysteryes of fayth But that they haue no distinct Church planted by Christ watered by his Apostles and perpetually continued vntill their dayes which is necessary for the true Church I shall demonstrate heereafter in the eleuenth twelueth and thirtenth Chapters of this booke Now that they are not any part of the Roman Church nor all one with vs I manifestly conuince 5. Because they abhorre our sacrifice condemne our Fulke in c. 5. Ephes sect 3. In cap. 13. Apoc. sect 2. Fulk in c. 24. Luc. sect 4. 1. Ioan. 2. sect 9. VVhitak contr 2. q. 6. cap. 1. ibidem c. 3. Reynoldes in his fifth conclusion Fulke in c. 13. Apo. sect 2. in c. 5. ad Ephes sect 3. Rogers in his booke 39. articles of Protestancy Sacraments forbeare all participation with vs and we with them in fayth and religion we excommunicate cut them off from the communion of our Church which they also renounce as superstitious blasphemous and antichristian It is certaine sayth Fulke the Church of Rome cannot be the true Church of Christ Againe The whole religion of Popery is nothing but blasphemy against God and Christ and his Church For this cause he calleth it the whore of Babylon the seate of Antichrist the malignant and Antichristian Church of Rome VVhitaker disclaymeth from it with the like reproachfull termes and addeth That the Papists are Idolaters and their Church Idolatricall Besides he reckoneth vp eighteen fundamentall points by which it ouerthrouweth in his conceit the grounds of true religion M. Iohn Reynolds labouring to discouer the like entitleth his fift conclusioÌ„ after this manner The Roman Church not the Catholike Church nor a sound member of the Catholike Church Yea he Fulke Rogers and others recount togeather with those which VVhitaker nameth aboue foure and thirty articles in which the Roman Church hath damnably erred and in euery one shaken the fabrike razed the foundation as they blaspheme of true beliefe Therefore it is impossible any Protestant should thinke his religion the same with ours shall substantiall points impossible he should looke to be saued in the lappe of our Church which his râ—rest men and stoutest patrons so spitefully traduce and purposely detest as the most contagious heretical and idolatrical Church that euer was As impossible it is that euery sectary should hope for the blessinges of heauen in his own sect by imbracing only the principall grounds of religion as the ensuing Chapter shall further declare
carry to the tribunall seate of Christ And then most agreable to the matter now in hand They beleeue in God the Father and in the Sonne and in the holy Ghost in vaine All these thinges sayd I auayle them nothing for asmuch as they deny this article of the reall presence and attach him of falsity who sayd of the Sacrament this is my body So Luther flatly acknowledgeth that the deniall of that one article the disagreement in the interpretation of that one place in such aâ— accept the other heades of religion is sufficient to plung them into the pit of hell Zanchius and many learned Protestants Zanchius in his epistle before his confession pag. 12 13. are of the same mind agreeing therin with the ancient Fathers with S. Athanasius who hath defined in his Creed that whosoeuer doth not hold the Catholike fayth who and inuiolate he shall perish for euer With S. Hierome who witnesseth that for one word or two contrary to the sayth many heresyes haue been cast out of the Church With S. Gregory Nazianzen saying Nothing can be more dangerous then thâ—se heretikes Hier. l. 3. Apolo cont Ruf. Nazian tract de fide who when as they runne through all thinges vprightly yet with one word as with a drop of poyson corrupt and stayne the true and sincere fayth of our Lord and of Apostolicall tradition With Saint Basil who being solicited by the persecutours to relent a little to the tyme stoutly answered as Theodoret reporteth that such as are instructect in the diuine doctrine do not suffer Theod. l. 4. hist c. 17. any syllable of the diuine decrees to be depraued but for the defence of it if need require willingly imbrace any kind of death 9. And not to stay longer in reciting the testimonies of 〈…〉 when the Sonne of God auouched he 〈…〉 Marc. 1â— v. 16. not shal be condâ—mned Of what beliefe did he speake 〈◊〉 of belieuing the whole Ghospell the whole corpes of Christian doctrine whereof he there sayd preach the Ibid. v. 15. â—hospâ—lâ— to all creatures which Ghospell comprehendeth many other articles besides the Trinity Incarnation Passion of Christ Therefore he that belieueth them not all shal be condemned Likewise when Christ auouched He that despiseth you despiseth me he that heareth not the Church c. Luc. 10. v. 16. Matt. 18. v. 17. he doth not add in this or that point but absolutely in whatsoeuer Let him be to thee as the Heathen and Publican And for this cause the custome of the Church hath beene in her publike definitions and generall Councells to strike with the thunderbolt of Gods heauy curse to threaten with anathema all such as refuse to belieue any one decree or definition of hers concerning any point of fayth whatsoeuer it be which the Church could not do without erroneous faultines in her selfe and wrong to her children if euery Canon she maketh and fenceth with that Anathema were not necessary to be belieued vnder paine of damnation Besides not only the Church but sundry zealous and forward sectaryes of all sorts are ready to yield their liues in behalf of any one article of their beliefe wherein although they erre concerning the particuler obiect yet this generall agreement in such seuerall sectes is an apparant token that Nature it selfe teacheth euery speciall point of true religion and not the principall only to be necessary to saluation wherein the Athenians were so precise as they punished without remission Teste Iosepho cont Appion any little word lesse warily vttered against the receaued opinion of their Gods The Iewes also were seuerely chastised for the transgression of any one of the ceremoniall lawes giuen vnto them by the disposition of Angels And God himselfe threatneth that he shall take Apo. 22. v. 19. â—â—ay his part out of the booke of life who shall diminish any word of S. Iohns reuelation What wonder then though â—e be blotted out of the register of heauen though he be eternally punished who eitheâ— gainesayth altereth or not beleeueth expresly or infoldedly euery point of doctrine the Sonne of God himselfe or the holy Ghost whome he after sent publiquely teacheth or inspireth to his Church 10. The chiefest reason why fayth must be whole entire is the infallible authority or veracity of God vpon One principall reason why fayth must be entire in al points whose testimony we belieue which being once suspected or doubted of in any one point of neuer so small importance the like doubt or suspition may creep into others and shake the whole foundation of Christian Religion Therfore S. Thomas and many other learned Deuines profoundly teach That he hath no supernaturall fayth he beleeueth not any thing moued by diuine authority S. Thomas 2. 2. q. 5. art 3. He that belieueth not euery article of fayth belieueth none at all Tertul. l. de praescri who beleeueth not euery thing little or great fundamentall or not fundamentall proposed vnto him to be credited by the same authority Whereupon they inferre That no sectary who maketh choyce vpon his owne liking or vpon the iudgment of his Ministers to belieue some articles and not the rest doth truly beleeue any one article at all After which manner Tertullian long since disputed against Valentine the heretike saying Some thinges of the law and Prophets he approueth some things he disalloweth that is he disalloweth all whilest he disproueth some In like sort I may argue of our Protestants and other Sectaryes that they make choyce to beleeue some things not to belieue other and so whilest they belieue not all thinges they belieue nothing nothing vpon the authority of God but vpon their owne election as humane motiues incline and perswade them which is humane only not diuine or supernaturall beliefe For fayth being an assent of our vnderstanding to thinges not euidently seene or conuinced by reason but only credited for the testimony of another it cannot be more certaine then he that testifyeth and deliuereth them vnto vs who if he be subiect to errour as all men are in Protestants conceipt they that belieue the reuealed mysteries or interpretation of Scripture either vpon their owne or such mens credit cannot attaine to the certainty of fayth no more then the Turke who although he belieue in God Creatour of heauen and earth yet he belieueth not in him with diuine fayth because he relyeth vpon the authority of his Alcaron or Turkish Muphtyes who as in other things do so might deceaue in Muphty is the name of the chiefe Interpreter of the Tuâ—kish law Cuspin in descript Magistrat Turcici that And whereas without true and diuine fayth it is impossible to please God they cannot hope for his fauour who do not belieue euery article as the inerrable testimony of his true Church proposeth them to be belieued 11. Hence it is that euen as we are bound to obserue and fullfill the whole law of iustice euery
with the Apostle That neither fornicatours nor seruers of idolls nor aduowtrers c. shall possesse the kingdome of God So it is no presumption or defect in vs but zeale of Gods honour loue of soules so dearely purchased with the bloud of Christ to giue the same warning iudgment of those who run into schisme heresy or any sect whatsoeuer seeing they are reckoned by the mouth of the same Apostle in the number of such as are excluded heauen The workes of the flesh saith he are manifest fornication vncleanes c. seruing of idolls c. dissentions sectes c. which I foretell you as I haue fortold you that they which doe such thinges shall not obtayne the kingdome of God Marke them thâ—â— make dissensions and scandalls contrary to the doctrine which you haue learned and auoyd them for such doe not serue Christ our Lord. A man that is an heretike after the first and second admonition auoyd knowing that he that is such an one is subuerted and sinneth being condemned by his owne iudgment In which case it skilleth not with what heresy he be infected as S. Cyprian intimated to Antonianus curiously demanding to know the heresyes Cypr epist 502. which Nouatianus taught No matter quoth he what heresyes he hath or teacheth when he teacheth without that is out of the schoole of Gods holy Church In the same case his morall life modest carriage chastity prayer or almes deeds auayleth him nothing to the gayning of heauen as you may read in these wordes of Saint Augustine Let vs sayth he suppose a man to be chast continent not couetous not seruing Aug. l. 4. con Dona. c. 8. Constituaâ—us aliqueÌ„ c. idols ministring hospitality to the needy enemy to none not contentious patient quiet emulating none enuying none sober frugall but yet an heretike truly no man maketh doubt but for this alone that he is an heretike he shall not possesse the kingdome of God 16. My aduersaryes perehance will reply That they are not to be accounted Heretikes because they do not with contumacy defend any falshood nor stubbornely deny any knowne truth But I answere that they are not only heretiks who with pertinacy maintayne their peruerse and â—rased opinions but such as doubt wauer or call in question any matters of fayth such as willfully follow the heresy of others such as slouthfully deferre or fearefully put of the imbracing of truth when it is sufficiently opened and proposed vnto them Al these if not in the strict acception or outward bench of the Church yet in the inward Court and chancery of conscience are attainted for the crime of heresy and for such arraigned before the face of God Neuertheles let it be although it be very hard that some few may quit themselues from the imputation of that horrible cryme yet if they once commit any other mortall sinne into which they fall so often as Fulke auerreth That there is no man which liueth Fulke in c. 3. Apo. sect 2. after Baptisme but he committeth sinne worthy of death euery day they cannot receaue forgiuenes out of the bosome of the Church There only are left the Sacraments of reconciliation the conduits of grace the salues for sinnes medecines for our soules which whosoeuer refuseth to participate is iustly depriued of all celestiall fauours not for his heresy but for other offences he hath incurred 17. Let no man therefore of what sect soeuer feed himselfe with the hopefull solace or expectation of blisse who hauing heard of the true Catholike fayth is negligent in searching finding it out or hauing found it out doth not sincerely imbrace and intirely belieue euery braunch and point thereof or belieuing euery point doth not also communicate in outward profession and participation of Sacraments with the members of that Church or communicating with them flying the society of all others doth not renew his life in sanctification and holynes in the pursuite of vertue and hatred of vice as the diuine precepts of God and lawes of his Church direct and teach him These be the steps of Iacobs ladder by which only we ascend to the mount of heauen and whosoeuer slippeth from any one of them slideth downe to the bottome of hell CHAP. X. Wherein is disproued the false Markes which Protestants alleadge to find out the Church Against D. Whitaker and M. White Bâ—CAVSE the true Church is the holy sanctuary of God and only port of saluation out of which none can escape the gulfes of sinne billowes of dissention and miserable shipwracke of eternall perdition therore all Sectaryes make to this harbour of rest all challenge to themselues as Lactantius noteth to be the true flocke of Christ The waspes sayth Tertullian make hony combes and the Marcionists Churches To Lact. l. 4. c. 10. which purpose they commonly describe that heauenly campe by such generall or hidden signes as euery one may pretend a like clay me vnto it Such is M. Whitakers Tertu l. 4. con Marc. and our Protestants fraud who delineate set it forth by these two markes By the sincere preaching of the word and lawfull administration of Sacraments And what Heretike is Cont. 2. q. 5. cap. 17. fol 489. there or euer hath beene who doth not vaunt of these The Anabaptists now a dayes the Brownists The Arians Nestorians giue out that they alone haue the true preaching of the word administration of Sacraments which they all proue by testimonyes of Scripture by conference of places and by the in ward motion as they are perswaded of the holy Ghost as good Recordes as any Protestant Minister can bring for the truth which VVhitak contr 2. q. 5. cap. 18. he preacheth yet if they be deceaued by false perswasion if they abuse the Scriptures as VVhitaker often answereth may not we iustly suspect the like abuse in him 2. Secondly the signe ought to be more knowne The signe ought to be more knowne to vs theÌ„ the thing it signeth and not only Natura notius then the thing signed because by discerning that I must come to the knowledge of this but the true preaching of the word is more secret and vnknowne then the Church it selfe Therefore it cannot be a marke to descry the Church vnto vs. And when VVhitaker replyeth That the purity of doctrine is more hidden to vs yet more knowne in it selfe or more knowne in the nature of the thing he rather fortifyeth then weakneth the force of my argument For that which must be a signe to vs to discouer the vnknowne Church must be more sensibly knowne and apparant to D. VVhit contro 2. q. 5. c. 18. f. 500. vs or els we may seeke long inough before it lead vs to the knowledg therof VVhitaker denyeth my consequence because to espy the Church Is not sayth he the knowledge of sense but of fayth it appertayneth not to the eye of the body but to the eye of the
mind that is to fayth What shall I call this treacherous VVhitak ibidem fol. 501. or foolish dealing to answere one thing wheÌ„ another is demanded we now dispute of the sensible markes to discouer the visible Church of such markes as may be seene and perceaued by sense and not of the act of fayth or thing belieued wholy in that respect inuisible and obscure because fayth according to the Apostles definition Is the argument of thinges not appearing Which Hebr. 11. v. 1. to confound with the precedent motiues inducing vs to accept these thinges as the misteryes of beliefe is knauish treachery or notorious folly For as the naturall reasons which the Philosopher alleadgeth to perswade the Atheist there is a God are not the thing he belieueth or obiect of his fayth but as it were the outward Ambassâ—dours he vseth to winne him to accept that first ground of beliefe so the visible signes which leade vs to the knowledge of the Church are not reuealed articles imbraced by fayth but the forerunning messengers which The outward markes which leade vs to the Church must be apparaot to sense propose vnto vs that article of belieue They appertaine to the eye of the body to the manifest feeling and touch of sense or els they could be no signes at all to giue notice vnto vs of a true visible and sensible Church 3. M. VVhite harpeth vpon another string but with as false a stroake as VVhitaker For he teacheth Faith is the cause of the Church and therefore more knowne then the Church it selfe c. as euery cause is more apparant to our vnderst anding and better knowne to our iudgment then the effect I graunt that faith is the cause of the Church but that causes are more apparant VVhite in his way to the church §. 26. fol. 112 113. VVhitak loc citat to vs imprisoned in a Cottage of earth wintered amongst the cloudes of sense then their effects is euidently false contradicted by VVhitaker disproued also by many experiences of the eclipse of the Moone of the ebbing and flowing of the sea of the Remora his hindering the course of a ship and of a thousand such naturall effectes whose causes are vnknowne from whence the knowledge of Philosophy had her first being For many learned men woundring at these and the like effects began to search out the hidden causes and reasons of theÌ„ And what Is Aristotle of another mind whome M. VVhite VVhite in the same place so boldly quoteth as countenancing his absurdity I am fully assured he hath not so much as any sillable sounding that way For he distinguisheth two kind of knowledges one in respect of vs the other in the nature of the Aristotle no where teacheth causes to be more knowne to vs then their effects as White falsifyeth him thing in it selfe that is the thing in the perfection of his owne nature is more intelligible although by reason of our imbecility we cannot reach vnto it Thus Aristotle in the very places obiected by VVhite only teacheth that causes are both before their effects and better knowne to wit in nature but not to vs not to our vnderstanding not to our iudgment as he wretchedly applyeth and abuseth his wordes whether of malice or of ignorance I will not iudge but although he had beene wholy vnacquainted and ignorant in Aristotle yet VVhitaker his maister who affirmeth the same and with the same distinction as Aristotle doth might haue taught him the truth if some euill humour had not possessed his hart 4. Thirdly the true preaching of the word and doctrine of saluation is the very being it selfe or essence of the Church it is the only thing we require in searching it out Wherefore to assigne that for a marke is to delude the seeker and to giue the substance as a figne of ProtestaÌ„tâ— markes meer collusions the thing required For example if a stranger should demand where the Mayor of the Citty or chiefest Magistrate lodgeth Were it not a mockery to say Where he dwelleth who hath the whole command of the towne or were the stranger any whit the neerer by this reply No more is any Protestant the neer of finding the Church by these her essentiall Markes which doe not openly appeare or shine in her forehead but are closely hidden in her secret bowells For so S. Augustine sayth That truth remayneth Aug. in psal 57. in the wombe or bosome of the Church as all essences are couched vnder the veyles of accidents by vs who borrow our knowledge from outward senses must needs be vnderstood before we vnderstand the natures themselues Therfore we must first repaire to the Church before we can find the truth inclosed therein 5. M. VVhite admitteth with S. Augustine that true faith is in closed in the bosome of the Church but as a VVhite in his way to the true Church §. 28. fol. 118. 119. light saith he in a watch tower as a candle standing in a lanterne which by it owne light can guid vs infallibly to the Church c. as the firmament is seene by the light of the sun though it self hold out the sun vnto vs These be his examples as farre wide from his purpose as he from sincerity in alleaging of them For the light manifesteth it self without the help of the tower the sun vseth not the working of the firmament to cast forth his beames They both doe naturally shine and giue light vnto vs the truth not so that cannot be seene vnles it be manifested opened by the Church Faith is Rom. 10. v. 17. Psal 118. v. 130. by hearing heard it cannot be without it be vttered vttered it must be by the Preachers of the Church the Preachers then are they that giue notice of the Truth Therefore the Royall Prophet doth not say that Gods truth of it self but that the declaration opening of his words illuminateth and giueth vnderstanding Againe By the light we discouer the parts of the tower by the sun the firmament quite coÌ„trary in our case for we arriue not first by beames of faith to take notice of our preachers but by our preachers we are instructed in all pointes of faith which order of proceeding is manifestly expressed by the Prophet Isay speaking Isa 2. v. 3. in the person of such as trauaile to learne the truth Come let vs go vp to the mount of our Lord to the house of the God of Iacob he will teach vs his wayes c. Loe they first knew the mount of the Church to which they ascended and knew it to be the mount of our Lord the house of the God of Iacob and then were taught and instructed in his lawes The spleÌ„dour of the Church guided them to the light of truth not her reuealed light to know the Church For this cause our Sauiour termed his Apostles their successors not the towers or houses only which hold bâ—
Sparke do you complayne of wrong Forsooth quoth he because there is no reason in requiring that in the decayes and ruines of the Church which accompanyeth alwayes the Church in her prosperous and standing estate And then VVhen in the iust iudgment of God the Churches shall be oppressed as now a long tyme they haue beene vnder the tyranny of Antichrist then and after such a tyme such a thing graves to many not only hard but also impossible Lastly through continuance of tyme force Pag. 53. of your Antichristian persecution distance of place lacke of writers c. especially you being alwayes watchfull to blot out their memoryes quite to deface their names maketh it very hard yea if impossible no Pag. 54. meruaile c. for vs to name from tyme to tyme the places and persons that haue alwayes succeeded one another for the continuance of our fayth and Church Thus he 4. To repeate his wordes is to reproue his folly For if we haue razed the names and quite blotted out the memories of their preachers if their Churches haue been ruined decayed and so long oppressed by vs they cannot be the true Church of Christ which the gates of helloan neuer Matt. 16. v. 18. Psal 128. v. 1. ouercom not that of which the royal Prophet said They haue often assayled me from my youth but could neuer preuayle against me Concerning which matter read S. Augustine vpon that psalme S. Chrysostome Clemens Alexandrinus Tertullian Chrysost in demonst quod Christus fit Deus Clem. Alexand 6. Strom. Tertu l. ad Scapulaâ— in Apologet â—ustin in dialo cum Tripho S. Leo. ser denat Aposto Amb. l. â— cap. 20. in Lucam Iustine S. Leo S. Ambrose who proue the flocke of Christ to be exercised not oppressed not diminished but increased by affliction The more sayth Tertullian we are cut and moued the more we are multiplyed because the bloud of Martyrs is the seed of Christians As the Vine sayth S. Amrbose whiles it is tyed is extended and lopped is not decreased but augmented so the holy flocke whiles it is bound is spread abroad whiles it is humbled is aduaunced whiles it is cut is crowned But your sheep and sheepheards haue not only beene diminished but abolished and oppressed as you say a long tyme by the rage of persecution therefore you are not that fruitfull vine or heauenly plant which flourisheth by the waters of affliction 5. Will M. Sparkes companions afford him any help in satisfying this demaund Will Fulke tell vs where their doctrine was preached or sacraments ministred will he name the places describe the persons who professed their faith in former ages They were saith he most cruelly persecuted in those who were called albigenses VValdenses Paupeâ—â—s de Lugdune Picards c. And a little after they were often Fulke in c. 20. Apo. sect 6. driuen into the mountaynes and desert places of the Alpes Apennine Hyrcinia sylua and other corners of the world or els dispersed and kept close in all regions of Europe O pitifull Church O miserable flock which from Boniface the third vntill Luthers dayes had no other professours them vanquished and condemned heretiques no other places of aboad then woodes hilles rockes and mountaines and they not far distant one from the other For Hyrcinia silua is a wood in Germany The Apennine deuide Italy and the Alpes inuirone it on the one side to vse Tullyes wordes as it were with walles A small compasse to conteine the whole Church of the world which the Prophets for told should Dan 2. v. 44. Psal 71. v. 8. 9. 10. 11. Dan. 7. v. 14. Zacha. 13. v. â— Psal 9. v. 7. Gen. 2â— v. 17. 18. Isa 60. 61. 62. Psal 44. v. 17. subdue all kingdomes ouerrule all nations be adored by Kinges and serued by all sortes of people which should destroy the Idolls Cittyes of Sathan possesse the gates rule with great glory in the territoryes of her enemies whose children should be multiplyed like the sandes of the sea and pastours raigne like princes ouer the whole face of the earth Haue all these prophesyes beene written in vayne Or haue they beene all falsified at least for these thousand yeares space haue all the famous men learned writers noble Princes potentates all Countrys kingdomes townes and Citties beene made tributary to the diuell Christ dispossessed of all his patrimony Hath he had no other place so long a time to be honoured in then sauage woods and rocky hills No other followers them base ignorant and desperate vagabondes 6. Ieremy calleth the Church the seat or throne of Christs glory exalted Malachy prophesied of it in the person Ieremy 17. Mala. 1. v. 11. Hier. in dial aduer Lucifer Psal 9. v. 7. A notable sentence of S. Hierome of God From the rising of the sunne to the setting my name is great amongst nations in euery place c. And bath the greatnes of his name the magnificence of his glory in the vniuersality of all places beene all this while restrayned to a few vncouth and forlorne deserts S. Ierome maketh a most vehement inuectiue against the like peruersity of ancient heretiks The speach saith he of the Father is fulfilled I will giue thee gentills to thy inheritance and the borders of the earth to thy possession c. The Psalmist full of God singeth The forces of enemies haue fayled in the end and their Cittyes thou hast destroyed And VVher be these men too too religious yea 〈…〉 prophanâ— who affirme more synagogues then Churches How are the Cittyes of the deuill destroyed in the end that is in the consumation of the world how haue their idolls perished If Christ hath not his Church Or if he hath it only in Sardinia he is become to-too poore Behold if Sathan possesse the Ilandes of Britaine the Countries of France the East the Indian people and all the world how are the trophyes of the Crosse translated to a corner of the earth Marry the potent aduersary hath yealded vp vnto Christ the Countrey of Iberia and pale faced men of Biscay and the prouince of the Aethiopians he disdayneth to inherite Thus S. Ierome with whome I may with farre greater reason mourne and bewayle It is incredible that the Diuel should driue Christ his church to such narrow corners as ProtestaÌ„ts imagine the losses of my Sauiour if Satan hath domineered in East West in all partes of the world and driuen him to the miserable exigentes of such narrow straites as our aduersaryes feigne Alas how poore a king is he become how meane a conquerour after so many trihumphes When the potent and puissant enemy scorning the vntrodden Alpes Apennine hils disdayning to lodge in Hyrcinia woods leaueth him these forlorne desertes to harbour his flock 7. What for the honour of your Sauiour for the glory of his Church for the credit of your cause and comforte of your friends could you not
the building of their discorded Babell because the most of them liued at diuers tymes in diuers Countryes without any mutuall Society or lineall descent and with the interruption of many yeares one from the other For VVickliffe was furnished with no authority instruction or consecration to preach or administer Sacraments from the VValdenses nor the VValdenses from Berengarius nor Berengarius from Iouinian nor he from Aerius They all started vp of themselues maynteyned their seueuerall sects in seuerall ages without knowledge or agreements without deriuation of fayth and ecclesiasticall power from those their Predecessours which is necessary to vphould and continue the perpetuall and mediate succession of the Church Nay they were so farre froÌ„ composing an hereditary pedigrece or line of descent amongst themselues as they were all for the most part or Epiphan Prat. l. 1. Elenchi v. AeriaÌ„ Aug. haer â—2 Prat. in Eieae verbo Berengar Fox in his act monuments fol. 628. Stow in his Annalls pag. 464. M. Iacob in his defeÌ„ce of the Churches and Ministery of EnglaÌ„d pag. 13. Georg. Milius in explicatione Conf. August Art 7. pag. 137. 138. their chiefe beginners prime founders of our religion before they brake forth into schisme and heresy So Aerius was a Priest and disciple to Eustachius Bishop of Sebasta in Pontus Iouinian a Monke of the Citty of Rome in Italy Berengarius Archdeacon of Angiers in France VValdo a rich and Catholike Marchant of Lions VVickliffe a sacrifying Priest the Parson of Lutterworth in Leicester shire who sayd Masse if Maister Iacob an earnest Protestant may be credited eâ—eÌ„ to his dying day Therefore they had no Church in which they were borne none froÌ„ whence they were propagated but only ours the Protestants Church had no being wheÌ„ they beganne no being in England when wickliffe in Lyons when VValdo in any other Countrey when the former sectaryes peeped vp neyther of late had it any being in Scotland when Knox in France when Caluin in Suitzerland when Zuinglius in Germany when Luther first preached his ghospell For as Georgius Milius wisely obserueth graunt that Luther had any predecessours and Lutherans reformation wil be altogeather needles 6. Finally if Protestants had any complices or vpholders of their sect in Morauia Bohemia Calabria 〈◊〉 the largest tractes M. Fulke nameth for the openly Fulke in cap. 12. Apoc sect 2. â—nowne continuance of his Church they should haue gone and deriued from them the pedigree of their Pastors their power and commission to preach the gospell They as all other preachers in former tymes haue beene accustomed when their authority hath beene called in question should haue asked of them Litteras formatas dimissory or testimoniall letters to giue testimony of their calling which Our ghospellers had no testimoniall letters froÌ„ any church or Pastour before their dayes Iero. ep 89. we haue so often conuinced to be surreptitions and vsurped For if Saint Paul had not had as Saint Hierome sayth security of preaching the gospell if it had not beene approued by Peters sentence and the rest that were with him who were vndoubtedly imbraced as true Apostles how durst you without â—ny allowance and approbation of your auncestours â—eginne to preach your Ptotestant fayth Was it inough â—ou gathered it by your owne diligent yet deccauable interpretation out of the holy Scriptures And was â—t not inough for him to haue his Gospel by infallible reâ—elation immediatly from God Had he lost his labour runne in vaine without the attestation of the Pastours of the Church And do you thinke to reape any fruite by preaching without any euidence or approbation from Christes vicegerentes vpon earth Yf he who had his doctrine from heauen at least as Reynoldes graunteth to ad Galat. 2. v. 2. Reynoldes in his conference c. 4 diuis 2. fol. 134. Theophil l. 2. de paschat stop the mouthes of false seducers who disgraced him â—s lately crept into the Apostleship did conferre with â—â—ter and the rest of his predecessours why did not you â—â—stly accused by vs as wrongefull intruders as wolfes vsurpers put your doctrine to the like triall conference â—â—d examination of your forerunners Theophilus Bishop oâ— Alexandria anoucheth of Origen that he was possessed with the spirit of pride because he conferred not his faith with his auncestours as Saint Paul did and were you hinâ—ered with the like spirit from putting your doctrine to the approbation of the Church Or was it because you had not indeed any Church in the world any Bishop to impose handes vpon you any Temple Oratory Iudge or Tribunall to haue recourse vnto not any man liuing to approue your fayth or giue testimony of your calling but such as you had first seduced and bewitched with your follyes CHAP. XIII Wherein is ouerthrowne the like Clayme which Protestants make to the Professours of the Roman Church agaynst Doctour Fielde and Mayster White MAISTER Doctour Field and Maister White not finding sufficient stones amongst the forenamed heretikes to rayse the Temple of their Sectaryes not finding any publike assemblies in Morauia Bohemia Calabria c. nor any latent and hidden resortes in the Hyrcinian woods other parts of Europe proper to themselues they lay hold on the chiefest Rocks and pillers of our Church to stay vp thier ruinous sheep-cote And as the harlot before Salomon hauing killed her â— Reg. 3. owne pretended right to anothers child So they in behalfe of their barren and harlotry Conuenticles depriued of true parents and maynteyners of their beliefe entitle themselues to the noble issue of our fruitfull Mother to the right of her ordinary succession and lawfull â—aâ—ours For Field auerres of the Protestant Church that Before Luthers dayes it was the knowne and apparent Church in the Field in 3. booke of of the Church ca. 6. pag. 72. VVhitein his defence of the way to the true Church ca. 44. fol. 424. Fulke in c. 20. Apoc. sect 6 Field ibid. pag. 73. VVhite in his way to the true Church §. 45. fol 338. and. § 50. fol. 372. in his defence of the same way c. 44. fol. 420. VVhitak cont 2 pa. 165. world wherein allour Fathers liued and dyed wherin Luther and the rest were baptized receaued their Christianity ordination power of mynistery Which White acknowledgeth saying For the first 600. hundred we assigne the Church wherein the Fathers liued and for the rest to this day we will assigne no other catalogue then the Church of Rome it selfe Thus the Protestants Church which in the opinion of their greatest Clarkes was latent and inuisible or which continued in desert corners before Luthers appearing is now by their followers made at the same tyme famous and apparent euen the glorious renowned Church of Rome it selfe so ill do the schollers agree with their Maysters the children with their Fathers But when we oppose against theÌ„ that the Church of Rome is that superstitious and Antichristian Church
which peruerted as they falsly auouch the very foundations themselues of Christian religioÌ„ They answere that the stiffe professours and maynteyners of Popery were not the true Church but a daungerous and wicked saction tyrannyzing ouer mens consciences A disease a contagion outwardly cleaning to the Church or breeding as a gangrene within and corrupting the pure doctrine but by a little and little vnder which faction notwithstanding and even in the midest thereof the true Church continued In which manner say they the Church was in the papacy but the papacy was not the Church 2. This is their last most deceiptful mask by which they thinke to duske mens eyes and amaze their wittes with disguised wordes when they cannot satisfy their Aug. l. de bapt cont Donat. ca. 6. 7. consciences with any substantiall answere for although the contagion of the papacy by little and little corrupted the pure doctrine yet it came to be deadly and damnable according to them in diuers points for many yeares ago Whereupon I dispute although not altogeather with the same wordes yet with the same force of reason as Saint Augustine doth agaynst the Donatistes When that contagion or the Roman errours came to be deadly eyther they contaminated the Church or did not contaminate it Choose which of these you will say they contaminated An vnauoydable dilemma coÌ„cluding agaynst Protestants it that is defiled it with such hereticall and blasphemous doctrine as could not stand with the being thereof the Church hath perished as Saint Augustine inferreth Christs promise hath fayled there was no meanes left for you to be propagated or new borne in Christ no meanes of catechizing or instructing you Say they defiled not the Church neyther could they haue defiled you by remayning in it why then did you separate your selues from August in same place it Why erected you an Altar agaynst the Altar of the world Why with the sacriledge of most haynous schisme presumed you to diuide the vnity of the Church How cometh it to passe that whilest by shunning the small faultes Aug. ibid. which your selues do faygne you runne into the sacriledge of schisme more grieuous then all other faultes For is not this sacrilegious and schismaticall diuision to preach new doctrine to minister Field in his third book of the Church ca. 6. 7. fol. 72. 73. 74. 75. new Sacraments and not to participate with your mother Church in fayth and communion 3. Both Mayster Field and White make answere that the errours of the Roman Church defiled not the whole but some part of Christs mystical body as a canker which corrupteth not the whole but some part of mans flesh after which manner they call it a faction a disease VVhite in his way to the true Chu §. 45. § 50. In his defence of the same chap. 44. pag. 420. The Protestants caÌ„not say they communicated with the Papacy which infected the papacy but not the Church and so pretend that they haue separated themselues from the coÌ„tagious faction not from the true Church But they still walke in mystes out of which we must leade them with this second dilemma Eyther the true Church whose Society our Protestants challenge did so continue with the papacy as it participated with it in sacrifice and Sacraments in publike faith and open communion Or did not participate but made a Church by it selfe mynistring Sacraments and preaching the word apart from the Papists If it participated with that preuayling faction they were contaminated with their heresies defiled with their errours and so the papacy was not only a contagion outwardly cleaning to the Church or infecting it in part but inwardly canckering and corrupting the whole all â—ere made partakers of her disease who openly admitted and professed her doctrine 4. Agayne if the Protestant Church communicated with the Papacy and submitted her selfe to the tyranny of her faction at least for feare and in outward shew howsoeuer they belieued aright in their inward harts they were all eyther hypocrites or base dissemblers all open idolaters and deniers of Christ they were all depriued Luc. 9. v. 26. Rom. 10. vers 10. of the meanes of saluation For he that shal be ashamed of me and of my wordes him the Son of man shal be ashamed of when he shall come in his maiesty And with the hart we belieue to iustice with the mouth confession is made to saluation Which as I haue already confirmed by the testimony of Caluin so now I Field l. 1. c. 10 fo 1â— strengthen with the authority of M. Field Seeing sayth he the Church is the multitude of them that shal be saued and no man can be saued vnlesse he make confession vnto saluation for Faith hid in the hart and concealed doth not suffice It cannot be but they that are of the true Church must by the profession of the truth make themselues knowne in such sort that by their profession practise they may be discerned from other men So he 5. Moreouer if the true Church of the elect did communicat with the Papacy in preaching of the word and administration of Sacraments from Saint Gregory the great till Luthers dayes for almost a thousand yeares space eyther the Papacy it selfe was the true Church or Christ had all that while no true Church no spouse vpon earth because the true Church cannot possible be without the true preaching of the word and administration of Sacraments which are euen in our aduersaryes opinion the essentiall markes and properties of the Church and where they cease the Church according to them must perish Whitak in his answere to the third reason of M. Campian and decay VVe ascribe quoth Whitaker those properties to the Church which comprise the true nature of the Church whose presence make a Church and their absence marre or destroy a Church Wherefore sith no other truth was preached in the Papacy then the Roman Catholike fayth eyther that was true or no other true fayth was openly professed vpon earth On the other side if our aduersaryes do answere They caÌ„not answere they communicated not with the papacy that they communicated not in fayth and Sacraments with the Papacy but made a separate Church by themselues distinct from it in which the true word was preached and Sacraments mynistred Then that pure Protestant Church needed not the reformation of ProtestaÌ„ts from that Luther should haue learned his faith to that he and followers should haue ioyned themselues Then if they challenge such a Church they are engaged to name the persons who maynteyned their doctrine the people who imbraced it the tymes and places in which it was ProtestaÌ„ts vrged to shew their temples councels and countryes conuerted by them taught they must shew vs what Temples they built what Councells they gathered what bookes they wrote what heretikes they condemned what Countryes they haue conuerted and instructed in the fayth For it is
impossible their Church should continue so many ages distinct from the Roman Papacy and no monument be left no steppes remayne no notice taken of it at least by the preuayling faction as they terme it of the Romane Church which diligently recorded the names and heresies of euery particuler person who at any tyme stood vp or defended any doctrine contrary to hers Yf the Romane faction tyrannyzed ouer them blotted out their names defaced their Sparke in his answere to M. Iohn d' Albins pag. 53. 54. workes razed their Churches burned their Records as Sparke fayneth some Chronicler or other some frend or enemy some Protestant or Catholike would haue registred those ransackinges or mentioned the vtter abolishments our Gouernours made of them Otherwise what warrant haue Protestants to belieue what euidence to shew they had such professours To belieue without ground in ciull matters is vnaduised lightnes in matters diuine rashnes inexcusable I proceed 6. Two other seeming answeres some of our late Reformers are wont to coyne First That seeing the Papacy Other euasions of our sectaryes reiected preserued the kernell of religion belieued the Trinity the Incarnation and passion of Christ c. their Protestant Church might be saued in it although it separated not it selfe in communion from her But this caÌ„not be For the Pelagians the Donatistes the Circumceâ—â—â—â— held these and many other grounds of true religion yet no maÌ„ could be saued participating with them nor with the Quartadecimani nor with any heretical Congregation although it disseÌ„ted from the true Church but in one heresy alone Therefore although the papacy imbraced the Fulke in c. 1â— A poc sect 2. forenamed principles of fayth yet beccuse it was defiled according to you not with one but sundry heresies which vndermined the castle of heauenly beliefe the maynteyners of Protestancy coulde not be members of the true Church abiding in the false they could not be vnited to God in the house of Belial partake with Christ in the seate of Antichrist as hath beene other where more largely discussed 7. Their second euasion is that ignorance might IgnoraÌ„ce cannot excuse our sectaries auncestors in coÌ„municating with vs if we danably erred free their confederates from the danger of damnation in coÌ„municating with our Church vntill the truth of their Ghospell was reuealed and our errours discouered vnto them But I answere that the plea of ignorance of matters necessary necessitate medij as the only meanes to atteyne saluation in iustification other articles of like tenour on which the summe of religion in Protestants opinion dependeth cannot be admitted in the Court of conscience before the tribunall of heauen For of such ignorance sentence is pronounced by the Apostle Yf any man know not he shall not be knowne And VVhosoeuer haue sinned without the law without the law shall perish Agayne albeit 1. Cor. 14. v. 38. Rom. 2. v. 12. the Church of God may for a tyme be inuincibly ignorant of some truth not necessary to saluation yet neuer of any necessary truth Wherefore if imputatiue iustice if only fayth without merite of workes and many such like protestant articles be necessary to be belieued the ignorance of them must needs cause al their auncestours to forfeit Field in his first booke c. 10. p. 19. eternall blisse especially sith Field therein subscribeth to the Apostle That no man can be saued vnlesse he make confession to saluation c. and by profession of truth make himselfe knowne 8. Besides as the Church cannot be ignorant of a necessary article much lesse can it generally professe any daÌ„nable errour any pernicious falshood as all latent Protestants openly did liuing in the Papacy and publikely professing as they account it our erroneous doctrine This the promise of Christ the assistaÌ„ce of the holy Ghost the protection of God would neuer permit his Church to doe 9. This were to frustrate the comming of Christ the price of the bloud his preaching of his Ghospell For why did he take such paynes to preach the truth if ignorance might excuse vs Why did he suffer death to abolish Matth. 28. Ephes 4. Ioan. 14. 16. all errours if his people haue beene so long ouer whelmed with them How doth he raygne for euer in the Kingdome of his Church if that for these many ages hath been subiect to Sathan Did not he promise that when he should be exalted he would draw all thinges vnto him Did not he promise to cooperat with his Pastours baptizing teaching to the consummation of the world that neither they might erre nor we be carried away with the Tertullia de Praes c. 28. vayne blastes of errour Was not the holy Ghost sent to teach all truth and that for euer Did not God forewarne vs that the preachers of the new Testament should neuer be silent from praysing his name enioying his spirit and deliuering his wordes from generation to generation euerlastingly without interruption Vpon these assurances Tertullian deemed it so great a blasphemy that the whole Church of God should be spotted with errours as he thus Tertul. ib. cap. â—9 prouoketh ValeÌ„tinus the heretik Age nunc c. Go to now haâ—e all Churches erred c. hath the holy Ghost had regarde to no one to leade it vnto truth sent for that end by Christ demaunded for that end of the Father that he might be the Doctour of truth Forsooth the Steward of God the vicar of Christ hath neglected his office permitting the Churches otherwise to vnderstand otherwise to belieue tâ—en he by his Apostle preached A little after he scoffeth at him and others in this sort The truth expected some Marcionistes and Valentinians Lutherans and Caluinistes to be infranchised by them In the meane tyme the Gospell hath beene wrongfully preached wrongfully belieued so many thousand of thousands wrongfully Christned so many workes of faith wrongfully administred so many miracles so many gifts wrongfully imployed so many priesthoods so many offices wrongfully executed in fine so many Martyrdomes wrongfully crowned Yf Tertullian thought â—t a caluÌ„niation so infamous to affirme this of the Church for a little more then a hundred yeares space how monstrous is the report of our Reformers who venture to attach it of superstition ignorance idolatry during the long tract of a thousand yeares 10. Lastly although ignoraÌ„ce may now then excuse the not belieuing of some particuler mysteryes yet the ignorant who otherwise incurre the displeasure of God can neuer gayne his fauour or recouer felicity vnlesse they be pardoned their sinnes and become members of the true Church Out of the Church no pleading for pardon no excuse can be heard to put a sinner in hope of saluation Otherwise the Iewes the Turkes the Pagans al such as haue been misled by heretikes might pleade this excuse But the hiddeÌ„ ProtestaÌ„ts who lurked in the Papacy were not members of the Church They made not the true Church where
remission of sinnes is only to be had apart by themselues nor together with vs vnles they acknowledge our church to be true Which if they graunt as needs they must vnlesse they precipitate their forefathers into hell by diuiding them from the band of Gods spirituall campe they ought to returne their chiefest ringleaders all their complices for blasphemous slaunderers in calumniating the spouse of Christ in calling his Virgin with a sacrilegious Hieron in dialogâ— ad Luciferia cap. 8. tongue for these be Saint Hieromes wordes the strumpet of the Diuell the whore of Babilon the seat of Antichrist the â—inagogue of Sathan c. They are bound as Field counsayleth â—hem to imbrace her communion follow her directions rest in her Field in his dedicatory Epistle to the Arhâ—bishop of CaÌ„terbury â—â—dgements They are bound to belieue Transubstantiation â—â—rgatory inherent Iustice Intercession of Saints worship of Images â—â— all other articles which she in her generall Councells out of the word of God by lawfull authority hath publikely enacted or els they are to be accounted heathens publicans who obey not the Church they are to be ceÌ„sured as heretiks who rebell agaynst it 11. Yf ours were the true Church howsoeuer they imagine it to be stayned with errours yet their separation from her is an Apostacy from Christ a diuorce from his spouse a dismembring from his body and a most execrable disunion and schisme from the vnity of Gods chosen flocke Which cannot by any ignorance be excused in you nor by any ill liues of our Prelates tyranny of publike or abuses of our priuate men be warranted to be lawfull For Saint Paul repreheÌ„ded Aug. l. 3. coÌ„t ep Par. cap. 4. Incests Contentions and many other faultes in the church of Corinth The Prophets did the like in the church of the Iewes yet they neuer presumed to separate themselues from them in fellowship and communion Moyses hâ—â—h cryed sayth Saint Augustine Isay hath cryed Ieremy hath cryed let vs see whether they deuided the people of God how â—oatly did Ieremy rebuke the wicked liuers of his people yet he was amongst Aug. l. 2. cont lit Petil. c. 51. them he entred the Temple togeather with them he frequented the same Sacraments in that Congregation of the wicked he liued In another place writing of the Prelates faults which ought not to cause any schisme in the people he thus challengeth the Donatist PetiliaÌ„ the CaluiniaÌ„ ProtestaÌ„t VVhy doest thou call the Apostolike chayre the chayre of pestilence Yf for the meÌ„ why Did our Lord Iesus Christ for the Pharises any wrong to the Chayre wherin they sate Did he not commend that Chayre of Moyses and preseruing the honour of the Chayre reprooue them For he saith They sate vpon the Chayre of Moyses that which they say do ye These thinges if you did well consider you would not for the men whome you defame blaspheme the Sea Apostolike wherewith you do not communicate Ibid ca 61. And a few Chapters after Neyther for the Pharisees iâ— whome you compare vs not of wisdome but of malice did our Lord coÌ„maund the Chayre of Moyses to be forsaken In which Chayre verily he figured his own For he warneth the people to do that which they say not to do that which they doe and that the holines of the Chayre be in no case forÌ„saken nor the vnity of the flocke deuided for the naughty pastours Caluin lib. 4. instit c. 1. §. 12. 14. 15. 16. 17. 18. 19. 12. Yea Caluin also discoursing of this matter sayth There may some faultines creepe into the Church in the administration of the doctrine and of the Sacraments which ought not to estraunge vs from the communion of it A little after For as much as there is no man which is not wrapped with some little cloud of ignorance eyther we must leane no Church at all or we must pardon a being deceaued in such thinges as may be vnknown without violating the sum of Religion Where he proueth by the testimony of S. Cyprian by the former example of Saint Paul of the Prophets of Christ himselfe That neyther the pestilence of vices nor corruption of manners doctrine in matters of such moment as do not endanger saluation should euer withdraw vs from the fellowship of Christs flock yea he there auerreth that the departing from the Church is a denying of God and of Christ c. Neyther can there be imagined sayth he a fault more Caluin â—b cap. 1. §. 10. haynous then with wicked breach of fayth to defile the mariage which the only begotten sonne of God hath vouchsafed to contract with vs. Hitherto Caluin 13. By which you see that if the Roman Church was at Luthers rising the true Church of Christ he should not haue forsaken the band of her communion Yf it was not no Church remayned by which he might be â—â—â—ne or you propagated none in which the truth was â—â—eached Sacraments ministred so no Church can â—ou find by your own essentiall propertyes of finding the Church In liew of which I shall display such euident â—â—parent marks as al both rude learned simple wise â—ay manifestly discouer the true Church of Christ And â—â—rst I will handle fowre most honourably meÌ„tioned both â—n the Nicen Constantinople creed that it is one holy Caâ—holike Apostolicall wherin vnity consent in fayth sanâ—â—ity in doctrine manners the name Catholike with â—â—e sense meaning therof Apostolicall succession are â—lainly intimated as the vndoubted notes badges of the Church CHAP. XIIII In which Vnity is explayned and strongly proued to be a marke of the Church Agaynst Doctour Whitaker and Doctour Fielde AS the soueraigne and incompatable goodnes the prime verity and truth it selfe is one the same constant vnchaungeable So whatsoeuer parâ—â—keth most of vnity constancy and integrity that approacheth neerest to the perfection of truth and whatsoeuer is variable chaungeable seuered by schisme rent by diuision that proceeds from obliquity of errour that iâ— infected with the corruption of falshood Hence it commeth that vnity is a cleere and manifest token of the true Church a note of Christes Kingdome whereas diuision schisme and variance is the brand of heresy a proper peculiar blot of the peruerse wicked and Sathanicall synagogue by which it falleth vpon a sudayne to irreparable ruine and vtter desolation as our Sauiour diuinely witnessed saying Euery Kingdome deuided agaynst it selfe shal be made desolate and house vpon house shall fall So we read that discorde and rebellion hath beene the generall destruction Luc. 11. 17. and bane of common wealthes and vnion peace and concord hath beene alwayes the stay and preseruation of them 2. I speake not heere of that which the Philosophers call numericall or indiuiduall vnity by which the Church is on it selfe and deuided from all false or hereticall assemblies but of the vnity of
vnto death in this deadly schisme and vnreconciliable hatred the one agaynst the other To leaue forraine contentions and speake of domesticall VVhitak contro 2. quaest 6. c. 3. Fulke in cap. 11. Matt. sect 5. Hooker it s in his Eccl. poli lib. 2. pa 101. Co. in his def c. art 7. pag. 54. Perkins in his refor Catholikp 55. Abbot in his def c. c. 3. se 8. 9. 10 Sparke in his answer to M. Iohn d'Albins f. 281. 28â— 283. VVhitak vbi supra Field l. 3. cap. 22. fo 118. 119. Ouerall in the confer pa 41. 42. Fulke in c. 3. IoaÌ„ sect 2. in 2â— Actorum sect 10. VVhitakâ—r contro 1. quaest 6. c. 3. VVhit ibid. 57. Bils in his true difference c. p. 4. p. 586. 587 Casaub in his answere to Card. Per. p. 20. in eng M. Iacob in his def p. 88. Harm p. 80. 81. 82. VVhite in his way to the true Church §. 33. fol. 138. of our gospellers amongst themselues in such pointes of sayth as they confesse to be substantiall 4. Whitaker and Folke peremptorily define the coÌ„maundements of God impossible to be kept and the former of â—hem â—egâ—â—â—eth this as a fundamentall point M. Hooker and Doctour Concil eagerly gayne lay it and sincerely hold they may be kept Mayâ—â—er Perkins Doctour Abbot and Doctour Sparke maynteine that the faythfull once instifyed cannot fallout of the state of grace with whome Mayster Whitaker agreeth and setteth it downe as a fundamentall point And Sparke sayth the contrary is a most dangerous errour Doctour Field notwithstanding Doctour Oueral now Bishop of Couentry and Lichfield defend they may by grieuous sinns fall from grace into the present state of wrath and damnation whose opinion his Maiesty approued with his royall assent in the conference at Hampton Court Fulke sucketh from Caluin and Whitaker engrosseth it as a point fundamentall That the Sacramentes are not necessary to saluation That they signify only but they cause no grace And of Baptisme by name Whitaker sayth Our safety dependeth not of the outward lotion but on the meritts of Christ on the meere election and promise of God Mayster Hooker and Mayster Bilson contrary wise affirme the Sacraments necessary to saluation and that they do cause grace and that our safety so much dependeth on the outward lotion as infants quoth Bilson cannot enter the Kingdome of heauen nor be heyres with Christ before they be engrassed into Christ by Baptisme A little after The Church absolutely and slatly may not assure saluation to children vnbaptized Which Casaubon also in his Maiesties name alloweth as most true Mayster Iacob with the harmony of confessions which Mayster white honoureth as the touchstone of his beleefe approueth a disparity of sinns â—ome to be veniall not all to deserue eternall death Fuâ—â—â— â—ulke 〈…〉 Matth. sect 6. 〈…〉 in c. Rom. sect 11. VVhitak vbi su fol. 58. 58â— VVillet in his Synop. printed anno Domini 1600. contro 20. VVhitak in his ans to M. CaÌ„pians 8. reason l. 8. aduer Duraeum â— Bilson in his serm Of the full redemptioÌ„ c. Hugh Sanford l. 3. de desc Domini nostri ad inferoâ— sâ—â— 91. 92. 93. 94. c. Reynolds in his secoÌ„d conclusion annexed to his confer VVhitak cont 2. qu. â— cap. 3. f. 274. VVhite §. 14. fol. 79. Bancroft in his sermon preea had the 8. of â—â—br 1588. VVillet in finop p. 48 Field in his first book of the Church c. 20. Hook l. â— sect 8. p. 141. l. 2. p. 103. 12â— Couell in his defence art 8. p. 49. 50. 51. 52. Reyn. in his fift conclu VVill. in his medit vpon the 122. psalm Hook l. 5. p. 140. VVill. in sinop anno Domino 160. p. 789. 788. Bils in his suruey of Christ sufferings and of his des to hell Perkins in his treatise of that mattter San. l. 3. de des Domini nos â—nd Whitaker so bitterly inâ—eigh agaynst that Popish assertiâ—â— as Whitaker protesteth it doth not only ouerthrowe the true â—â—t establish a false foundation Willet and Whitaker blasphemously deny the full sufficâ—ency of our Redemption by Christs corâ—â—rall death without his feeling of eternall damnaation M. Bilson confuteth that diuâ—◠〈◊〉 errour and truly teacheth as we do out of the Scriptures Fathers That he fully redeemed vs with his death on the Crosse and neuer felt noâ—â—o much as dreaded any death of foule or â—orrour of damnation how beit Master Sanford laboureth to answere all his arguments raking the former heresy out of hell defendeth it with such impiety as I wonder so detestable a work is permitted in a Christian common wealth 5. It were an infinit labour to recount all their infinit differences For touching the Church Reynoldes Whitaker and White affirme the whole militant Church vpon earth may erre in manners in doctrine in points of fayth Mayster Bancroft holdeth it cannot erre in matters of fayth Willet sayth it is sometymes inuisible Field it is alwayes visible Touching Euangelicall Councells That a man may doe more then he is bound vnder precept is auouched by Mayster Hooker and Doctour Couell reiected by Doctour Reynolds and Mayster Willet as impious and presumptuous Concerning Christ Hooker defendeth he died for all Willet he died not for al but only for the elect Bilson sayth he descended into hell M. Perkins and Mayster Sanford he descended not into the locall place of hell but only into his graue or scpulcher Touching their Mission some wil haue it ordinary some â—xtraordinary one from the people another from the Prince or house of Parlament A third from the Catholike Clergy which they account false and Antichristian Field l. 3. c. 3â— fo 156. 158. c. Barlow in his Sermon preached September 21. 1606. In which kind Field auerreth endeauoureth to proue That Presbiters to wit Priests and not Bishops may in case of necessity ordeyne Presbiters and Deacons and he graunteth many of the reformed Churches namely those of France and others to haue had no other ordination But William Barlow late Bishop of Rochester in his Sermon concerning the antiquity and superiority of Bishops preached before the King at Hampton Court affirmeth and proueth That Neyther the Apostles nor Church of Christ succeeding would admit any other but Bishops to that busines as not iustifiable for Presbiters eyther by reason example or Scriptur Againe he addeth If any of the inferiour rancks vnder Bishops presumed to do it his act was reuersed by the Church for vnlawfull Lastly concerning the Regiment of their Church the consistory of Geneua in the confession of their fayth approued by Caluin and Beza detest the Papisticall hierarchy of the Church of England as vsurped and diabolicall All English Puritans abhorre the same accounting the Protestant Doctour VVhitgift against Cart. Hooker in his book of â—â—polâ—â—y Mason in his 4. bookes 1. King Iam. in his premonitioÌ„ pag. 44. The Auth. of the 12. Arguments
reasoneth well against the ProtestaÌ„ts Bishops titulary and antichristian Prelats Doctour Whitgift notwithstanding Mayster Hooker and Francis Mason strengthen confirme it as proceeding from God And the Royall Wisdome of King Iames deliuereth That Bishops ought to be in the Church I euer maynteyned it as an Apostolicall institution so the ordinance of God Which is so mighty a dissention as the one party must needs gainesay the other in a point fundameÌ„tal For eyther this ecclesiastical gouermeÌ„t vsed in England by Archbishops Bishops other inferiour ministers is de iure diuino ordained by God or not If it be Then as the Puritan authour of the twelue generall arguments reasoneth well The Churches of Scotland France low Countries and other places the precisians of England who account it Antichristian cannot be a true Church but the signagogue of Satan contradicting therein both Christ and his gospell If not Then according to the rule of Protestants who appeach all publike and ecclesiasticall administratioÌ„ as sacrilegious policy which is not warranted by the word of God the Puritans will conuince them of tyrannicall vsurpation who establish â—n their Church an ecclesiasticall hierarchy which God â—euer willed nor commaunded them to do These and many other such tragicall diuisions in matters essentiall â—aygne amongst them which the Protestant Relatour sayth tend mainely to the increase of Atheisme within of Mahomeâ—isme Relatour in his relat §. 45. printed at London anno 1605. D. Couell in his iust temper defence art 11. pag. 67. In their ChristiaÌ„ modest off c. p. 1â— published anno Domini 1606. Ibid. p. 16. VVillet in his medit vpon the 122. psal p. 91. ante medium abroad And Doctour Couell a Protestant more modest then Whitaker more sincere then Field plainly protesteth Least any man should thinke our contentions with puritaÌ„s â—â—ere in smaller points difference not great each side hath charged one the other with heresies if not infidelityes nay euen with such as quite ouerthrow the principall foundation of our Christian fayth 6. The Puritans iumpe with him affirming their disagreement from the Protestant Bishops to be of that nature in sundry propositions as if they shold not coÌ„staÌ„tly hold and maynteyne the same against all men they cannot see how possibly by the rules of diuinity the separation of their Churches from the Church of Rome from the Pope the supreme head thereof can be iustified c. A little after they add VVherein if they the Puritans be in errour the Prelats on the contrary haue the truth they protest to all the world that the Pope the Church of Rome in them God and Christ Iesus himselfe haue great wronge indignity offered vnto them in that they are reiected that all the Protestant Churches are schismaticall in forsaking vnity and communion with them Thus they Mayster Willets testimony rehearsing diuers of the forenamed variances adiudging theÌ„ blasphemous were too long to repeate the alleadged wil declare First what small trust is to be reposed in Whitaker Field White c. in other matters who in a thing so manifest are conuicted of falshood Secondly what hatfull quarrells cruell debats this new religion hath bread in England in so much as the poore ignorant people know not whome to follow or what to belieue when their greatest maisters and chiefest guides are at this deadly warre amongst themselues 7. Wherefore as Saint Augustine mourned the vnhappynes Aug. l. 18. de ciuitate Dei ca. 41. of the Athenians and vanity of their City who harboured and gaue countenance to sundry iarring Philosophers directly opposite and fiercely disagreeing one from the other Not sayth he about landes houses or money matters but about those things by which the life of maÌ„ is eyther miserably or happily leade In like sort I may coÌ„miserat and bewayle the dangerous estate of my countrymen and wofull calamity of our distressed Iland which now fostereth in her lappe and nourisheth in her bosome so many factious ministers diuided as you see farre worse then the Athenian Sophisters not in Ciuile brawles or politike diuisions not in morall precepts of life and manners but in the deepest affayres of conscience of fayth of religion which they cannot discusse without danger nor vp hold without infamy nor teach without infection nor long maynteyne without the viperous distraction of themselues and endlesse ruine of innumerable soules Yet So sâ— to seale vp my discourse with the same authours words it is necessary that rent diuided into small peeces they perish who Aug. con Parmen l. â— cap. 4. haue preferred the swelling pride of their haughty slomake before the most holy band of Catholike peace vnity CHAP. XVI Wherin is declared how SaÌ„ctity or Holines is a note of the true Church Agaynst Doctour Whitaker and Doctour Field MANYFOLD and various is the signification of this word Sanctum holy and so it diuersly entitleth and denominateth the Church of God First she is called holy because she is purchased and sanctified by the precious bloud of our innocent and vnspotted Lambe Christ Iesus which Saint Peter 1. Pet. 2. v. 9. insinuated when he stiled the faythfull A holy Nation a people of purchase Secondly it is holy because it is wholy dedicated and consecrated vnto God whereupon he sayd to his people You shal be holy because I am holy Thirdly it is Leuitic 11. 1. Pet. 1. holy for that it consisteth of holy lawes holy precepts holy ceremonyes holy Sacraments all thinges holy Fourthly it is holy by reason of her purity and holynes both in doctrine and manners and this all Catholique writers acknowledge as a proper badge and token of Christs chosen flocke yet not in that sort as purity of doctrine or syncere and true preaching of the word is challenged by the Protestants and refuted by vs a note more hidden then the thing it denoteth but in a farre different sense For Protestants take the vniuersall purity of A differet acception of sanctity of doctrin vsed amongst Catholiks and Protestants doctrine and true preaching of the word as it is opposite to all errours in euery dogmaticall and essentiall point to be a Marke of the true Church We a particuler purity or sanctity or sanctity only not as it excludeth all fundamentall errours contrary to truth but as it excludeth all grosse or palpable absurdityes repugnant to the principles of nature or rules of coÌ„mon reason known to all men this we assigne as an vndoubted recognizance of the immaculate and euer beloued spouse of Christ Wherein Mayster Whitaker hath inexcusably iniuried Cardinal Bellarmine in traducing him for challenging VVhitak contr â— q. 5. ca. 9. fol. 415. 416. Field in his 3. booke ca. 44. f. â—76 this not to haue forsaken his staÌ„ding to haue cowardly fled to their protestaÌ„t campe And Field more main part sawcie then he sayth A lier should haue a good memory c.
tract Theologica much lesse to be graced from heauen or published to the world as a myrrour to imitate nay their chiefest Patriarches first authours Luther Caluin Beza c. haue byn blasted with ignominy partly for incestuous partly for sodomiticall partly for adulterous all for their riotous voluptuous and scandalous liues and of their progeny Luther in cap. 5. ad Galat. Caluin testifyeth VVhereas so many thousands greedily as it seemed gaue their names to the Gospell how few I beseech you haue retired from their vices Yea what other hath the greatest part pretended then that casting of the yoake of superstition they might more freely run into Luther in postill sup Euang. doÌ„ primae Aduentus Reynolds de Eccles Rom. idol l. 1. cap. 2. Eras Ep. ad Vult dissolution wantones Luther accordeth with him affirming of his brattes That they are seauen tymes morse vndeâ— the name of ChristiaÌ„liberty then they were vnder the Pope Liâ—kwise Men are now more reuengefull couetous licentious then they were euer before in the Papacy Therfore Erasmus whome Mayster Reynoldes commendeth as a man well deseruing of the Church of God wisely sayd of the Lutheran doctrine Bring me oâ—â— whome this Gospell hath of a glutton made sober of fierce milde of couetous liberall of an ill speaker well spoken of an vnchast shamefast I can shew them many who are made worse then they were The like was as prudeÌ„tly obserued by the Earle of Salisbury Lord A wise obseruation of the Lord Cecill late Earle of Salisbury Treasurer lately deceased who was wont as I haue been very credibly informed often to admire and say VVhat iâ— the cause that if any Catholike or Papist be conuerted to vs. he becomeâ—â— alwayes more deboyst and dissolute then before and yet if any of our Ministers repayre to them they are so changed in behauiour as we caâ— take no exception agaynst their liues The reason hereof I hauâ— assigned before and shall confirme by and by with the testimony of Sir Eduin Sandes howbeit the aduersary obiecteth That much deboystnes and misdemeanure â—s noted also amongst vs whereunto I intreate him to receaue this answere from Saint Augustine Now I admonâ—â—h Aug. l. â— de moribus Eccl. cap. 34. you of this point that you surcease to speake euill of the Catholique Church blaming the manners of men whome the also condemneth and whome she as euill laboureth dayly to amend The conuersation of Christ and his diuine preaching was most efficacious and heauenly yet it could not preuayle to mollify the hart of a tray tours Iudas So although our lawes and precepts be in euery respect most holy yet they cannot hinder and extirpate all kind of iniquity 10. Neuerthelesse there is a fourefold difference betweene the wicked of our side and those of the Reformers Note a fowerfold disparity betweene the naughty Catholikes and euill Protestants For the naughtines of our men wholy springeth eyther from their owne euill dispositions or infirmity of nature and no way from the prauity and largenesse of our doctrine as it partly doth in the profession of sectaryes 2. Compare number to number and quality of persons in like degree togeather ours are incomparably fewer and lesse enormous then theirs as the yearely recordes of Assises Sessions confronted with those of ancient tymes do report 3. Our disordered persons are Sir Edwin Sands in his relat sect 48. more narrowly sought out and bound to satisfy more exactly then their malefactours 4. We haue farre better helpes to reclayme them and stayes to keep them in the way of godlines then protestants haue Witnes Sir Edwin 2. Pet. 8. vers 19. Matt. 7. v. 13. vers Sands saying Let the Protestants looke with the eye of charity vpon them of the Papacy as well as of seuerity and they shall find some excellent orders of gouernement some singuler helps for the increase of godlines and deuotion for the conquering of sinne for the profiting in vertue Contrarywise in themselues looking with a more single 14. 2. Pet. 2. vers 10. Rom. 13. v. 1. 1. Pe. 2. v. 11 2. Pet. 2. v. 12. 13. Iude v. 4. 1. Pet. 2. v. 3. vers 18. Rom. 6. v. 11. and lesse indulgent eye they shall find there is no such absolute perfection in their doctrine reformation So he This is the cause of the loosenes of their and strictenes of our professours Wherfore if we should examine by this marke of holines who are the liuely members of Christ we or you it is euideÌ„t that you are the false Prophets promising liberty and we the true preachers exhorting to piety You the guides of Sathan shewing the broad way which leadeth to perdition and we the watchmen of the holy Ghost demonstrating the narrow gate which openeth the life You the lying Maysters which walke after the flesh in concupiscence of vncleanes and contemne dominion And we the humble subiects who obedient to higher powers striue to refraine from carnall desires which warre agaynst the soule You the vnreasonable men c. coninquinations and spots flowing in delicacies and transferring the grace of our God into riotousnes and we the reasonable hostes victimes and sacrifices offered vnto God mortified certes in the flesh but quickned in spirit dead to sinne but a liue to God in Christ Iesus our Lord. CHAP. XVII In which Sanctity or Holines is another way explayned to be a badge of the true Church THIS word Sanctum holy besides the former significations as it is deriued froÌ„ the verbe Sancio sancis betokeneth that What Sanctum deriued from the verbe Sancio doth import which is firmely ratifyed consecrated and established That which is stable vnchangeable sacred and inuiolable So lawes are tearmed holy Temples holy Kinges Ambassadours Priestes and Bishops holy sacred persons they ought to be fenced agaynst all force and violence Thus true religion is holy and inuiolable not to be altered or changed not be vanquished or subdued by any assaultes whatsoeuer but to preuayle vanquish and ouercome all such as fight agaynst it and grow alwayes more mighty by their encounters For as the Esquire of King Darius affirmed Truth abideth and groweth stronge for euer and liueth and preuayleth for euer and euer Edras 3. c. 4. vers 38. So the true Church her beliefe stil flourisheth and waxeth great and as Iustinian in the ciuil law discourseth Nothing iâ— lesse subiect to decay then true Religion But of false and Iusti l. Int. claras l. de suÌ„ma TriÌ„ Sap. 4. v. 3. 4. Matth. 15. vers 13. new deuised sects the holy Ghost deliuereth by the mouth of Salomon Bastard plantes shall not take deepe roote nor lay sure foundation and if in the boughes for a tyme they shall springe beinge weakely set they shal be moued of the winde and by the vehemency of the blastes they shal be extirpated And our Sauiour Christ All planting that my heauenly
Father hath not planted shal be rooted vp 2. By this marke you shall see that the profession of our new gospellers is a bastardly slippe and the Romane Foure notes or branches of stability by which the RomaÌ„ Church is proued to be the true Church of Christ Fayth the only stable and vnconquerable truth First if you consider how this Roman fayth alone hath beene euer impugned by all kind of aduersaryes yet still remayned victorious Secondly how by it selfe it maynteyned her right agaynst them all without any forrayne helpe or succour Thirdly how it hath alwayes orderly proceeded by subduing them as a Queene or Empresse by absolute authority and iuridicall power Fourthly how in these encounters it hath neuer altered or changed her fayth neuer relented or yealded to her enemyes in any point little or great but hath still florished and preuayled agaynst them 3. Euery one of these notes are prerogatiues of The Roman Church shewed to be true because that alone is impugned by al false and hereticall conuenticles the true Church For all vices and errours though contrary in themselues agree in this that they are opposite vnto vertue opposite vnto truth So all sectes and heresies though neuer so repugnant one from the other yet all ioyne to make open warre agaynst the true fayth and Church of God The Sadduceans Pharisies Herodians were at deadly foe amongst themselues notwithstanding they made league and linked togeather in persecuting of Christ Thus the Roman Church only no other hath beene euer pursued by all the rebellious sects that euer were Agaynst her the Simonians Cerinthians Micolaits Eutichians Nacedonians in former tymes Agaynst her the Anabaptistes Brownistes Lutherans Caluinists Armenians Gomotistes and all Protestants bid battayle now a dayes Agaynst her the Turkes Iewes Pagans Polititians and Atheistes pitch their tents Against her the heathenish and other wicked Emperours haue bent their forces Dioclesian Valens Iulian Constantius Leo Isaurus Constantinus Copronymus Fredericus c Against her all the powers of hell and might of Sathan hath opposed yet could neuer preuayle She is therefore the house of God built vpon a rocke on Matt. 7. v. 24. 25. which the rayne fell the flouds came the windes blew but cold not ouerthrow it She is the Campe of Israell assaulted by all her bordering enemies yet neuer vanquished by any The 2. Reg. 7. throne of Salomon established for euer The Kingdome of Christ often impugned yet victoriously triumphing Aug. inps 47. The Roman Church the vncoÌ„querable truth because it resisteth ouercommeth by it self without help of others ouer all the Kingdomes of the earth 4. Secondly the Roman Church hath thus defended her selfe and gotten the victory without the association or confederacy of any Church She by her selfe vnder the protection of God hath stoutly atchieued these wonderfull conquests She by her owne men by the Bishops Prelates and other secular and religious persons of her owne profession hath maynteyned her Catholike Orthodoxall fayth with patience agaynst the stormes of persecutours with reasons agaynst the subtility of Philosophers with Scriptures against heretikes with prophecies agaynst the Iewes with prescriptions agaynst the Turkes with Christian prudence agaynst the Macihuelians with naturall arguments agaynst the Atheists Pagans with miracles agaynst the weake with consent fame and authority agaynst the proude and haughty Agaynst these and all others our Church alone hath in all ages euer since Christ his tyme with vnmatcheable wisdome and power vncontrolable vpholden the right and glory of her cause by helpes taken out of her owne armory with weapons of her owne Whereas her aduersaryes haue still ayded one another still called vpon forayne Sect aryes and false Churches are forced to borrow help one from the other succours to support backe them as our sectaries now implore the ayde of sundry heretiks to make some mâ—ster or shew of pretended Gospellers to encounter with vs not vnlike to Cataline the rebell who associated himselfe with all the dissolute ruffianlike vicious and forlorne refuse of what kind soeuer they were to warre agaynst his Countrey For so our English ProtestaÌ„ts linke in communion first with their fellow Puritans whome one of their owne brethren tearmeth Apostolikes Aerians Tull. orat 1. 2. 3. in Catal. Ormer dia. 1. Pepuzians Petrobusians Florinians Cerinthians Nazarens Beguardines Ebionites Catabaptides Catharists Iouianistes c. Then both Puritans and Protestants band with the Lutherans Caluinists Hussites Wickelifists Albigenses As heretiks begge men so likewise munition from forrenners VVhitak in resp ad Sand. Col. l 4. iust c. 9. §. 8. Fulk in his confutation of Purgatory Beza epist Theo. 81. VVhitg in his def Hooker in his preface to his eccl pol. pa. 24. 25. 26. 27. The Bish Confer at Hampt Court Picards with other such monsters more hideous and mishapen in profession then ill fauoured in names With them they ioyne frendship to fill vp the number of their mutinous and disloyall Army 5. Neither is it inough for theÌ„ to beg the supply of forrayne souldiers but their weapons also they steale froÌ„ others For when the Protestant would annoy the Puritan he putteth on the armour of our doctours Councells ordinances and prescriptions When he defendeth his quarrell agaynst Catholikes he flyeth to the secret ambushes and retrayts of Puritans he relieth wholy on their hidden spirit by it he will trye the sayings of Fathers and decrees of Councells By that Whitaker cassieereth a full senate of Fathers Caluin examineth general CouÌ„cells Fulke maketh hauocke of all antiquity Farre otherwise doth Beza with the Trinitaryes Mayster Whitgift with Cartwright Maister Hooker Doctour Couell and the Protestant Bishops in their coÌ„ference with Puritans disprouing them by our principles of tradition Besides from vs they borow their Scriptures their lawes their constitutions their ecclesiasticall gouernement and hierarchy of their Clergy With these rags of popery as both their and our enemyes seeke to disgrace them with these stollen feathers they are wont to glory like the Horatian daw In so much as some of their owne Protestants complaine of the present Ministry and Church of England That their Pontificall wherby they consecrate Bishops make ministers and deacons is nothing else but a thinge word for word drawn out Admo to the Parlia of the Popes Pontificall 6. Besides as they embezell from vs all that is laudable orderly or good amongst them so their dregges of Aug. l. de bar cap. 53. Guido Carmelit in su Coal l. de histor Hussi Syn. Constann sess 8. Lat. l. ad BereÌ„g Nicep in hist eccles l. 16. ca. 27. Bucching in eccl hist Prat. ver Nouatiani Ierem. lib. contra Virgilan Euthimius in Panopl par 2. tit 21. Theod. l. 4. haer fab Dam. l. de cent haer Iero. in lib. ad Vigil Ioui Ionas Aureliaâ—ensis apud SaÌ„d l. 7. de de visi mo Irae l. 1. c. 20. Epiph haer 64 Theod. l. 4. haer
fab Iero in praefat dia. contra Pel. Damas haer 100. Field in his 3. book froÌ„ the â—3 to the 33. chap. heresies or puddles of naughtines wherein they dissent from our true fayth they seuerally sucke from the poysoned fountaynes of sundry old heretikes From Aerius their deniall of sacrifice and prayer for the dead Of Purgatory from the Armenians of Indulgences from the Hussits Taborits of the reall presence from Berengarius of the worshipping of Images from Xenaias They hold auricular Conlession not necessary with the Iacobits Priestes Absolution vnauaylable with the Nouatians Adoration of Relikes superstitious with Vigilantius honour done to the Crosse Idolatry with the Paulicians With the Audians they reprehend enioyned Pennance With the Lampetians the discipline order of Monkes With Vigilanlantius and Iouinian vowed chastity and Priestes single life Pilgrimages to Saints bodyes with Claudius Taurinensis From Simon Magus they take their sufficiency of fayth without workes to saluation From Proclus and the Messalians their inherency of sin in the soules of the regenerate That man hath not Freewill from the Manichees That all sinnes proceede from the determinat purpose and decree of God from the Mahometanes O loathsome sincke O infectious dunghill composed of so many and such contagious heresies All which haue beene heretofore anathematized accursed by our Roman Church For although Field and some of his associates goe about to acquite their sect from sundry of these impieties because the aforesayd heretikes maynteyned them vpon another ground then Protestants doe yet seeing the auncient Church condemned not so much the groundes or causes whereupon they relyed as the assertions themselues our sectaryes must needs be guilty of the same heresies who agree with them in the same positions 7. Thirdly As our Church by it selfe so by orderly proceeding hath vanquished her rebells For first The Roman Church hath alwayes orderly resisted and subdued her enemyes she hath sifted and examined their cause shewed them their errors admonisht theÌ„ of their faults giueÌ„ them time to repent peace fauour vpon their amendement Then the obstinate she hath summoned to appeare at the publik Court or great Consistory of her Prouinciall or generall councells She hath giuen theÌ„ safe conduct to come go liberty to propose dispute argue their owne cause after diligent study examination and discussion thereof like a supreme Iudge and soueraygne Empresse she hath pronounced sentence eyther for theÌ„ or agaynst theÌ„ according to the direction of Gods holy spirit After this princely iuridicall manner Arius was condeÌ„ned in the first Councell of Nice in the CouÌ„cell of Constantinople Macedonius Nestorius in the Ephesin in the Calcedone Eutiches c. Luther his coÌ„plices in the CouÌ„cell of Trent 8. Our Gospellers proceed not so with vs They disturbe and cast vs out of possession without examining The Protestants haue vsed base and disorderly proceeding in expelling is froÌ„ our right our right or admitting vs to speake in our owne behalfe They affoard vs neyther leasure to propose nor tyme or place to argue our cause A cause vniuersally susteyned by so many Christian Princes and people honourably defended in such famous vniuersityes supernaturally confirmed by miracles froÌ„ heauen Consecrated with the bloud of innunerable Martyrs ratified by the prescription of all precedent ages and neuer as yet autentically censured or reprooued in any Notwithstanding so great interest in â—o renowned a cause they neuer conuented vs hitherto before any Prouinciall or Nationall much lesse Generall assembly They haue admitted vs to no indifferent publike Conference for which we haue often supplicated heretofore as the Protestant Relatour testifyeth saying RelatioÌ„ of Religion c. 29. Catholikes cry maynly in all places for triall by disputation Thus did â—ampian many yeares since with vs. Thus as I passed through Zurick did Cardinall Andrea of Constance and his Iesuites c. And thus doe I now in behalfe of my brethren make humble sute to Nimble â—ute made to his Maiesty for triall of our cause eyther by disputatioÌ„ or other publike confereÌ„ce his Maiesty to graunt vs at length that reasonable request which the Ministers hertofore haue by al meanes possible laboured to hinder and in liew of those honourable trialls haue incensed the clemency of our gracious Princes and procured their swords to be drawne agaynst vs Their Parlamentall lawes Edictes and Proclamations their dreadfull anger and heauiest indignation to bannish imprison or at least stoppe the mouthes of innocents vnheard Of whome Mayster Ormeroda Protestant truly auerreth The Clinke the Gatehouse the VVhite lion and the Fleete he might haue added the rackes tortures and gallowses Ormer picture Pur. p. 1. haue beene Protestants only arguments whereby they haue proued their cause these many yeares An euident token in the iudgement of all prudent men of their cowardly harts and guilty consciences ProtestaÌ„ts haue been coÌ„straynd dayly to refine alter their new beliefe but Catholiks neuer chaÌ„ged any poynt of doctrine 9. Fourthly whereas Protestants notwithstanding their base teacherous courses haue beene still forced by our men to alter chaunge relent and vary in diuers fundamentall articles as hath beene discouered in explayning the precedent marke yet our Church in all the stormes which eyther in this present or former ages haue beene raysed agaynst her neuer shrunke neuer varied from the least iote of her beleefe She hath explicated sundry points more plainly more expresly defined some vnsearchable misteryes but she hath not at any time added any new or chaunged any old article of her fayth She hath wisely polished orderly carued fairely burnished righly adorned the precious stones as Vincentius calleth VinceÌ„t in com ca. 27. them of heauenly doctrine But the same incorruptible stones she hath still vnchangeably preserued A faithfull keepeâ— and true interpreter she hath beene but no broker changer Vincent ibid c. 29. or diminisher of the treasure committed to her custody Posterity sayth the same Vincentius may congratulate it to haue vnderstood by her which antiquity not vnderstanding did reuerence and adore Yet the same which she learned she so taught as when she taught newly she taught not new thinges c. A little after Her doctrin followed these lawes of increase that by yeares it was strengthned 〈◊〉 time enlarged aduaunced by age and yet it still continued inuiolable â—nd incorrupt O triumphant and victorious Church worthy to beare the crowne and sway the scepter of Christs Priestly and eternall Kingdome worthy to be that inconquerable and fatall stone on which whosoeuer falleth according Math 21. vers 44. to our Sauiours prophecy hath beene broken and which bruiseth them on whome it lighteth For haue not all her enemies beene broken wasted and discomfited who haue risen agaynst her and hath not she bruised shiuered into peeces and cleane extinguished as many as she hath striuen against She censured and condemned the Nouatians Macedonians Arians Pelagians Eutichians
Nestorians Donatistes and diuers other sectaryes and haue they not beene euer since cassiered hated as arrant heretikes Are any of their Monumentes now extant Is there any memory left of them but only amongst the Catholike writers who confuted them For where I pray are the Psalmes of Valentinus and his Sophia The fundamentall Epistle What is become of all the eloquent works of former heretiks of the Manichees The Antithesis of Marcion Where is Arius Thalia Apollinaris great volume of 30. bookes Where are the Rules of Taconius the letters of Petilian the eloquent writings of other heretikes Are they not all trodden vnder feete and consumed by the Roman church So in short tyme the Protestants Harmony of consessions Caluins Institutions Bezas theologicall treaties Willets synopsis Spalatens Stan. Resc in Euang. sect Cent. Commonwealth and all such moderne writings with their professours wil be cleane worn out by that euer flourishing and abiding Sea For thus about a hundred eyghty and one furious raging and principall sects besides innumerable braunches springing from them before Luther and his Protestant broode was hatched haue beene vtterly vanquished and destroyed by her And what hope may these Gospellers haue to stand in battayle where so mighty aduersaryes are fallen to the ground Yf it be a treachery to God a disloyalty to his spouse to resist the Roman sea how tremble not they who storme agaynst it Yf all those whome she hath hitherto censured haue euer after beene adiudged for heretikes in what case are The RomaÌ„ Church neuer as yet condeÌ„ned any for heretikes but alwayes after they were held for such Protestants whome her highest and grauest Senate hath publikely condemned in the Councell of Nice 10. Yf others who had Emperours to support them Councells to fauour them Bishops Patriarches and a great part of the world to ayde them are notwithstanding quite abolished by the power of that Church haue not Protestants reason to feare the like destruction abolishment of their sect which by her owne often chaunges diuisions mutuall disagreements and endles brawles hasteâ—â—eth apace to ruine and decay whilest our Roman Religion perpetually vpholden by Gods protection standeth inuiolable and euer flourishing in the eye of the world from the Sea Apostolike by succession of Bishops heretikes vaine barking about it hath gotten sayth S. Augustine the height of authority hath assembled so many Councells condemned so many heresies wonne so many victories so often Aug. li. de vtilit cred vanquished the gates of hell Wherefore to conclude this marke Euen as when the Esquire of King Darius body had ended his discourse all the people cryed out Great is truth it preuayleth so all indifferent and iudicious readers will I doubt not giue sentence witâ— me and say Great is Esdras 3. c. 4. the Roman Church Great is the Sea of Peter Great is that rocke and highest throne it subdueth all her rebellious aduersaryes CHAP. XVIII In which the Name of Catholike is proued to a marke of the Church Agaynst D. Whitaker D. Fulke and D. Field NOvv I come to the great character of our glory and renowned title of our profession the name Catholique a name famous in the Primitiue Church famous in the Apostles dayes and inserted by them amonge the Articles of our Creed famous after in all succeeding ages and vsed comonly by the Fathers not so much to make a difference which some thinke betwixt the Iewish Sinagogue and the Christian Church as to CasauboÌ„ in his answ to the Ep. of Cardin. Peron fol. 6. in Eng. seuere and distinguish the false named Christians themselues from the true and vnfayned beleeuers Which Pacianus that eloquent Bishop of Barcelona giueth vs to vnderstand in these wordes VVhen after the Apostles heresies sprung vp and with diuers names endeuoured to rend the doue of God and teare his Queene in peeces did not the Apostolicall people engraue a surname Pacianus Epist 1. ad Simpro which might distinguish the vnity of the flocke incorrupted least the errour of some diuided into parts should rend and disseuer the vndefiled Virgin of God c. I entring sayth he a populous Citty where I find the Marcionists Apollinaristes Cataphrigians Nouatians who entitle themselues Christians how shall I know the congregation of my people vnles it were called Catholike And then he addeth Christian Ibidem stian is my name Catholike my surname that entitleth me this sheweth who I am Likewise S. Cyrill of Ierusalem If thou go into any Citty aske not where the Church is where the house of God is for Cyril cate 8. the very heretikes challenge them but aske where the Catholike Church is that is the proper name of our holy Church of vs all And Saint Augustines estimation hereof was such as he auoucheth The very name of Catholike keepeth we in the bosome of the Church The testimony of these three Fathers Whitaker obiecteth agaynst himselfe and to the former two he answereth Cyrill and Pacian in the name alone put no force Hath this man any conscience or regard what he sayth Peruse their Aug. con Ep. Fund cap. 4. wordes and passe your censure To S. Augustine he replyeth more bathfully but as friuolously altogeather Augustine sayth he attributeth something to the name but not so much as the Papistes And why not Because Bellarmine placeth that name VVhitak contro 2. q. 5 cap 2. in the first rancke Augustine in the last And is not the last place good Sir as respectfull and more honourable often then the first Is it not a precept also in Rhetorike to propose the most forcible arguments in the last place Therefore VVhitak Ibid. Saint Augustine recounting the motiues which held him in the bosome of the Church doth he make lesse account of the name Catholike because he placeth it last what childish stuffe is this You a diuine M. Whitaber and once Barl in his Answere pag. 269. Iren. l. 1. c. 10. Ierom. contra Lucifer ca. 7. Lactan. li. 7. diuin c. 30. Atha serm 2. coÌ„ Aria Field in his 2. booke of the Church ca. 9. publike Reader in Cambridge You he whose name though dead as M. Barlow braggeth is a terrour to Bellarmine yet dispute so idly 2. To proceed As the name Catholike hath been alwayes a peculiar note of the true beleeuers so to be stiled after the names of men as Lutherans of Luther Caluinistes of Caluin hath beene euer as Saint Irenaeus Saint Ierome Lactantius and Saint Athanasius teach a marke of heresy a token of schisme which M. Field likewise confesseth saying The name of a Cathelike was a note and distinctiue marke or character to knowe and discerne a Catholike from an heretike or schismatike by and the naming after the name of any man a note of particularity and hereticall or schismaticall faction The same he proueth a little after by the authority of S. Ierome Wherefore least he and his sectmates
by the censure of S. Ierome by his owne deposition should be endited of heresy he trauerseth the inditement in this miserable Field Ibid. manner As sayth he the honourable title of Catholike sometime a note of the true and orthodoxall Church is now ceased to be so In like sort the naming after the names of mâ—n sometime a note of hersy is now ceased to be so which to most true the sundry manifold diuers names of Dominicans Franciscans Benedictins Augustinians Thomists Scotists the like do make it most apparant This later instance because it is the same with Whitaker and Fulke I shall refute hereafter Now if the name of Catholike which was once a note of the true Church is ceased so to be I demaund how or by what meanes it ceased You say Field in the place aboue cited pa. 56. M Field when the maine body of the Christian Church diuided it selfe c to wit the Grecian from the Latine then it began to be common to both the moyetyes To the false Church as well as to the true Because the Christians of the Greeke and orientall Church are and haue beene as generally named Catholikes as the frends and followers of the westerne Which if he vnderstaÌ„d of the true Christians in those parts who communicated with the Romans in all points of fayth it is true but altogeather impertinent yea repugnant to his purpose If of the seduced Christians who by schisme or heresy were separated from the rest it is more then ordinary it is intollerable falshood to say that they were generally named Catholikes whome all both prophane and ecclesiasticall writers who were not parties in their broyles commoÌ„ly record eyther by the generall name of schismatikes of Greece or by the particuler names of the authours who raysed these factions as Meletians Luciferians Macedonians Fields shamlesse deuise of the ceasing of the name Catholike to be a note of the Church refuted Nestorians and the like of Meletius of Lucifer of Macedonius of Nestorius 3. Againe suppose the glorious and triumphant name of Catholike ceased to be a note of the true Church by the Grecian schisme you should tell vs M. Field by what schisme or reuolt she first left that marke Who robbed her of it What complaints were made of the wrong offered to so chast a spouse These and many such points should be specified which you of a guilty and teacherous conscience willfully omit For will you auouch it ceased to be a note at that great diuision or open rebellion which See Baron ann Chri 306. the Meletians the Arians made about the 300. yeare of our Lord But sundry Canons of the Councell of Nice the writings of Saint Paicanus Saint Hilary Saint Cyrill and Saint Augustine The decrees of Gratian Valentinian and Theodosius three worthy Emperours beare witnes against Conc. Nic. can 8. 10. 19. S. Pacian ep 1. ad symp Hilar. l. ad Constan. Cyril cate 18. Aug. epist 107. â—piphan haer 68. you who liuing some at the same time some immediatly after do notwithstanding acknowledge it a marke of the true Church And chiefly Epiphanius who writing of the same schisme recordeth that the true Christistians who at that tyme cleaned to Peter Bishop of Alexandria fronted their Churches with this inscription Ecclesia Catholica the Catholike Church Those that did adhere to Meletius branded theirs with this note Ecclesia Martyrum The Church of Martyrs 4. Will you pretend it ceased at the tyme of that proud and presumptuous breach which Iohn the Patriarch of Constantinople caused when he did arrogate to be sole and vniuersall Patriarch But I find in the writings of S. Gregory the great in the abiuration of the schismaticall Greg. l. 4. indict 13. ep 2. l. 12. ep 7. l. 10. indict 5. ep 31. Beda histo l. 3. c. 29. Bishops pronounced agaynst heresy at the same tyme In venerable Bede and innumerable other moderne authours that it still continued a true note of the Church Moreouer that this rash assertion may manifestly appeare to be nothing else but a clowdy fiction of yours to hide the light of so faire a marke Reason teacheth and Doctour Whitaker often confesseth The markes and propertyes of the Church to be vnseparable from the Church whose marks they are Therfore that which once was must still coÌ„tinue a marke of the Church because the true Church albeit admit some accidentall change yet it is alwayes in VVhitak contro 2. q. 5. ca. 18. folio 505. nature vnuariable in essence vnchaungeable so that the propertyes which flow from the essence thereof as the name Catholike doth can no more be altered chaunged or cease then the power of laughing a property which proceedeth from the nature of man can euer cease to apperteyne to man 5. Secondly the name of Catholike was not as Saint Paicanus writeth ab homine mutuatum borrowed from a man to be subiect to chaunge but inspired by the holy Ghost to be a permanent and perpetuall marke to distinguish not for a tyme but for euer the people of God from hereticall assemblies Whereupon he sayth This name Paâ—iaÌ„ ep 1. ad Symp. Catholike neyther soundeth Marcion nor Apelles nor Montanus neyther doth it acknowledge any hereticall authours Lastly iâ— Field will haue the name Catholike now cease to be a note of Christs flocke because it denoteth not his heard of sectaries he must mak an article of our creed which is no lesse then blasphemy cease to be true he must cease to belieue the Church of the Apostles cease to belieue the holy Catholike Church and impiously translate the honourable title Field vbi supra folio 57. prope finem as himselfe tearmeth it of Christs immaculate spouse to the Satanicall synagogue and aduoutresse of the Diuell She must be also Catholike she the harlot must be graced with the stile trimmed with the ornaments set forth and knowne by the peculiar and celestiall badge of her Ministers To leaue M. Field and encounter with his fellowes 6. Fulke and Whitaker hauing not brewed that new deuise of Fields imitating the Nouatians and other Fulke in c. 11. art sect 4. VVhitaker cont 2. q. 5. heretikes apishly professe that they are the true Catholikes howsoeuer we seeme to boast of the name Of the truth of the thinge I shall speake in due tyme. Now the whole question is about the name who are commonly knowne thereby Protestants or we whome they terme Papists Aske first the opinion and iudgement of all nations in whatsoeuer bookes they reade that Catholikes are of this minde Lutherans Caluinists Anabaptists of that doe they euer stagger or doubt who are meant by the worde Catholike we or Protestants Inquire then of the Turks Iewes and Infidells when they speake write or heare of Catholikes whether they vnderstand not the professours of the Roman Church Consult the consciences of Protestantes themselues goe into Germany knocke at the gates of Geneua
of the world Since retired to some few particuler and vnknown coastes Since perished out of view of all nations is heretofore resuted at large in the fourth chapter of this treatise And Saint Augustine detesteth it as a rash temerarious false and abhominable deuise He thinketh it strange to be spoken of and asketh what inuader Christ suffered to robbe him of his goods Of the whole world the price of his bloud Besides the places of Scripture by which S. Aug. tomo 8 in psal 101. conci 2. Augustine demonstrateth the Kingdome of Christ to be euery where extended to replenish the whole face of the earth to possesse all the endes of the world are not prophesies only of S. Augustines of Optatus of Saint Ieromes age they specify not their dayes any more then ours but they are indeterminably Aug. Exp. 2. in psal 21. written by the holy Ghost for all times ages Therefore they are as truly verified now as then as iustly vrged by vs agaynst Protestants as by them agaynst Luciferians or Donatistes And the exceptions taken by their aduersaries are the same which are now pursued by ours 12. Let me pose you M. Whitaker Doth he not deserue as great a curse who shall now deny the Passion and Resurrection of Christ as any heretike should doe in gaynsaying it in Saint Augustines tymes And yet S. Augustine maketh a like comparison between those mysteryes Aug. Ep. 48. and this of the Churches vniuersality As sayth he he shal be anathema which preacheth that Christ neyther suffered nor rose agayne because we learne by the Ghospell that it behoued Christ to suffer and to rise againe the third day So he shall also be anathema whosoeuer preacheth the Church to be elswhere then in the communion of all nations because by the selfe same gospell we learne in the words next following And pennance to be preached in his name and remission of sinnes thoughout all nations Wherfore as the former textes of Scripturre touching his death and resurrection so these concerning the amplitude of his Church are generally verifyed of all times and ages 13. But Doctour Whitaker obiecteth that there VVhitak cont 2. q. 5. c. 6. was a tyme at the beginning when the Church was not vniuersal I answere that as there is a tyme when a child new borne cannot actually laugh or exercise the function of man yet is then a true man and hath the power or faculty of laughing So the Church in her infancy was not actually dilated and propagated ouer all countryes yet it was then planted to be vniuersall and had the property of vniuersality belonging to it Because Christ at the first erecting of it sayd Teach ye all nations Going Matt. viti v. 19. Marc. 56. vers 15. Act. 1. v. 8. into the whole world preach the gospell to all creatures You shal be witnesses vnto one in Ierusalem and in all Iury and Samaria and euen to the vtmost of the earth Therefore although not the actuall extension yet the prerogatiue of Vniuersality apperteyned to the Church from the beginning and after that she should once obteyne her vniuersall and actuall propagation the diuine oracles often witnesse it should so continue vnto the end of the world As hath beene shewed both here in the fourth chapter of this third part Howbeit Mayster Whitaker ceaseth not to wrangle For because he cannot challenge the right of the thinge he picketh a quarrell at the etimology of the name Catholike he will not haue it to signify vniuersality of place but only of the truth saying That Church is VVhitak contro 2. q. 5. c. 2. q. 6. c. 2. Eulke in c. 24. Luc. sect 4. in name and deed Catholike which Catholikely and truly teacheth all the points of religion whatsoeuer ought to be learned and belieued of a Christian man The same is also auerred by Doctour Fulke 14. But how can it thus be a note of the true Church The true doctrine in all dogmaticall poyntes as I haue heretofore declared is more obscure and hidden then the Church It is the inward substance or dowry of the Church It cannot possibly be discerned especially by the vnlearned nor consequently guide them to the knowledge of the Church It is constantly challenged by all heretikes whatsoeuer Aske the Arian the Pelagian the Gnosticke the Anabaptist c. Euery one of them whosoeuer else will tell you that he alone hath the vniuersall truth and it would be a bootlesse labour to goe about by that marke taken in that sense to perswade him the contrary Yet into this labyrinth other heretikes of former tymes haue craftily retired For Vincentius the Rogatian would haue the word Catholike to Aug. Ep. 48. ad Vincentium Rogatian import the like integrity of fayth and vniuersall keeping of the commandements whome S. Augustine refelleth in this manner Thou seemest to haue found out a witty deuise when thou doest interprete the name Catholike not of the communion of all the world but of the obseruation of all the diuine precepts al the Sacramēts which deuise of his new burnished now Aug. de vt credendi c. 7. by our aduersaries he vtterly reiecteth immediatly after alleadgeth the sentence before cited with this preamble whatsoeuer crooked trains any mā weaueth against the simplicity of whatsoeuer he casteth of wily falshood euen as he shal be ana thema who preacheth that Christ hath not suffered nor risen So he that shall Aug. in ps 18. expo 2. deny the Church to be in the communion of the world Because both are learned out of the same Ghospell Besides Saint Augustine flatly distinguisheth this not of vniuersality or amplitude Fulke in c. 24. Lu. sect 2. in 2. ad Thess 2. sectione 5. VVhitak contro 2. from the verity of the Church in all mysteries of faith saying The Church is one as algraunt if you regard the whole worlde more stored with multitude and as they that know affirme more syncere in truth then all the rest but of the truth it is another question Loe M. Whitaker how you confound questions affect obscurities lurke in holes that you maynteyne a part in faction who might hold all in peace concord Abbot in his answere to M. D. Bishop Ep. to the King pag 15. 15. The last obiection repeated by M. Fulke Mayster Whitaker and Rhetorically dilated by M. Robert Abbot against our restraining the Citty of God vnto the Sea of Rome hath beene often answered by our men That we take not the Roman Church for the particuler diocesse which belonges to Rome but for the latitude of all people and countryes who consort with the Pope in Sacramentes fayth and communion acknowledging him for Christes vicar vpon earth And thus the Roman Church hath beene euer accounted all one with the Catholike and vniuersall Church For Saint Ambrose writeth of his Brother Satyrus desyring in pilgrimage Ambrosius in serm de ob
be reputed an aduersary while he sitteth in the throne And Saint Paul directly teacheth that the personall line and continuall propagation of Prophets Euangelistes Pastours and Doctours was instituted by God for the perpetuall succession and continuance Ephes 4. v. 11. 12. 13. Ibid. v. 14. of truth That now we be not children wauering and caryed about with euery winde of doctrine c. Therefore the true personall succession cannot be where the succession of doctrine wauereth much lesse where it fayleth which M. Reynolds M. Whitaker and sundry of our Protestant Reynolds in his conference ca. 7. diuis 9. VVhitak contr 1. q. 5. cap. 6. folio 271. aduersaries earnestly auowe and diligently demonstraty to our handes thereby to defeate if they could possible the prerogatiue of our succeeding Bishops But albeit it maketh nothing agaynst vs nay vpholdeth the right of our clayme who agree with our auncestours in al points of fayth yet it vtterly ouerthrowneth the vsurped title they newly challenge to the pedigree of our Bishops froÌ„ whome they dissent in the very many articles of our beliefe For by their owne arguments no participation can they haue with them in chayres no affinity or succession in Priestly thrones agaynst whome they bray forth defiance in doctrine 6. Now as touching Election the third thing which is defectiue in the Protestant ministery that is a priuiledge only due to ecclesiasticall persons For although secular ProtestaÌ„t Bishops want the electioÌ„ of Deane chapter of all clergy persoÌ„s Princes or such as haue auowsans might somtyme present and nominate their Prelates although the consent and approbation of people for greater vnion and peace hath beene also required yet the Election which interesseth the elected entitleth him to his dignity and giueth him a certayne right to his calling This is and euer was only proper to the Pope to the Deane and Chapter or some other of the Clergy and flatly forbidden to the laity vnder payne of excommunication in In Concil gener 8. can 22. ap Grat. distinc 63. c. Hadrian In Syno Niâ— 2. can 3. the eight generall Councell vnder Basil the Emperour and Adrian the Pope Likewise in the second Nicen Synod it is declared That euery Election of Bishop Priest Deacon made by secular powers let it be inualide and of no force And amongst the Canons of the Apostles the thirtith Canon hath these wordes The Bishop who by the fauour of the Princes and Potentates of the world hath gotten his Church let him be deposed But our English Protestant Bishops haue inuaded their Seas by the fauour of Princes by their letters patents without the canonicall election of Pope Deane and Inter can Aposto ca. 30. Chapter or any ecclesiasticall person Therefore they are to be deposed as wolfes vsurpers entring in at the window and not at the dore This defect is not fayned by coniectures as Barlowes consecration is by Mayster Mason nor proued by secret partiall and vnknowne Recordes MasoÌ„ l 3. c. 4. pag. 127. as he doth the ordination of others But it is publikely set downe in the common receaued lawes or Statutes of the Realme For in the first of King Edward the 1. Edward chapter 2. sixt an Act of Parlament was made for disanulling the election of Archbishops and Bishops by the Deane and Chap. taking away the writ of Conge-deslier grauÌ„ted to that purpose The wordes of the Statute are these The writ of Congedeslier was not to be graunted in King Edwards dais whose lawes Queene Elizabeth reestablished 8. Eliza. 1. 7. Be it enacted by the King with the assent of the Lords spirituall and temporall and the Commons in this present Parlament assembled by the authority of the same that from henceforth no such Conge-deslier be graunted nor election of any Archbishop or Bishop by the Deane and Chapter made but that the Kinge may by his letters Patentes at all tymes when any Archbishopricke or Bishopricke be voyde conferre the same to any persons to whome the Kinge shall think meete Can there be a more euident proofe that the Bishops of King Edwards dayes when this Statute was in force wanted their canonical electioÌ„ And after when his lawes repealed by Queene Mary were reestablished by Queene Elizabeth at least in the beginning how beit since they make shew of returning to the auncient custome Can there be likewise a more vehement suspition willfull forgery in M. Masons registers which testify the Writ of Conge-deslier to be graunted forth when by the tenour of that law it could not be graunted 8. Notwithstanding although their Bishops election Mason lib. 2. chap. 10. fol. 88. 89. The ordination of Protestant Priests Bishops vnlawfull inualide noneat all was inualide and succession of no account yet M. Mason stifly vrgeth that their ordination or consecration was good vnlesse we can name some defect eyther in the consecrated or consecratours I answere that the consecratours after their reuolte from the Catholique Church obstinat persisting in schisme heresy were excommunicated and suspended from the due execution and practise of their functions So that although they had beene before true lawfull Bishops as none excepting Cranmer were of the whole Protestant ranke yet then their authority being taken away by the Catholike Church which as she had power to giue had power also to restrayne and disanull their iurisdiction they could not lawfully communicate vnto others that which was suspended in themselues For this cause Saint Athanasius accouÌ„teth them not in the number of true Bâ—shops who are consecrated by heretikes saying By what right can they Athanasius in Concil Arimi Seleuc. § Quae auteÌ„ Seieâ—ciae be Bishops if they receaued their ordination from heretikes as they theÌ„selues accuse them to be Likewise writing in another place in the person of Pope Iulius It is impossible quoth he that the ordinations made by Secundus being an AriaÌ„ could haue any force in the Catholike Church 6. But M. Mason our Protestants Attorney will reply Apol. 2. that S. Athanasius is to be vnderstood of the legitimate and lawfull vse not of the validity of ordination For that euery Bishop communicateth not by reason of his inherent grace or out ward vnion with the Church but by vertue of his episcopall character which no schisme quoth he by deduction out of our writinges no sinne no Mason l. 2. c. 10. fo 88. heresy no censures of the Church no excommunication suspension interdiction degradation nothing nothing at all sauing only death if death can dissolue it Thus he I graunt that the character is indeleble and that alone is sufficient in the consecratour if his intention also be right and if he vse the true matter and forme essentially required thereunto But our English Superintendents after their fal from the Roman Church neyther intended to giue those holy orders which were instituted by Christ neyther did the ordeyned intend to receaue them
such as Bonner was discharged and neuer called more in question about that matter But it was presently after ordeyned in Parlament That all actes heretofore made or 8. Eliz. 1. 39. Eliz. 8. done by any person about the consecration confirmation or inuesting of any person elected to the dignity of an Archbishop or Bishop by vertue of the Queenes letters patents or commission since the beginning of her raigne shal be adiudged good 18. Which lawes had beene superfluous and not beseeming the dignity of that place if the sayd Bishops had been sufficiently made before especially seeing it is prouided in the same parlament that all tenders of the sayd 8. Eliz. c. 1. circa fineÌ„ â—ath made by any Archbishop or Bishop aforesayd or before the last day of this present Session to be made c. all refusalls of the same oath so tendred or before the last day of this present Session to be tendred by any Archbishop or Bishop c. shal be voyde and of no effect or validity in the law What better proofes What more forcible arguments to conuince the nullity of their Bishops former ordination then these Acts of Parlament these decisions of the Iudges That acquittance of Bishop Bonner This disanuiling of the oath tendred and refusall Abridgement of Diars reports 7. Eliz. 23. 4. thereof vntill that present Session in which their Bishops were adiudged authorized and enacted to be lawfull Otherwise it had belonged to that high Court to haue defended and maynteyned their Bishops precedent inauguration their tendring of the oath according to Sand de schis Angli pa. 166 D. Harding in his coÌ„fut of the Apol. par 2. cap. â— the Statute of the first of Queene Elizabeth condemned others refusall contrary thereunto 19. Further if Protestant superintendents had that vndoubted ordination which Mayster Mason fancieth why did their Ministers after Queene Elizabeth had vniustly deposed her lawfull Pastours seeke to Antony Kitchen Bishop of Landasse to be consecrated by him who by reason of his pretended blindnes auoyded the taske Why did they repayre to the Irish Bishop in the Tower Fulk in his answ to a counter Cashol p. 50. VVhitak contr 1. q. 5. cap. 6. Sutcliffe answere to exceptions pag. 87. Sparke in his answere to M. Iohn d' Albinsc 1. p 20 23. 24. 26. who likewise refused to lay hands vpon them and therfore were constreyned to ordeyne one another at the Nagge 's head in Cheapeside in such ridiculous manner as they are now ashamed of it Or if they had receaued their consecration from our Catholik Bishops what iniury doth Doctour Fulke both to his owne Prelats ours in saying vnto vs You are much deceaued if you think we esteeme your offices of Bishops Priestes and Deacons any better then laymen and you presume too much to thinke that we receaue your ordering to be lawfull What wronge doth Doctour Whitaker to himselfe and his collegues when he affirmeth our Catholique Bishops not to be lawfull Bishops eyther by diuine ecclesiasticall or Ciuill law And Sutcliffe in like manner The Romish Church is not the true Church hauing no Bishops nor Priestes at all but only in name what disgrace did Doctour Sparke cast on the glory of their Clergy when writing agaynst vs he presumeth to auow that our Bishops and Priestes haue no ordinary calling but wholy vnlawfull That infinite haue had their coÌ„secrations and orders from such as were no true Popes or Bishops during the tyme of the Papall schismes and thereupon inferreth how can we count those right Bishops and Priestes 〈◊〉 were made by such as had no right to make any or how shall we 〈◊〉 them from such as fetch their pedigree from right Popes This 〈◊〉 will trouble the whole Church of Rome to cracke 20. But now M. Sparke not the Church of Rome alone but your reformed Church of England is put to the trouble of cracking that nut Now you your selfe must cracke it or els you are a wolfe an intruder who commeth to kill and destroy the sheepe of Christ For as Socrates in the like case pithyly reasoned By the Nicen Fathers Socrates in hist Eccl. l. c. 32. all later Bishops are ordeyned if they had not the holy Ghost who might descend by ordination into euery one neyther haue these receaued the function of Priesthood For how could they receaue it when it 〈…〉 giuen by them who had it not So I dispute with Mayster Mason if our Bishops and Priestes had no ordinary calling no right to ordeyne any Yf they were wholy vnlawfull and meere laymen as his fellowes weene what calling haue their superintendents What ordination What spirituall iurisdiction deriued from such as had no authority to ordeyne them Doctour Whitaker therefore VVhitak contr 2. q. 5. c. 6. folio 35â— more ancient and neerer the beginning of Protestant profession then Maister Mason flatly denyeth the ordination or calling of their Mynistery to proceed from the Catholique Clergy which went before them saying Our Bishops and ministers although they be not ordeyned by Papistical Nostri Episcopi ministri si non sunt a Papisticis Episcopis ordinati tamen rite legitime ordinaÌ„tur Ibidem folio 357. IbideÌ„ folio 36. Bishops yet they are orderly and lawfully ordeyned A little before Truly amongst them Catholiques only they are lawfull Pastours who are called and created according to their order But we say their Ministery was corrupted and therefore that we ought not to be made and created Bishops by them Immediatly after being vrged with a Canon of the first Nicen Councell That a Bishop ought to be created by two or three Bishops he answereth That law was enacted by the Bishops and it was pious if it may be commodiously done and if there be godly Bishops from whome ordination may be had otherwise not which constitution in the flourishing Church may be reteyned not in the lapsed Agayne Touching ordination by three Bishops that constitution is to be obserued as longe as thinges remayne whole and entire and as longe as the Bishops were good otherwise not 21. Besides Yf he Bellarmine graunt our vocation saith Whitaker to be lawfull which neuer any Catholique did Ibid. f. 361. for ordination we 〈◊〉 contend because they that haue authority to cal haue authority also to ordeyne of lawfull ordination cannot be â—â—tayned c. But touching the Bishops of those tymes they neuer could be drawn Ad Episcopos veròillorum â—emporuÌ„ quod attinet illinuÌ„ quam induci potuerunt vt quemquaÌ„ ordinareÌ„t nisi qui illis per oÌ„niafaueret to ordeyne any vnlesse it were such a one as in all thinges fauoured theÌ„ For this cause he flieth at the end to an extraordinary successioÌ„ agaynst the common fashion and vulgarly receaued custome c. This quoth he our Church had because the ordinary succession was corrupt Where I pray Mayster Mason where lay your Registers hid when this glorious light of your
vayne to be ready to obey him who reiect his Mynisters Therefore he commaundeth the word and doctrine to be required from the mouth of Prophets and Doctours who teach in his name and by his warrant least we foolishly hunt after new reuelations Yf this be so how durst your M. Caluin How durst our sectaryes deliuer a Gospell they neuer tooke from the mouth of any Prophet or Doctour Caluinus contra errores Serueti With what face doe they vaunt of obeying God when they disobey his Mynisters the interpreters of his will How shall we know that they who follow not the setled course prescribed by him doe not foolishly hunt after new reuelations Michael Seruetus forsooke that ordinary way he vsed the like pretense as M. Mason doth of reuelation froÌ„ Scripture the same Caluin inueighed agaynst him That like another Mahomet he rose a restorer of a new world with a new and vnknowne reuelation Is not this sayth he to make voyd the whole glory which Christ hath gotteÌ„ By thy own saying I coÌ„demne thee and thy fellowes o vngracious seruant For by the same argument thou o Caluin art like another Mahomet Caluin his followers come like Mahomet with new reuelations the English sectaryes progenitours like so many Mahomets who contrary to the publike truth receaued in the Church challenged another reuealed to them out of holy Scripture With whome I reason thus When Cranmer in England or any other beganne to vent their reformed Gospell eyther the same Gospell was preached by some lawfull Pastours in some partes of the world or not Yf it were not The Church of Protestants was no where extant the glory of Christs Church in their conceit was wholy extinguished If it were FroÌ„ those Pastours our sectaryes should haue deriued their succession To theÌ„ they ought to haue gone for their holy Orders 29. Or if the shell of ordinution from the Priestes of Tertullian in praes ca. 20. Antichrist was good inough for their Antichristian synagogue at least from them they ought to haue taken rraducem fidei semina doctrinae their letters patents and commission to preach From them they should haue gleaned the kernell of doctrine they should haue drawne from those pure Churches the line of fayth and seeds of doctrine as Tertullian anoucheth Aug. l. 5. de baps contra donatist cap. 26. which aduise S. Cyprian also giueth and S. Augustine much commendeth it saying That which he Cyprian admonisheth that we repayre to the conduite head that is to Apostolicall tradition and from thence direct the pipe to our tymes is an excellent The succession propagation of truth which heer we seeke cannot be learned out of Scripture 2. Pet. â— v. 16. thinge and without doubt to be obserued especially seeing in this mark of succession it is not the bare truth for which we inquire but the propagation traditioÌ„ reception coÌ„tinuance lineall descent of the truth how it hath been coÌ„ueyed by Pastour to Pastour in al succeeding ages how taught how belieued from the Apostles dayes euen vnto ours This cannot be learned out of Scripture because it followeth after the Scripture The succession of doctrine came after the Scriptures were written how shall it then be proued by the precedeÌ„t Scriptures which were in the Apostles time who endited them depraued and Athanasius ora 2. contra Arian peruerted by some to their owne perdition as S. Peter witnesseth and why may not such deprauatours much more be now How can the Scriptures beare witnes of the publication progresse true perseuerance of that Eos qui aliunde quaÌ„ a tota successione Cathedrae ecclesiastica originem fidei suae deducunt haereticos esse which fell out many yeares after their authours compilers were dead So that for the true doctrinal you must needs haue recourse to the true Pastoral succession which are inseparably chayned and linked togeather To leaue this way and endeauour eyther by Scriptures or by any other meanes to vphould the continuall descent propagation of fayth is an euident brand or note of heresy as S. Athanasius anoweth saying They are heretikes who de riue the origen of their fayth any where els then from the whole succession of the Ecclesiasticall chayre which he accounteth Aug tract 37. in Ioan there an excellent and an admirable way to fiâ—d out an hereticall sect And S. Augustine affirmeth That to be the Catholike fayth which comming from the doctrine of the Apostles is planted in vs by the line of succession S. Irenaeus also more auncient Irenaeus l. 4. cap. 45. then he sayth VVith whome the succession of Bishops from the Apostles tyme downeward remayned these are they who conserue our sayth doe expound the Scriptures vnto vs without danger 30. By this tyme thou perceauest courteous Reader the peruerse vnto ward course of Protestants who departed from the Pastours of the Church to the written word wheras they should haue repayred to her Pastours to haue learned without daunger the meaning of that word Thou perceauest the beggary or nullity rather of their prophane secular ministery which vndertaketh the care of sonles without any true election ordination succession or mission Thou perceauest how vainly they confide in their reuelations from Scripture who haue no certayne rule or publike warrant as Catholikes haue to knowe whether their reuelations proceed from God or no. Thou seest how they beare about them the earemarke of heretiks in deriuing their fayth from another Origene then the line of Apostolicall succession Thou seest how dangerously they vsurpe the functioÌ„ of Pastours who are wolfs robbers and soule-killers of the sheep so deadly bought with the bloud of Christ CHAP. XXI In which the Beginning Propagation Continuance of the true Fayth is proued to be a Note of the true Church and only to appertayne to the Roman Church which neuer altered the Faith it first receaued from the Apostles I SAY prophecying of the true Church and of the very place from whence Isay 2. v. 3. the preaching of the euangelical gospell should begin sayd The law shall come from Sion and the word of our Lord froÌ„ Act. 1. v. 8. IerusaleÌ„ Our Sauiour doth not only assigne the same beginning but foretelleth Luc. 24. v. 46. 47. the growth increase and continuance therof in these wordes You shal be witnesses vnto me in Ierusalem and in all Iury and Samaria and euen to the vtmost of the earth And Matth. 13. v. 37. 39. item 24. v. 14. It behooued pennance to be preached in his name and remission of sinns vnto all nations beginning at Ierusalem Then he auerreth that the seede of his word thus sowed in the field of the world shold increase and grow vntill the haruest That is vntill the last day vntill the consummation of all thinges Hence S Augustine Aug. de vnit Eccl. cap. 10. maketh this illation Let vs therefore holde the Church
designed by the mouth of our Lord from whence it is to beginne and how farre it is to be dilated it is to beginne at Ierusalem and to be dilated into all nations Where he often sayth it shal perseuere Ibidem c. 5. vntill the end of the world This marke is distinct from those which I haue explaned heretofore because I speake not here of the vniuersall being of the Church but of the manner how it came to be in all nations 〈◊〉 of the successiue line of pastorall doctrine but of the order how it also continued for euer 2. After which sort it is to be reduced to the precedent note of Apostolicall succession and such Churches as are thus deriued from those which the Apostles planted Tertull. in praes cont haer may be truly called as Tertullian affirmeth Apostolicall Churches But the Church of Rome only can shew how it beganne at Ierusalem how it grew and spread it selfe into all nations how it still perseuereth whole and entire in all the pointes of fayth she first sucked from the Apostles The Apostolicall fayth is to be knoweÌ„ not by the priuat expositions which now are deuised but by the generall interpretations of Scripture which haue been deliuered froÌ„ tyme to tyme. breastes Therefore she alone is the vndoubted spouse of Iesus Christ For we doe not here intrude our selues to the Apostles tymes and lay clayme as Protestants and other heretikes falsly doe to the Apostolicall faith but to the preaching propagatioÌ„ continuance of that fayth not to the new interpretatioÌ„s which now are made of the written word but to the receaued expositions which from tyme to tyme from country to country from Iury to Rome from Rome to all nations haue beene infallibly gathered and faythfully deliuered out of that sacred word Of this our sectaryes are so destitute as they had not any Priest or Bishop Clark of layman woman or childe in the whole world who preached vnto Luther their first beginner and deliuered vnto him or any other of his consorts their Protestant doctrin Therfore Mayster Mason retire to as you haue heard to the reuelation of Scripture made in England to Cranmer Latimer Ridley and their fellowes others to the like reuelations made to Luther at wittemberge to Caluin at Geneua Mason l. 1. chap. 2. fol. 11. to Oecolampadius at Basil from thence they deriue the propagation or reuiuall of their Gospell which lay dead before for many ages And that which Saint Augustine Aug. l. de vnit Eccl. cap. 17. condemned in the Donatists of no lesse then blasphemy to wit that the good seede of heauenly truth which was sowed by the Apostles and Apostolicall men in all the world and which was there to grow vntill the haruest should haue perished out of those places and be sowed a new out of Africa This I say which he accounted in them a most detestable blasphemy is reuiued again by our late Sectaries who as wretchedly dreame that the same seede was decayed in their dayes or couered at least froÌ„ the view of the world that it had not any publike Pastours to preserue it Doctours to water it preachers to sow it but it must be sowed a new by Cranmer out of England by Luther out of Wittemberge out of Geneua by Caluin whose folly I impugne with Saint Augustines wordes For as his enemyes furnish our Sectaryes with obiections so he armeth vs with irresistable answeres Let them sayth he search the Scriptures and agaynst so many testimonyes which proclayme the Church of Christ to be spread ouer all the world let them Aug. de vnit eccl c. 4. bring but one as certayne and manifest as those by which they demonstrate the Church of Christ to haue perished out of other nations and only to haue remayned in Africa as though it should haue another beginning not from Ierusaelem but from Carthage where first they set vp a Bishop agaynst a Bishop Or as we may apply it to our purpose VVhitak cont 2. q. 5. cap. 1. The Apology of the English Church pa. 4. chap. 4. Caluin libro 4. instit 1. c. 7. §. 24. Fox acts and mon. pag. 400. and pag. 402. Oecolampadius vpon his tomb at Basill is called Euangelicae doctrinae Author primus Buâ—er â—â— An. 36. ad Episco Hereford calleth Luther primum Apostolum purioris â—uangelij Ioachim Camera fratrum orthodoxae Eccles pag. 161. calleth â—uther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from England from Wittemberge from Geneua where by Bishops of Priestes lately sprunge vp are scattered abroad new seedes of beliefe contrary to the sowinges of all other Bishops and Priestes In so much as their owne followers attribute vnto them The Restauration The Bringing to light The first Beginning or Rebudding of the Gospell The Reedification of the desolate ruines of Religion The Opening of a veyne longe hid before The Rising of aebeame of truth then vnknowne and vnheard They call them the first Authours first Maysters first restorers first Apostles of their euangelicall strange â—â—d new reformed doctrine For themselues also entitle it new â—â—d strange And another of their fauourites auerreth that â—uther receaued not his fayth eyther froÌ„ Husse or Wickâ—iffe but was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed of himselfe by the help no doubt aâ— he imâ—gâ—â—ed of holy Scripture A playne demonstration that the Protestant fayth is not that which beginning first at Ierusalem was diffused ouer the world and from Pastour to Pastour descended by the Apostles prescribed way of preaching vnto them Now let vs see whether this property belonge not to the Roman Church 3. Our aduersaries cannot deny but that the ChristiaÌ„ faith first preached at Rome came from Ierusalem eyther by Saint Peter as the whole clowd of Fathers and greatest torrent of Protestants beare witnes or at least by S. Paul who continued the same preaching and was there vnder Nero crowned with martyrdome Likewise that the same fayth was propagated into all Nations the Apostle also testifieth saying to the Romans Your fayth is renowned Rom. 1. v. 8. in the whole world and Saint Irenaeus calling it the greatest and most auncient Church of Rome knowne to all the world as founded by the two most glorious Apostles Peter and Paul addeth Irenaeus l. 3. c. 3. adu haeres immediatly after that vnto this Church in respect of her more mighty principality it is necessary that all Churches agree and haue accesse that is to say all faythfull people wheresoeuer they liue In which Church the tradition that hath descended from the Apostles VVhitak in his ans to Doctor Sanders 2. demonst Fulke in c. 22. Thessa sect 7. Reynolds in his 5. conclus hath euer beene kept by those that liue in any place of the world Fot this cause our aduersaryes confesse that it was our mother Church a most pure excellent and flourishing Church And so continued for some few ages But since say they it is degenerated into a
bastard Church into an adulterous Church Wherefore the only thinge I am to proue is that the Roman church neuer ceased to be the true church of Iesus christ or which is all one that it neuer altered her religion neuer changed in any essentiall point from the purity of fayth which the Apostles togeather with their bloud to speak with Tertullian powred into it Which I first demonstrate TertulliaÌ„ in praes contra haer with this common argument often heretofore insinuated 4. The diuin prouideÌ„ce hath preserued inuiolably the truth of his Gospel in the persoÌ„ of succession inuisible descent of Bishops Priestes and preachers in some place or other for he hath appoynted a perpetuall generation of Apostles Prophets Euangelists Pastours Doctours to continue in his Church vntill we meete all into the vnity Ephes 4. v. 13. of sayth and knowledge of the Sonne of God that is vntill the last day The finall end or cause was that now we be not children wauering and carryed about with euery winde of doctrine So that Ibidem v. 14. as an orderly ranke of Pastours and preachers was still to remayne euen so the linke of heauenly truth is perpetually chayned thereunto by the holy Ghost in so much as the gates of hell and all the might of Satan shall neuer separate them but no other row of succeeding Pastours can be named besides those of the Roman Church or such as descending from them in all partes of the world haue likewise agreed with them in fayth and doctrine therefore they are the Doctours and Pastours which our Lord hath appointed to abide in his Church vnto the worke of the ministery vnto the edifying of the body of Christ vntill Ephes 4. v. 12. we all meet in the vnity of fayth 5. Secondly that Church which once was the chast and vndefiled spouse of Christ can neuer cease to be his Three only wayes can a true Church fayle by Schisme heresy or apostacy Schisma est recessus vel diuisio ab vnitate ecclesiae spouse or loose the integrity of sauing fayth vnlesse it be diuorced from him by schisme heresy or apostacy Schisme commeth from the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is defined a departure or diuision from the vnity of the Church by which the band and communion held with a former Church is broken and cut off Heresy as it is now generally taken is a willfull election and firme adhesion to some priuate and singular opinion or rather errour coÌ„trary to the generall approued doctrine of the Church and it is deriued from the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth to chuse or voluntarily to preferre one thinge before another Apostacy is a defection or reuolte A description of heresy from God in such manner as it renounceth his faith casteth of the very name and title of a Christian by imbracing Iudaisme Turcisme or Paganisme But the RomaÌ„ Church which once syncerely professed the faith Of Apostacy of Christ neuer deuided it selfe by Schisme from the body of other faythfull Christians It neuer brake the communion or went forth froÌ„ the society of any elder Church The Roman Church neuer failed any of thes waies Not by Schisme Or if it did tell vs whose company it left From whom it went forth And where was the true Church which the Roman forsooke The Grecians and other schismaticall Churches haue separated themselues from her but she neuer went out or reuolted from any Likewise the RomaÌ„ Church hath at no tyme by voluntary election made choyce of any singular or new opinion disagreable to the common receaued doctrine of the Christian world Nor by heresy It hath cleaned in no age to priuate articles or propositions of fayth which were not at the same tyme generally maynteyned in the Church of Christ For who did euer Nor yet by Apostacy taxe the Roman Church of nouelty or innouation in this kinde What true Church did euer disclayme from this singularity or hereticall pertinacy in the Roman Church Did it betwitch all nations in a moment with detestable heresy And was no man left to discouer the M. Nappâ—r vpoÌ„ the reuelation p. 66. and 68. item p. 43. 63. MelancthoÌ„ in locis postremo editis Beza confess general c. 7. sect 12. Humfrey Iesuitis 2. part pag. 6â—4 VVhitak contro 2. q. 4 fol. 144. Fulke in his answer to a counterfeit Catholik pag. 36. infection It can not be Much lesse did it depart from Christ by the crime of Apostacy which necessarily presupposeth a departure from the true Church and a reuolte from the openly professed fayth with the renouncing of Christianity and falling to infidelity Wherefore seeing by no other meanes a Church once true can possibly decay the Roman Church which by neyther of these wayes hath strayed from the truth perseuereth still the Church of Christ vnstained in her fayth 6. Thirdly if the Roman Church euer fayled I aske when By whome Vnder what Pope or Emperour it first beganne to play the aduoutresse Mayster Napper maynteyneth that it did first degenerate about 300. and thirteene yeares after Christ by the meanes of Pope Siluester Melancton about the foure hundred twenty by the vsurpation of Zosimus Beza about the foure hundred and forty by the arrogancy of Leo. Doctour Humfrey about the fiue hundred ninty seaueÌ„ by Gregory the great whom he tearmeth the first Pope and leader of the Popish daunce Why taker and Fulke about the sixe hundred and sixe by Boniface the third his successours For Whitaker affirmeth All that followed Gregory to be true Antichrists Many other dissentions there be amongst them Because the CeÌ„turistes sometymes say that it beganne to be corrupted in Cent. c. 4. col 71. 79. 80. 81. c. Cent. 2. c. 4. col 55. Cent. 1. cap. 10. col 571. c. 584. and. c. 4. col 54. Et conuenientia testimonia non erant Marc. 14. Daniel 13. the three hundred sometymes in the two hundred yeare after Christ Other while they ascend higher and find corruptions euen in the Apostles dayes But as the disagreement of the two wicked Iudges in accusing Susanna one affirming she committed adultery vnder one tree another vnder another was a most apparant testimony in the iudgement of all people of her vnstayned chastity their inueterate malice So if another Daniell would now determine our cause this variance of our aduersaryes in appeaching the Roman Church one auonching she reuolted from Christ and fell into her spiritual adultery vnder one Pope Another vnder another One in the tyme of Siluester Another of Leo A third of Gregory c. must needes be an euident token of her vnchanged fayth and their new forged slaunders For why doe you dreame Mayster Napper that in the dayes of Saint Napper vpon the reuelation p. 66. Siluester and by his default the Roman Church decayed Because sayth
he then Constantine the Emperour gaue to the sayd Pope Siluester the towne of Rome and gaue vnto him the triple Crowne to be crowned therewith in token that he made him supreme head ouer all the Churches in Asia Africa and Europe as his gift conteyned in the decrees distin 96. For the like challenge of supremacy Zosimus Leo Gregory and Boniface are accused as the destroyers of the Church and first vsurpers according to Protestants of that vniuersall and Antichristian dominion Howbeit I haue apparantly conuinced in the second booke of my Antidote That the Supremacy was neyther giuen by Emperours eyther by Constantine to Saint Siluester or Phocas the Emperour to Boniface the third nor yet vsurped by Zosimus Leo Gregory or any other but that it was imparted immediatly from God to S. Peter and made hereditary to his Successours Which Constantine the Great plainly coÌ„fesseth in the very deed of gift or Charter of donation which he madâ— when resigning to the Pope the Citty of Rome Italy the westerne Prouinces In ipso Edicto donationis quod habetur Tomo 1. Concil fo 296. apud Binium Quoniam vbi principatus sacerdotum Christianae religionis caput ab Imperatore caelesti iustum non est vt illic Imperator terrenus habeat potestatem he departed to Constantinople Because sayd he Where by the heauenly Emperour the principality of Priests head of Christian Religion is placed it is not meete the earthly Emperour should beare any sway Therefore not the spirituall dignity or supreme headship which Constantine a little before deduceth out of the wordes of our Sauiour spoken to Peter whome he there calleth the Vicar of Christ but the temporall territories landes and reuenues were the endowments of the Roman Sea which he bestowed vpon S. Siluester 7. And the very Centuristes testify that before CoÌ„stantine the great the supremacy of Peter consequently of his successours was acknowledged by Tertullian of whome they write Tertullian doth seeme not without errour to thinke that the keyes of the Church were only giuen to Peter and that the Church was built vpon him They blame also S. Cyprian for affirming that the Roman Church is the Chayre of Peter from which all the vnity of Priesthood proceedeth Likewise Cyprian say they hath diuers other perilous opinions about this matter as for example that he tieth the office of true Pastorship to ordinary succession A little before they accuse him and three other Fathers of his tyme saying Cyprianus Maximus Vrbanus and Salonius doe thinke that one Bishop must be in the Catholike Church to wit one chiefe as head of the rest All these flourished before the dayes of Constantine So did Origen and Hipolitus Matth. 16. versus 18. 19. Martyr who subscribed to the primacy of one supreme Pastour Agayne if S. Siluester were the first Prelate by whome beganne as M. Napper blattereth the horrible detestable Kingdom of Antichrist the first general CouÌ„cel Centur. 3. c. 4. col 84. of Nice authorized in England by Act of Parlament in which he presided by his legats Hosius Vitus Vincentius which he after ratifyed and confirmed did fauour and Ibidem col 84. 85. vphold his Antichristian tyrranny If Zozimus were the man S. Austine was a limne of Antichrist who notwithstanding he was Bishop of Africa obeyed his iniunction Origen ho. 5. in Exod. ho. 7. in Lucam Hiâ—ol in ora deconsum mundi Napper p. 67 Cedrenus in compend histo Photius libro de 7. concilijs Damasus in Pont August Epist 157. of necessity as comming from his superiour The African Bishops likewise ouer whome our aduersaryes accuse him of encroachment for challenging the right Prosper Con. collat cap. 41. of appellations euen they I say were abettours of Antichrist to whose decrees Pope Zozimus as Prosper writeth added the authority or strength of his sentence and to the cutting of the wicked with the sword of Peter armed the right handes of all other Prosper in chronicis Prelates A Councell held at Carthage of 217. Bishops and the whole worlde did partake with Antichrist for that Councell sent vnto Zozimus their synodicall decrees CoÌ„cil CalcedoÌ„ in relation ad Leonem quae habetur Tomo 2. Conci act 16. paâ— 139. apud Binium Leo Sermo 2. in anniassuÌ„p sâ—u which being approued sayth Prosper throughout the whole world the Pelagian heresy was condemned 8. Yf Leo were the first by whome the Church was ruined and throne of Antichrist aduaunced why doe Protestants allow of the Oecumenicall sacred Councell of Chalcedon Which three tymes gaue him the title of holy acknowledged him their head and themselues his members humbly supplicated vnto him to ratify and confirme their Canons How doth Leo write thus of himselfe VVhen our exhortations are sounded forth in the eares of your Sanctity imagine him to wit S. Peter whose person we represent to speake vnto you because with his loue and affection we admonish Libro 1. ep 1. libro 6. ep 19. libro 1. ep 76. l. 4. ep 33. libro 7. iud 2. ep 2. l. 7. ep 32. l. 1. ep 72. 75. l 11. ep 50. 53. l. 7. indic 2. ep 112. libro ep 15. libro 9. indict 4. ep 61 l. 4. ep 15. 50. 55. libro 1. ep 19. l. 4. epist 9. you and we preach no other thing vnto you then that which he taught With what face could he haue deliuered this in such a publike assembly if he had coyned any new Gospell or taught any other doctrin then that which was preached by S. Peter But if S. Gregory as most Protestants accord was the last good and first Antichristian Pope then in his dayes some monstrous innouation was brought not only into the Roman diocesses but into al the Prouinces and Churches of Christendome which communicated with him as appeareth out of his Epistles to the Bishops of all countryes of Sicily Corsira Sardinia Africa Numidia Hispania Gallia Anglia Hibernia Grecia Dalmatia ouer whome he exercised the soueraygnty of his supreme iurisdiction yet he innouated nothing therin nor deliuered any other new doctrine not taught before as I demonstrate 1. By all these and other Bishops of his age who neuer appeached S. Gregory of any vsurpation of right or nouelty in doctrine to which they would either haue opposed themselues or haue complayned of it or would haue mentioned it at least 2. By S. Gregory himselfe who findeth no fault with any of his Roman predecessors for want of challenging their due or for not agreeing with him in all pointes of fayth as Protestants euery where reprehend and taske their auncestours with variance from them in sundry assertions 3. By diuers learned Fathers of the precedent ages out of whose writings I haue already among my Thirty Controuersyes cleerly proued and out of Scriptures also deduced euery article of importance of which our Gospellers attach S. Gregory 4. By the Magdeburgian and other Protestants
who confesse the like pointes of doctrine to haue beene mayntayned in those former centuryes 5. By the communication he held with all nations to which he neyther prescribed any new fayth nor did they obiect any new thinge ordeyned or deliuered by him 6. By his reprehension of Iohn the Patriarch of Constantinople for challenging the title of Vniuersall Bishop which if himselfe had also vsurped he would neuer haue beene so bolde to controule in his competitor Or if he had beene so bolde some or other woulde In 6. synod act 4. haue blamed him for it 7. By the subsequent age in which the sixt generall synode was celebrated whereunto both the casterne and westerne Bishops assembled the legates The wordes of Pope Agatho his Epistle for the integrity of the RomaÌ„ sayth of Pope Agatho the Patriarches of Constantinople Alexandria and Antioch eyther by themselues or by their substitutes who vniformely condemned the new deuised opinion of Macharius concerning the vnity of Christes wills and operations In S. Gregory in the Roman Church no nouelty was reprehended but â—â— Epistle of Pope Agatho was publikely read in the presence of the Emperour the rest of the Bishops wherin he protested of the Roman Church that it hath neuer byn found through the grace of God to haue strayed from the path of Apostolicall tradition And no man neyther of the Greek or Latine Church no not so much as Macharius himselfe excepted agaynst it although it would haue weakned the authority of Pope Agatho and auayled him much if any such ranker of corruption had crept into the Apostolicall sea Nay that very Epistle was after approued by the whole CouÌ„cell Ibidem act 8. which they would neuer haue done if S. Gregory could haue been touched with any superstitious or new broached doctrine 9. The same argument with most of the former coÌ„uince the like in the behalfe of Boniface the third who liued many yeares before Pope Agatho and before this Epistle of his was generally allowed Lastly if S. Gregory or Boniface the third with the rest that followed be as Humfrey Fulke Whitaker all Protestants coÌ„moÌ„ly Humfrey Fulke and VVhitak in the place before cited depose meere Antichrists and such as depended of them Antichristian prelates what doe they thinke of the definitions made and men condemned by Agatho and his adherents in that 6. general synod of 289. Bishops which was celebrated in the age of our Redemption 681. aboue 20. yeares after Boniface his decease agaynst Macharius Sergius and the rest of the Monothelites who faygned one will and operation in Christ What I say doe Protestants thinke first of the men were they heretikes For disobeying the sentence of Antichrist and his impes Then of the contrary doctrine there defined to wit That as Christ hath two seuerall natures so two seuerall wills and operations I aske them whether they imbrace this as the orthodoxall Apostolicall fayth or renouÌ„ce it with the Monothelites as diabolicall and AntichristiaÌ„ doctrine Is it Antichristian Auaunt then and raunge your selues with those Hellish catyffes who by coÌ„founding the wills abolish the natures extinguish the merits destroy the incarnation and frustrate the redemption of the sonne of God Is it the orthodoxall Christian fayth How was it then decreed and maynteyned by the Prelates of Antichrist Euery Kingdome as our Sauiour in like case reasoned agaynst the Iewes deuided agaynst it Luc. 11. vs 17. selfe shal be made desolate and house vpon house shall fall and if Satan also be deuided agaynst himselfe how shall his Kingdome stand So if Antichrist and his whole army fight agaynst themselues if they vphold the truth of Christ and so maynly persecute and extirpate their owne errours how shall they stand How shall they be aduaunced and extolled agaynst God Was this a repugnant reason to shew that our blessed Redeemer did not in Beelsebub the Prince of diuells Ibidem v. 15. 28. cast forth diuells But in the fingar of God whose Kingdome he preached And is it not as forcible to proue that Antichrist by his owne mouth neuer condemned his Antichristian doctrine neuer defined the true Christian faith but that it was the fingar of God the voyce of the holy Ghost which spake in his Church was deliuered by his true Pastours in that sacred holy and diuine assembly What can Protestants answere to this inuincible argument Will they neyther ioyne with the Monothelites nor yet admit that Oecumenicall Councell to be the mysticall body true spouse of Christ They must then finde out some other Church in that age some other preachers besides those of whome both East and West Greekes and Latines the whole Christian world neuer had any inkling before 10. But although they haue nothing heere to reply yet let vs heare what they say to the former interrogatory of the Roman Churches decay when and by whome it fell out Whitaker answereth It belongeth not to vs to count the tymes and moments in what yeare or day that defection VVhitak contro 2. q 3. c. 1. folio 184. Ibidem contro 2. q. 5. c. 3. fo 312. Powell in his consideratioÌ„ of the Papists suplica pa. 43. beganne And then VVe cannot name any certeyne yeare in which their Church beganne to be chaunged Which Mayster Powell also confesseth with him Therefore we may well conclude that it neuer chaunged or altered her beliefe because it could not be that a Church vniuersally spread famously knowne which had the eyes of all men cast vpon her enemyes on euery side to pry into her all sortes of nations consorting with her innumerable authours writing of her should change her fayth her Religion her worship of God which are of all things most remarkeable and no man to perceaue that strange reuolution The tyme is knowne the persons are named the heresies recorded by which all other Patriarch aâ— seas haue beene 〈◊〉 in eleâ—â—be verbo Macedoniani corrupted with errour For example in the yeare of out Lord 359. Macedonius defiled the seâ— of Constantinople with impugning the diuinity of the holy Ghost About the same tyme Georgius Cappadox intruded into the sea of Athanasius prophaned with Arianisme and many Nicepho Calli. hist Eccle. l. 9. other sacrileges the Church of Alexandria In the yeare of our Redemption 273. Paulus Samosetanus stayned the sea of Antioch with the blasphemy of the Ebionites affirming our Sauiour to haue taken his beginning Aug. I 'de haer from the Virgins wombe and not to haue descended at all from heauen with the heresy also of Sabellius as Epiphanius Epiphanius baer 65. Euseb l. 7. c. 22. 24. leron ep 61. ad PaÌ„mach Ier. in chronic writeth Iohn the Patriach of Ierusalem second of that name infected his sea about the yeare of our Lord 386. with the errours of Origen which had been before about the yeare of our RedemptioÌ„ 351. inuaded polluted also by the Arians 11. Besides we
Antoni 4. pa. summae titu 1â— c. 7. Guido de haer Alfonsus aduersus Haeres Prateolus in Eleucho wherewith they accuse the Roman Church or els they shew themselues impostors and calumniatours of the Spouse of Christ especially seeing their Chroniclers the Magdeburgian Protestants can find out the beginning of matters of lesse moment of euery externall and decent rite which hath beene practised in the administration of Sacraments celebrating of Masses consecrating of Altars of euery new Canon or decree concerning Buriall Mariage holywater fast of lent and other Ember dayes yet ascribing some of these thinges to Popes which were first ordeyned by the Apostles They take vpon them to set downe euery little change and alteration in order of discipline and manner of Gouernement which hath fallen out in the Roman Cent. 2. c. 6. col 126. Cent. 3. c. 6. col 137. 138. Cent. 2. 3. 4. c. 7. Cent. 2. 3. 4. c. 4. Church They note the very titles her Bishops haue vsed in their priuat letters They task the phrases of speaches which seeme to theÌ„ incommodious in their publik writings And if any change or mutatioÌ„ euer happened in matters of fayth could it haue escaped the pens and eyes of such curious marke-maysters of such quick-sighted enemies 14. Furthermore the chiefest innouations of which our aduersaryes endite the Roman Church were such as they could not creepe in by little little but they must Auricular confessioÌ„ is a thinge so trouble some as it could not be introduced into the Church by little and little without resistance needes be espied mentioned and resisted with might and mayne For example Auricular Confession is a thing so distastfull and combersome to flesh bloud so repugnant to the haughty humours and dispositions of men as it could neuer haue beene brought into any Church or diocesse much lesse in to all neuer haue beene quietly imposed vpon any meane person much lesse vpon Kings Princes and the greatest potentates in the world vnlesse it had beene instituted commaunded by God The supremacy likewise and soueraignty ouer others is if it be vsurped a tyrannical enchroachment subiect to so much iealousy strife enuy hatred and contradiction as I will No more could the supremacy or any other article of moment not say the exercise but the very motion of such authority had beene a fanne to moue trouble and sedition in all the world The same I auouch of the worship of images of satisfaction for sins of seruice in an vnknowne tongue of the adoration of the Sacrament of the sacrifice of the Masse c. what garboyles would these things haue bread if they had beene intruded vpon all nations The sacrifice of the Masse could not be newly established without trouble perturbation by the inuention of man For to pursue this later do you think it possible for any Pope or Emperour to introduce now the dayly immolation of a Lambe after the Iewish manner or the publike adoration of a Bull or serpent in all his territories and that none should be knowne to murmure and repine No friend or foe subiect or stranger should be so carefull as to note the authour tyme of such Iudaicall superstition and heathenish Idolatry No more is it possible for man to commaund the sacrifice of bread and wine to be offered vnto our Lord those elements to be adored as the euer liuing God and he not Epiphan haer 79. to be knowne who should first ordeyne it 15. Certayne heretikes called Collyridians once offered a little Cake in sacrifice to our Blessed Lady honouring Cyprian l. 2. ep 3 quae est ad Caecilium Tom. 3. coÌ„cil in concil quinisexto can 232. folio 147. apud Binium Aug l. de haer CoÌ„cil Bracha cap. 1. habeturap Binium tom 2. concil f. 1202. her as a Goddesse and Epiphanius wondring at their madnes nameth the Countrey to be Arabia and the vpper partes of Scithia the towne Thrace the persons chiefly women which beganne that Idolatry The Aquarians offered only water in the chalice of our Lord and S. CypriaÌ„ inueigheth agaynst them as violating his tradition The Armenians on the contrary side offered only wine and the Councell held at â—â—ullo in the name of the 6. Synod accuseth them of the like transgression Other heretikes called Artotyritae sacrificed cheese togeather with bread Others offered milke insteed of wine and S. Austine condemneth the former the â— Councell or Brachara the later as repugnant to the Euangelicall and Apostolicall doctrine But was there no Councell generall or Prouinciall not any Cyprian nor Epiphanius nor Augustine to reprehend the sacrifice of bread and wine in which the body and bloud of Christ is truly conteyned Were the aforesayd superstitions controlled by them who notwithstanding allowed this as the institution of Christ Our aduersaryes themselues haue vsed that diligence as to obserue the tyme the place the vestements the chalices the addition of euery rite ceremony word or versicle which in the manner of that sacrifice for order decency sake the Church hath ordeyned yet when she first instituted the sacrifice it self they cannot obserue Sparke in the preface before his answere to Mayster Iohn d' Albins For example Doctour Sparke telleth vs that the first allowance of sequences in the Masse is attributed to Nicholas the first In Alexander the seconds time sayth he alleluia was first suspended out of the Church in the time of Lent The Centurists ascend higher euen to the auncient tyme of the Churches purity and they forbeare not to report out of other historiographers that Telesphorus Pope in the second age after Christ instituted three Masses to be sayd on Christmasse night Likewise that before the sacrifice the Angelicall hymne Gloria in Cent. 2. c. 6. col 114. 115. excelsis should be sayd They relate a constitution of Pope Soter in which he decreed that no maÌ„ after he had taken any meat or drinke though neuer so little should say masse 16. In the 3. age they referre to Pope Stephen and quote his deeretall epistle how the peculiar and sacred attire Cent. 3. c. 6. col 146. Nauclerus gener 8. Polid. l. 5. cap. 10. which the Priests only vsed in the misteries of the Eucharist should not be toutched by any but consecrated persons How he who was to sacrifice before he ascended the Altar made his confession VVhich rite say they Fasciculus temporum and Nauclerus ascribe to Pontianus Yet some as Palidor sheweth assigne it to Damasus Sixtus ordeyned that whilest the Priest before the celebration I vse their wordes did reade the Cannon in silence the tripled Sanctus should be sunge among Naucler gener 9. the people witnes Nanclerus and Polidore In the 4. age Too great say they and superstitious was the insolency of the Roman Church touching the celebration of Masse which the Roman Councell Cent. 4. c. 7. col 497. vnder Siluester commaunded to
be celebrated in no other then places consecrated by the Bishop And they affirme that Platina writeth in Siluesters life of golden and siluer challices giuen by Constantine Cent. 4. c. 6. col 410. ibid. That it is be read in Eusebius his decrees how the sacrifice of the Altar was to be celebrated not in silke or hempe but only in fine linnen consecrated by the Bishop In the fifth age or Century they make mention out of Platina Sabellicus Casâ—â—na and Sigebert of the Antiphones Introites gradualls tractes c. of the psalme Iudica me Deus to be sayd at the beginning of the sacrifice All which they ascribe to Celestine the first who Cent. 5. c. 6. col 725. 729 727. Sabellicus Tom. 8. l. 1. Sigebert in chronico liued about 426 yeares after Christ whome Vrspergensis according to them maketh authour of the hymne holy holy holy to be sunge They alleage out of Sigibert Hirmanus Gigas and Flores temporum how at the end of Masse he that saydit was by the ordinance of Gelasius to blesse the people and to say the hymne trium pueroum 17. In the same age they write of Leo how he decreed that in the action of our Lords supper these wordes should be pronounced Ibidem col 729. Hancigitur oblationem c. Bergomensis say they Platina mention it Sigebert deliuereth this clause also to haue beene added by him and that in the Canon of the Masse Sanctum sacrificium BergomeÌ„sis in Theo. immaculatam hostiam which Sabellicus also reporteth Nauclerus likewise auoucheth that by his ordinance Orate sratres is sayd in Masse and Deo gratias in the end Sigebert relateth of him how he was wont Sabellicus Enead 8. l. 1. to say Massesouer the bodies or monuments of Martyrs when he would communicate their relikes vnto others All these be the wordes of the Centuristes Neyther doe they only specify these ceremonyes belonging to our sacrifice but they finde Naucler l. 2. gene 15. Ibidem col 729. fault with many of the auncients for writing vnbeseemingly in their conceite of the sacrifice it selfe as with Ignatius the Apostles scholler because he sayd ambiguously Cent. 5. c. 6. col 730. incommodiously I repeat their words it is not lawfull without a Bishop neyther to offer nor immolate the sacrifice Then Cyprian say they superstitiously fayneth c. the Priest to supply the roome of Cent. 2. ca. 4. col 63. Christ and sacrifice to be offered to God the Father c. which prase to offer sacrifice Tertullian also vseth speaking of the supper And Martiall the supper of our Lord that is a sacrifice is offered on the Altar Ignat. ep ad Smirn. to God the Creatour After There is a new phrase also in Nazianzen he defileth his handes with the oblation of the vnbloudy sacrifice Ambrose vseth speaches of the supper which before him none Cent. 3. c. 4. col 83. Centur. 3. c. 4. col 83. Tertullian de cultu faem Hartialis ep ad Burdeg Cent. 4. c. 4. col 294. Nazian in inuect 1. in Iulian. Cent. 4. c. 4. col 295. Ambros l 5. ep 33. of the Fathers was wont to vse as to say Masse to offer sacrifice Hither to the Protestants of Magdeburge By the which we manifestly gather first that our present Roman Church that now is hath no way declined from the purity of the auncient Church which flourished in the first fiue hundred yeares after Christ not in this diuine worship and publike sacrifice of the Masse Secondly that this our sacrifice was not inueÌ„ted by man but instituted by Christ and practised by the Apostles which I proue by three vncontrolable rules in the Iudgement of all prudent men Aug. l. 4. de bap ca. 24. Aug. l. de baept cont Donat. ca. â— Caluin l. 4. instit c. 18. §. 1. 18. The First is S. Augustines rule saying That which the vniuersall Church doth hold and was not instituted by Councells but hath beene still reteyned in the Church this we may most iustly belieue to haue come from no other anthority then the Apostles By which he proueth the bâ—ptising of infants not expressed in Scripture to be an Apostolicall tradition writing thus That custome which men before vs looking vpward to antiquity did not find to haue beene ordeyned by them that came after the first ages is rightly belieued to haue beene deliuered by the Apostles But the sacrifice of the Masse hath beene offered in the vniuersall Church For Caluin going about to impugne it sayth I heere match in fight with that opinion wherewith the Romish Antichrist Cen. 6. c. 6. col 33. Vtintelligas inquiunt missarum nunc solemnia passim oÌ„nia loca coÌ„pleuisse and his prophets haue infected the whole world namely that the Masse is a worke whereby the sacrificing Priest c. The Centurists his companions acknowledge the like generall practise aboue a thousand yeares agoe affirming in the 6. age Now the solemnityes of Masse to haue euery where filled all places Yet they looking into all historyes ransacking all auncient monuments from that tyme vpward cannot find by whome it was first instituted or where it began Therefore it was deriued from the Apostles as the institution of Christ otherwise these cunning Masons who discouered the placing of so many little rafters would haue espied without doubt the laying of this great beam in their eyes of superstitious idolatry And M. Mason himselfe who disauoweth this sacrifice and the only Priesthood ordeyned by Christ to offer it to his Father dismantleth his sectmates of the true spirituall power of â—â—iesthood or iurisdiction of Bishops 19. The second Rule is grounded vpon experience â—f the difficulty which ariseth in bringing in of any new â—ustome chaunge or innouation in a common wealth â—or as that can neuer be done in any temporall state touâ—hing temporal affayres without some strife opposition or dispute so much lesse in the Kingdome of the Church about matters of religion concerning which her watchmen Isay 62. v. 6. and Pastours shall neuer be silent but alwayes resist as M. M. Fulke witnesseth with vs all false opinions euen with open reprehension This argument M. Bilson vseth to proue Fulk in his answere to a counterfeit Catholike pag. 11. and 62. Bilson in his suruey of Christs sufferings pag. 660. Christ descending to Hades to haue beene aunciently and openly professed in the primitiue Church because Eusebius who expounded it so had beene otherwise resisted resuted by the Religious of those ages who liued with and after him So if our sacrifice of the Masse Inuocation of Saints worship of Images Merit of workes vowes of chastity and the rest often inculcated by the auncient Fathers of the first fiue hundred yeares had varyed from the analogy of Apostolicall fayth some other guides Doctours of the Church would haue checked and resisted which neuer any did those nouelties in them Was Triphylius an
eloquent and learned Bishop sharply rebuked in a publike audience by the venerable and reuerend Spiridion only because he chaunged for elegancy and finenes of speach a word of the sacred writ of no great importance to wit Grabatum into Lectulum and could so many chaunges or prophanations rather as sectaryes conceaue not in words Nicepho l. 8. cap. 42. but in sense and substance in Sacraments sacrifice orders Priesthood worship of God and chiefe articles of fayth be generally made in all Countryes without â—hecke or controllement It is credible It is possible 20. The third Rule is mentioned by Tertullian That if these pointes of doctrine which Protestants condemne in the Roman Church were the inuentions of men they could neuer be so vniformely taught and constantly belieued among such diuersity of nations For Is it likely sayth he so many and so great Churches could combine together all in the same errour Had Churches erred they would haue differed TertulliaÌ„ in prescrip cap. 28. in their errours VVherefore what is one and the same amongst so many was not â—eygned but deliuered So the Pagans or heathenish Idolaters agreed all in acknowledging fealty by outward sacrifice to some high and supreme excellency Aug. ep 49. ad Deogra q. 3. which was God as S. Augustine insinuateth proceeded froÌ„ God yet they infinitely varied in the multiplicity of false Gods to whom diuersity of sacrifices which they offered for those thinges sprung from their own fancies or selfe liking of others But the Roman Church euery The conformity of the RomaÌ„ faith in al articles al ouer the world coÌ„uinceth it to be the true fayth of Christ where accordeth not only in the externall homage of sacrificing to some but in the three persons of Trinity to whome alone our sacrifice is offered In the thinge sacrificed which is bread and wine mingled with water both consecrated into the body bloud of Christ In the forme of wordes which our Sauiour himselfe vsed in offering of it In the circumstance of tyme and place in which he instituted it In all necessary conditions properties or other dispositions required in him that sacrificeth Which constant vniformity must needs flow froÌ„ the soueraygne springe authour of vnity That which I auouch of our sacrifice is verified of Purgatory prayer for the dead inuocation of Saints merit of workes and the rest which Protestants condemne of nouelty and superstition For neyther can these be drawne to any other head or of spring then Christ and his Apostles nor could they be so conformably taught by all sorts of people had they crept into the Church by the errours of men Therfore by al these rules it is manifest that the RomaÌ„ Church neuer altered her fayth or vented any new opinion not generally approued before Which rules M. Field also Field in his 4 booke of the Church chap. 18 fo 224. receaueth as infallible saying VVhatsoeuer the most famous haue constantly and vniformely deliuered as a matter of fayth no man contradicting though many other Ecclesiasticall writers be silent and say nothing of it Like wise that which the most famous in euery age constantly deliuered as matters of fayth and as receaued of them that went before them in such sort that the contradictours and gaynsayers were in their beginning noted for singularity nouelty and diâ—â—on and afterwards in processe of tyme if they persisted in such conâ—radiction All Protestants coÌ„uicted of innouatioÌ„ by Fields testimony Aug. tom 7. l. 1. coÌ„t Iulia. pela cap. 2. Aug. in psal coÌ„tra partem Donati CypriaÌ„ ep 55. Iero. Apo. aduer Ruff. l. 3. c. 4 Cito RomanaÌ„ fideÌ„ non posse mutari Bern. in c. 1â—0 ad Innocen Arbitror ibi potissimuÌ„ resarciri daÌ„na fidei vbi noÌ„possit fides sentire defectum Bilson in 2. part of the true differ c. pag. 386. print in 8. charged with heresy These thinges we admit sayth â—e as comming from those first authors and founders of our Chriâ—â—ian profession See what a verdict M. Field hath giuen in â—o acquite our sacrifice and other articles from superstitiâ—n which haue beene by the most famous in all ages vniformely belieued and to find his owne sectmates guilty of innouation who for gaynsaying of them were in their beginning noted for singularity nouelty and diuision as Aerius Vigilantius and other their forerunners at sundry tymes haue been for the like contradiction and afterwards for their willfull perseuerance arraygned condemned of heresy by the whole Senate of ChristendoÌ„ in the Councell of Trent 21. Finally many auncient Fathers and renowned writers testify not only that the RomaÌ„ sea bath not but that it cannot chaunge or alter her beliefe by reason of Gods special assistance alwayes guarding and protecting it and her supreme Pastour So S. Augustine writeth of Innocentius the Pope VVhat could that holy man answere to the African Councells but that which aunciently the Apostolicall sea the Roman Church held with other Churches And in another place he calleth Peters seate That Rocke which the proude gates of hell â—â—â—quith not S. Cyprian sayth To the chayre of Peter the prinâ—ipall Church c. infidelity or false fayth cannot haue accesse S. Ierome Know you that the Roman Fayth commended by the Apostles â—oyce receaueth no such delusions and that being armed with Paules â—uthority it cannot be chaunged c. S. Bernard writing to the Pope sayth All daungers scandalls of the Kingdome of God esâ—â—cially those which belonge to Fayth ought to be reserred to your Aâ—ostleship For I thinke it meeete that the decayes of fayth be there reâ—ayred where Fayth cannot suffer any detriment For to what other â—ea was it euer sayd I haue prayed for thee Peter that thy Fayth doe â—â—â— fayle M. Bilson obiecteth to himselfe by Philander his aduersary these three last authorityes and although he dippeth of the chiefest part of S. Bernards sentente disgraceth him with the scoffe of poore Bernard and requireth some grauer and eider Father Yet he graunteth that S. Bernard applyeth this priuilege of not erring to the Church of Rome But S. Cyprians saying he pittifully writheth vp and downe forcing it rather to be vnderstood of the people of Rome then of the Pastours of whome S. Cyprian directly speaketh writing to Cornelius the Pope of Felicissimus Cypria ep 55. and other seditious persons sent by Fortunatus the false Bishop out of Africa vnto him His wordes are After all this they dare sayle and carry letters from schismatikes prophane persons to the Chayre of Peter and the principall Church where Priestly vnity had her beginning do not remember those to be Ad quos perfidia non potest habere accessum Romans whose sayth was praysed by the Apostles mouth to whome infidelity or false beliefe cannot haue accesse Therefore to them infidelity could not come in S. Cyprians iudgement to whom Fortunatus sent his legates to them that presided in Peters chayre to
them that were gouernours of that principall Church And who were these but the supreme Bishops Bilson ibid. pag. 388. of the Roman sea 22. M. Bilson was not so dull but he perceaued the weaknes of this first cuasion which maketh him seeke another way to gloze both S. Cyprians and S. Ieromeâ— De regulis iuris 68 in Glossa wordes by turning non posse cannot to may not by right or lawfully because the law sayth id dicimur posse quod de iure possumus we can do that which by right we can As though infidelity could come by right to any other Church or the Ephesin the Constantinopolitan or other fayth might be lawfully chaunged which must needes follow of that construction or els that neyther S. Ierome giueth any prerogatiue to the Roman Fayth which by Saint Paules warrant they extoll so much aboue the fayth of euery towne and village man or woman pezant or Artisan that euer belieued For vnfaythfulnes cannot by right haue accesse to any nor can their fayth be possibly changed without incurring infidelity which is all the prayse that S. Ierome according to M. Bilson in thesame place pag. 394. Bilsons fond interpretation alloweth the Roman faith and yet indeed it is no singular prayse but a childish collection not sauouring of S. Ieromes Wisdome not fitting his purpose in that or sutable to his writing in other places For it is no singular prayse to appropriate that Ieron tom 2. Ep. 57. Dama CathedraÌ„ Patri fidem Apostolico ore laudatam censiuicoÌ„sulendaÌ„ to the fayth of the Roman Church which is common to the fayth of all Churches whatsoeuer It is no better a collection that Fayth cannot be changed without incurring infidelity then that temperance cannot be lost without falling to intemperance or a vertuous maÌ„ become vitious without some vice which is too childish an inference for the grauity of S. Ierome And how doth it sort with his discourse in that place the Roman fayth admitteth no such delusions because fayth cannot be chaunged without incurring infidelity O ridiculous glozes making the text ridiculous Tom 1. ep 26. adprinâ—ipium c. 1. Quasi ad tutissimuÌ„ communionis suae portum Romam confugerant which they peruert and corrupting the Authours mind in many other places in which he counsayleth vs in doubtfull cases to repayre to the Chayre of Peter fayth praysed with the Apostles mouth Calleth that sea a most safe hauen of communion Referreth his writings to be corrected by it Desireth to be resolued by her authority in matters of fayth in omitting or vsing the name of three Hypostases Sayth Let the chayre of Peter the Apostle confirme with her preaching the preaching of the chayre of Marke the Euangelist concludeth at length that whosoeuer gathereth not with Damasus Bishop the Roman Sea scattereth that is he belongeth In explica Symbo ad ama Tom. 2. ep 57. ad Dama Ep. 78. ad Pammaâ—h Marc. Ep. 57. ad Damas. CypriaÌ„ Ep. 55. not to Christ but to Antichrist And S. Cyprian auoucheth that heresies and schismes sprange from no other roote then that the Priest of God is not obeyed nor one Priest in the Church nor one Iudge for the tyme in liew of Christ is had in minde Therfore the Roman Bishop whome he accounteth that one Priest cannot be the authour of Schisme nor broacher of heresy He his Sea with the Church which obeyeth him is defended by God warded by the holy Ghost fenced by the prayer of Christ made for S. Peter and his successours That it neuer was nor euer can be circumuented with errour or be witched with the charmes of pernicious falshood FINIS A TABLE OF THE CHAPTERS OR PRINCIPALL HEADS conteyned in this Booke THE Epistle to the Reader pag. 1. CHAP. 1. VVherein is examined what the Church is and who are of it pag. 13 Chap. 2. VVherein is discussed whether the Church be one or many one visible which we ought to obey another inuisible which we ought to belieue agaynst D. Whitaker and Doctour Fulke pag. 20. Chap. 3. In which is declared that the true visible Church is apparently knowne and famous to the world agaynst D. Whitaker D. Fulke and D. Sparke pag. 27. Chap. 4. In which it is argued that the true visible and apparantly knowne Church can neuer fayle pag. 35. Chap. 5. VVherin is mayntayned that the true Church cannot erre agaynst D. Reynoldes D. Fulke and Doctour Whitaker pag. 45. Chap. 6. VVherein is demonstrated that the Church is the supreme Iudge of controuersies agaynst D. Whitaker D. Fulke and all Protestants pag. 58. Chap. 7. VVherin is manifested the conformable practise of the Church other authorityes alleadged the imagined circle obiected against vs auoyded pag. 65. Chap. 8. VVherein is discouered that out of the true Church there can be no hope of saluation in any Congregation or Sect whatsoeuer pag. 71. Chap. 9. In which is proued that no Sectary can be saued by beleeuing the chiefe heades of Religion pag. 76. Chap. 10. VVherein is disproued the false Markes which Protestants alleadge to find out the Church Agaynst D. Whitaker and M. White pag. 90 Chap. 11. VVherein is shewed That our Sectaryes had not any Preachers of the VVord nor administration of Sacraments nor any Church at all before Luther began Agaynst D. Fulke D. Sparke pag. 99. Chap. 12. VVherin is disproued the Clayme which our Reformers make to certayne pretended Protestants and to men of our Church Agaynst D. Fulke and D. Sparke pag. 106. Chap. 13 VVherein is ouerthrowne the like Clayme which Protestants make to the Professours of the Roman Church agaynst D. Field and M. White pag. 112. Chap. 14. In which Vnity is explayned and strongly proued to be a marke of the true Church Agaynst D. Whitaker and Doctor Field pag. 122. Chap. 15. In which sundry variances are reckoned vp wherein Protestants dissent amongst themselues in essentiall points of Religion pag. 129. Chap. 16. VVherin is declared how Sanctity or Holines is a note of the true Church Agaynst D. Whitaker and D. Field pag. 137. Chap. 17. In which Sanctity or Holines is another way explayned to be a badge of the true Church pag. 146. Chap. 18. In which the Name of Catholik is proued to be a marke of the â—rue Church Agaynst D. Whitaker D. Fulke and D. Field pag. 155. Chap. 19. In which the thinge signified by the Name Catholike to wit Vniuersality is shewed to be a marke of the true Church Agaynst D. Whitaker and D. Abbor pag. 164. Chap. 20. In which Apostolicall succession is declared to be an appaparent note of the true Church Agaynst M. Francis Mason pag. 177. Chap. 21. In which the Beginning Propagation Continuance of the true Fayth is proued to be a Note of the true Church and only to appertayne to the Roman Church which neuer altered the Faith it fiâ—st receaued from the Apostles pag. 205. Faults escaped in the Printing Page Line Fault Correction Pag. 4. 25. heriocall heroicall 6. 34. good God 7. 14. hild hidde Ibid. 24. some sonne 11. vlt. holynes holy ones 14. 31. Nouitians Nouatians 15. 27. preseuer perseuer 19. vlt. shee sheepe 23. 13. would could 24. 38. blynd build 25. 17. paradoxes paradoxe 27. 18 coÌ„municateth communicated 28. 1. some sometymes 29. 6. thorne throne 33. 16. breathed since he c. breathed since he defendeth it now c. Ibid. 26. dispute disputant 37. 22. visible flocke a visible flocke In the margent pag. 8. praesentiam lege potentiam If any other faults haue escaped it is desired of the learned Reader to correct them of his courtesy the Authour being far absent from the print and so forced to commit the same to strangers FINIS
the Church do not only despoyle themselues of the benefit of sanctification and fruit of new birth but robbe Christ of his glory as S. Augustin affirmeth bereaue him of his inheritance August De vnitat Eccle. c. 12. 13. de ciuit Dei l. 20. c. 8. in Psal 85. 60. 70. Hier. dial aduer Lucifer cast him out of his possession defeate him of the whole price ransome and purchase of his precious bloud and passion And S. Hierome sayth that impious speach of the Churches fayling doth euacuate the crosse of Christ and maketh the Sonne of God subiect to the Diuell it plucketh him as it were from the right hand of his Father and casteth him downe from his throwne of blisse for as longe as he is exalted aboue the heauens so long the glory of his Church is ouer all the earth according to the fornamed S. Augustine his most learned discourse 6. But what is that which dusketh the eyes of our Aug. in psal 56. Reformers from discerning this perpetuall lustre euer florishing state of Gods eternall City It is the thicke and misty Web of some peruerted places of Scripture which they detorte to their owne perdition as that the visible Church was wholy hidden in the dayes of Elias when he lamented the slaughter of the Prophets in the persecution of Iesabell and sayd I am left alone and although God answered I will leaue in Israel seauen thousand men whose knees haue not beene bowed before Baall Yet they were all secret 3. Reg. c. 19 v. 14. 18. and vnknowne to Elias Therefore the Church may be sometymes hidden 7. I answere the faythfull of Israel that is of the kingdome of the ten tribes subiect to the King of Samaria The obiection of the latency of the church in the tyme of Elias answered of whome Elias spake as appeareth by the reply of God expresly adding in Israel were then vnknowne to him yet those of Ierusalem and of all the kingdome of Iuda where the law of God at the same tyme was openly professed were manifestly conspicuous both to him al the world for there the seruants of God abounded in such plenty as besides the Priests and other people the vâ—â—y Souldiâ—rs were numbred aboue ten hundred thousand Yet 2. Paral. 17. v 14. Although the Synagogue had fayled yet the same reason holdeth not of the Church Luc. 18. v. 8. graunt that he spake of all the people of the Iewes grant their Sinagogue had wholy fayled the like with no câ—â—â—urable reason could be inferred of the Church of Christ because that was a particuler this a vniuersall Church that limited to one people out of which Melchisedech Iob â—nd many iust were found This comprehendeth all nations out of which none can be saued That erected for a tyme this established for euer That to be abrogated and disanulled This warranted by the mouth of God and infallible promises of Christ neuer to be altered neuer destroyed Againe They are blinded with these wordes August De vnit Eccle. c. 13. Hier. dial aduer Lucifer Theoph in eum locuÌ„ Aug. vbi supra Dan. 9. v. 26. 27. Augu. ep 8. ad Esich Chrys in c. 24. Matth. Clem. Alexan lib. 11 Strom. Tertul. l. con Iudeos c. 15. 2. Thess 2. August de ciuit Dei l. 20. c. 29. Tert. l. de resurrect carnis of S. Luke The sonne of man comming shall he find trow you fayth vpon earth Which S. Augustine against the Donatists and S. Hierome against the Luciferians by vrging this place truly interprete not of want of fayth absolutely but of want of most rare and perfect fayth Which although it should not be extinguished yet it will be found in few those most eminent persons For the Infidells according to Theophilact in the tyme of Antichrist will grow so many and Christians waxe so few as they shall scant appeare in respect of them yet neuer want the proâ—ection of God nor the visible preaching and profession of his word Besides S. Augustine affirmeth that our Sauiour vttered those wordes as it were doubtfully by way of interrogation not resolutly by way of assertion The aduersaryes sight is not yet cleared but that which Daniel prophesied of the euersion of Hierusalem and cessation of the sacrifice of the Iewes as S. Augustine S. Chrysostome Clemens Alexandrinus and Tertullian expound he perniciously wresteth to the ruine desolation of the Church of God That which S. Paul writeth of the reuolt from the Roman Empire as pleaseth S. Ambrose S. Augustine Tertullian and S. Hierome or of Antichrist himselfe who is termed a defection a reuolt by the figure Metonomia because he will be the Authour of the reuolt of many as S. Iohn Chrysostome Theodoret and Oecumenus thinke he wrongfully misconstrueth of the fall and Apostacy of the Roman Church That which the Prophets Apostles figuratiuely pronounce reprouing all insteed of some as S. Augustine very singularly Augu. de vnit Eccl. â— 13. declareth he absolutely draweth to the condemnation of all As you haue all forsaken me sayth our Lord. Moreouer the flight of the woman into the desert mentioned by S. Iohn which troubleth them sore doth not signify the latency Apoc. 12. v. 6. of the Church but is properly meant of the great persecution or desolation she shall suffer in the tyme of Antichrist which shall endure for a tyme and tymes and halfe a tyme that is Vers 14. for three years and halfe yet it may be also vnderstood of persecutions and grieuous tempests which Nero other Dan. 7. v. 25. Emperours raysed against the Church euen from her infancy or mystically of the spiritual retirement which the spouse of Christ alwayes maketh in the wild desert of this world from the vaine pleasures and solaces therof 8. Lastly the complaint which VVhitaker vrgeth out of S. Hilary Mountaines and lakes prisons and dungeons are more secure then Churches is particulerly vttered Hilar. l. cont Auxent of the Church of Milan where Auxentius the Arian though reputed by many for a Catholike vsurped the Episcopall chayre and preached in the publike Temples In regard of which mischiefe S. Hilary had reason to account it far better to repaire to dens and woods then to be present at such hereticall and infectuous Sermons Therefore notwithstanding these particuler stormes and pressures notwithstanding many other vices reprehended by S. Bernard in the flocke Clergy yet the Church alwayes to vse S. Augustines phrase in suis firmissimis eminet August epist 48. paulâ— post medium shineth in her stedfast and immoueable foundations her Sunne was neuer set nor Moone went downe but spread her beames through those cloudy vapours to all parts of the world CHAP. V. Wherein is maintayned that the true Church cannot erre against D. Reynoldes D. Fulke and D. Whitaker MANY sober and well minded Protestants as I haue found by experience can hardly be perswaded that any of
nor yet did they vse the true matter and forme prescribed by him Therefore notwithstanding their character their ordination was nothing els but a prophanation of that Sacrament For to instance in the order of Priesthoode so intrinsecally presupposed in Episcopall dignity as the Catholique Athanasius Apolo 2. in Episc CoÌ„cil Saâ—d Councell of Sardis wondred at the Arians impudency because they gaue sayth the Councell to him the title of Bishop who was not so much as a Priest The Priesthood instituted by Christ was a Priesthood ordeyned to sacrifice A Priesthood to which a iudiciall power was giuen by the holy Ghost to pardon and remit sinneâ— in 〈…〉 Pennance The forme of the Priesthood was partly that Receaue the holy Ghost whose sinnes you shall forgiue they are forgiuen them and whose you shall retayne they are reteywed partly this other 10. 20. vers 23. mentioned in the Councell of Florence Receaue power to offer sacrifice in the Church for the liuing and dead in the name CoÌ„cil Flor. in litter is Eugen. Luc. 22. of the Father and of the sonne and of the holy Ghost Which words although they be not set downe in holy writ in playne tearmes yet the substance of them is gathered out of S. Luke and that kinde of forme as likewise the forme of Baptisme is deliuered by tradition as proceeding from Christ The matter necessarily accompayning this later forme is the reaching of the chalice with wine the paten with the hoast to the party consecrated specifyed also in the aforesayd Councell of Florence So that two actes or functions are included in our Priesthood or a The power of Priesthood coÌ„tayneth two functions the one about the true the other about the mysticall body of Christ power twofold The one apperteyning to the true and reall body of Christ to consecrate and offer it to God which is the chiefest act or faculty of Priesthoode and first also imparted The other ouer Christes misticall body the members of his Church to remit their sins which necessarily presupposeth the former This order of Priesthood these two functions all Protestant superintendeÌ„ts disclay me and deny this the consecratours intende not to giue nor do the consecrated Mynisters purpose to receaue they haue not then that sacred ordination which was prescribed by Christ 10 Yet sayth M. Mason that holy Priesthood which Christ ordeyned we haue pared from the corruptions of sacrificing and shrift which you haue added to the institution Mason lib. 1. c. 2. p. 11. and libr. 2. c. 11. p. 94. In the first part of the Antidote in the 4 ad 5. contro of Christ Well then the whole question is brought to this issue whether our Sauiour instituted a sacrificing Priesthood to which authority is also giuen to remit sinnes in the Sacrament of Pennance or no But both these pointes I haue sufficiently conuinced in the first part of my Antidote The one in the controuersy of the Sacrifice of the Masse the other in the controuersy of Auricular Confession and the former I shall touch agayne in the Chapter ensewing Therfore if Protestant haue pared away these Priestly functions they haue reiected the whole substance and pared of the very pith of Christes heauenly Priesthood 11. Or if they will needs vsurpe the name of Priests let them tell me I beseech them in what order doe they ranke them selues In the order of Aaron or of Melchisedech The order of Aaron was to offer bloudy sacrifices bulles calues rammes and heyfers which neyther they Primas ad Heb. 5. callenge for any thinge I see nor yet doe they practise that abrogated function much lesse the function of Melchisedech whose office was to offer bread and wine and Euseb l. 5. de demon Euang. c. 3. Oecum ad Heb. 5. Geneb l. 1. Chronog Gal. l. 10. c. 5. Iero. in ep ad Marcal Cyp. ep 63. Aug. in ps 33. Primas in cap. 5. ad Heb. Arn. in ps 109. Pulke in c. 7. ad heb sect 8. in cap. 10. ad Corinth sect 8. not any of the former victimes Melchisedech sayth Primasius was not a Priest according to the legall precepts but accorning to the dignity of a certayne singular Priesthood offering bread to God not the bloud of bruit beastes Melchisedech sayth Eusebius neuer seemeth to haue vsed corporall sacrifices but wine only bread Melchisedech sayth Oecumenius was the first who offered an hoast without bloud to wit bread and wine Which Genebrard and Galatinus also proue out of the ancient Rabbines And therein Melchisedech was a perfect type and figure of Christ Witnesse Saint Ierome Melchisedech euen then in token of Christ offered bread and wine Saint Cyprian VVe see in the Priest Melchisedech the Sacrament prefigured of our Lordes sacrifice Saint Augustine Christ instituted a sacrifice of his body and bloud according to the order of Melchisedech Primasius In the order of Melchisedechs Priesthood Christ is made not a temporall but an eternall Priest not offering legall victimes but like vnto him bread and wine to wit his flesh and bloud Arnobius Christ by the mystery of bread wine is made a Priest for euer But you say quoth Fulke that Christ offered not bread and wine therefore not that which Melchisedech offered Did euer man reason so foolishly For must the signe and thinge signed the figure and the truth be al one Was not the Pascall lambe infinitly more base and inferiour in condition to our blessed Redeemer the Lambe of God Yet was it not a perfect type and figure of him In like manner the bread and wine offered by Melchisedech although meaner in quality and different nature from Christs body and bloud which â—â—mselfe sacrificed is the true tipe notwithstaÌ„ding reâ—â—â—blance hereof because this is made of the substance and offered vnder the accidents of bread and wine and so the same in quality the same in appearance the truth and full accomplishment of that typicall sacrifice which Melchisedech offered 12. This kind of oblation and office of Priesthood Luc. 22. v. 19. Doe this for a commemoration of me Aug. libro 1. cont ad leg prophe ca. 20. l. 16. de ciuit cap. 22. Amb. in psal 38. Epiphan haer 59. Theo. in c. 5. ad heb Leo 2. de aÌ„niuers suae assump Euche l. 2. c. 18 in Gen. Prim. in c. 5. ad heb Fulke in c. 7. ad heb sect 8. by the expresse warrant example and commaundement of Christ his Church the Church of Rome now practiseth vnder him And by this he being chiefe Priest and principal sacrificer the eternity of his priesthood is most properly continued according to the doctrine of the anâ—ient Fathers Of Saint Augustine They know that reade what Melchisedech hath offered such a sacrifice they now see offered to God throughout the world Also There first appeared the sacrifice which now is offered to God by Christians and that is fullfilled which longe after this is spoken by the Prophet to