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
The Guide of Faith OR A THIRD PART OF THE ANTIDOTE AGAINST THE PESTIFEROVS WRITINGS OF ALL ENGLISH SECTARIES And in particuler agaynst D. BILSON D. FVLKE D. REYNOLDES D. WHITAKER D. FIELD D. SPARKES D. WHITE and M. MASON the chiefe vpholders some of Protestancy and some of Puritanisme VVherein the Truth and perpetuall Visible Succession of the Catholique Roman Church is cleerly demonstrated By S. N. Doctour of Diuinity 1. Tim. 3. vers 15. The Church of the Liuing God the Pillar and Ground of Truth Permissu Superiorum M. DC XXI TO THE KINGS MOST EXCELLENT MAIESTY MOST DREAD AND GRACIOVS SOVERAIGNE I know not to whome I should more fitly present these Disputes in matters of Controuersy then to your Highnes who hath Learning to vnderstaÌ„d Wisedom to discerne and Authority to commaund that Faith and Religion be obserued in your Realme which is most conformable to the Scriptures and consonant to the doctrine of the Primitiue Church to which you haue beene pleased long since to submit your Royall Iudgment now of late most prudently forbidden those newfangled writers who spurning at the Testamentes of their Forefathers call the Beliefe of all Antiquity in question Therefore I haue heere laid open to your Princely View that vnspotted truth which the Lambe of God deliuered vpon earth which the Apostles preached and committed to writing which the Auncient Fathers in the first fiue hundred yeares sincerely taught and inuiolably manteyned as I proue not only by their owne irrefragable testimonies but by the confession also of the Aduerse Part which if your Gracious Clemency would giue vs leaue vnder your fauourable winges peaceably to enioy and freely to professe at least in secret without the offence of any it must needes oblige vs more fast to our dutifull Allegiance of which howsoeuer in our greatest extremities we shall neuer be wanting then all the lawes of Conformity Oathes of Fidelity or other Punishments can inforce For what more sure band then the tye of Conscience the obligatioÌ„ of Religion the seale of Fayth and promise we owe to God which being truly kept as our Catholike Profession strictly bindeth vs no daunger of Treason no fewell of Sedition no alienation of Minds from Prince or Countrey can be feared On the contrary side if those heauenly bandes be once violated by any in taking an Oath hurtfull to their conscience preiudiciall to their Religion what trust or security can be reposed in them what hope of fidelity in ciuill affayres who in matters diuine in the most weighty affayres of their Souls haue openly committed the deepest disloyalty Wisely was this obserued by Princes in former tymes When Hunnerike the King of the Vandalls had guilefully proposed an Victor Vticen lib. 3. de persec Vandal paulo post initium entrapping Oath to the Catholique Bishops of Africk those who refused to take it he presently banished from their Seas as enemyes to the Crowne Such as condescended to his will and bound themselues by oath to performe his desire he mistrusting their fidelity commaunded likewise to depart from their Churches and neuer to see them more because contrary to the law of God or commaundement of his Ghospell they presumed to sweare A subtile yet pernicious deuise More coÌ„mendable was the fact of Theodorike Nicepho l. 16. c. 35. Zonaras Cedrenus Theod. lect 2. collectan King of the Gothes Conquerour of Italy For when a fauourite of his very deare vnto him to be more endeared fell to Arianisme which the King imbraced he straight way commaunded him to be beheaded with this cause of condemnation pronounced agaynst him How should I look thou shouldest be true to me a man since thou hast not beene faythfull in thy promise to God Eusebius l. c. 12. de vi Const Zoâ—om l. 1. bist c. â— But most prudent and fittest for my purpose was that of Constantius Father to Constantine the Great Who to discouer the harts and affections of his Subiectes caused it to be promulgated to all of his Court at home Family abroad that free choice liberty was graunted theÌ„ either by sacrificing to the Idols to continue his Fauour enioy their woÌ„ted honours or spoyled of them to leaue his Pallace his friendship familiarity for euer HereupoÌ„ when his Nobles other of his retinue had parted theÌ„selues into two seuerall companies the one yielding the other renouÌ„cing to sacrifice the wise Prince sharply rebuked their timidity basenes who were ready to prostitute themselues tovile Idolatry for preseruing of their temporal dignityes exceedingly commended the Constancy noble Resolution of the others who rather chose to forsake their preferments theÌ„ their religioÌ„ The former he cassiered as Traitours to God and vnworthy his Imperial Seruice For how sayd A notable saying of of Constantius Father to Constantine the Great his fact ensuing as worthy he can they keep their fayth inuiolable to the Emperour of the earth who by so manifest a signe haue shewed theÌ„selues perfidious to the great Monarch of Heauen These therfore he reiected banished his Royal pallace Those who by such an apparent triall profession of Truth were fouÌ„d worthy of God he adopted into the number of his dearest most familiar friendes those he placed about him as GardiaÌ„s of his person those he more esteemed then Exchecquers ful of inestimable treasures affirming that they who had been so loyal vnto God would be most faythfull also and loyall vnto him O that your Princely WisdoÌ„ would imitate herin the Father whose soÌ„ne you worthily praise set before your Royall eyes as a president to behould in the supreme Gouernement of your Soueraigne Estate I would to God you would as you may securely make the like account of such coÌ„stant Recusants who vpon iust feare of offending God forbeare to yield in points of Faith to the lawes of meÌ„ I would their Dutifull Hearts were so well knowne vnto your Highnes as their cause deserueth Then with that famous Constantius you would might iustly esteeme theÌ„ as the true Friends of God Souldiers of Christ Treasures of your Kingdome Suppliants for safety surest Guards of your Crown and Scepter In whose persons I humbly prostrate my selfe at your Maiesties féete beseeching the diuine Maiesty so to prosper your earthly Raygne as after many happy yeares of peaceable gouernement you may passe from this Transitory to his Eternall Kingdome Your Maiesties most humble and deuoted Subiect S. N. THE EPISTLE TO THE READER I Haue often heard this principle recorded by Aristotle much celebrated amongst Deuines Quierrat ad pauca respicit He that erreth looketh into few thinges Which A principle of Aristotle notably verified in our moderne ProtestaÌ„ts learned axiome of so graue a Philosopher the temerity of Protestants teacheth to be true For they with partiall eye haue regard to few thinges when in matters of fayth abandoning al autenticall proofes and argumentes of credibility renouncing so many
Lastly that there be certaine markes wherby it may be infallibly known By all which I wil manifestly decipher the RomaÌ„ Church spread through the world to be the only house of God and hauen of saluation no conuenticle of Protestants no assembly of sectaryes whatsoeuer This controuersy I should haue laid in the beginning as the corner stone or marblestay of al other disputs yet because the aduersary complayned of the aduantage we tooke in ouerswaying him still with the power of the Church and that we declined to enter within the listes of holy Writ I omitted to oppresse him with her authority vntill in other mayne questions I had giuen him the foyle by the testimonyes of scripture God of his infinite mercy giue him grace to see his errours and acknowledge his fault least by swelling pride and stubborne Isa 6. v. 9. Marc. 4. v. 12. rebellion he be forsaken with them who seeing saw not nor hearing vnderstood the embassye of life deliuered vnto them CHAP. I. Wherein is examined what the Church is and who are of it TO begin with the Etimologie of the Churches name euer fearefull and fatall to Heretiks the latin word Ecclesia a Churth is deriued from the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to call or assemble together because the members of the Church are called by God from infidelity to faith from errour to truth from impurity vncleanes to sanctification holines Whereupon S. Paul writeth to some of them by this title 1. Cor. 2. v. 2. to the sanctified in Christ Iesus called to be Saincts and S. Peter He that called you out of darcknes to an admirable lighte The end of this happie calling is to enrich vs here with the blessinges 1. Pet. 2. v. 8. of Christ to reward vs hereafter with the sight of his countenance with the glory of his king dome Both which the foresaid Apostles liuely expresse S. 1 Pet. 3. v. 9. 1. Tim. 6. v. 23. Peter Vnto this you are called that you may by inheritance possesse a benediction S. Paul to Timothy Fighte the good combate of Faith apprehend eternall life wherein thou art called Not that all who repaire vnto the Church arriue vnto this immortall happines but that it is the intent purpose of God to sett vs in the way direct vs thereunto when by him 1. Cor 1. v. 8. we are called as Paul saieth into the societie of his sonne Iesus Christ our Lord. Wherupon a great question heer ariseth betwen Ambr. in coÌ„m in c. 2. 2. Tim. Aug libel de haeres haer 88. Aug ibid. haer 69. l. 3. contra Parm. c. 2. VVicklif apud walden tom 1. l. 2. c 8. 9. Husse art 1. 2. 3. 5. 6. vt habetur in Concil Constant sess 15. VVhitak contro 2. q. 1. c. 3. Fulke in c. 3. 1. Tim. sect 10. VVhitak contro 2. q. 1. c. 3. VVhitak contr 2 q 3. c. 3. Ibid. q. 1. c. 3. 4. 5. 6. cap. 7. Quaest 5. pag. 301. q. 1. c. 10. q. 3. cap. 3. fol. â—12 213. q 1. c. 6. 7. vs our aduersaries First what maketh vs of this society of the sonne of God for seeing the maine army of this selected company is so great as it filleth the whole world is dispersed throughout all natioÌ„s is distinguished by diuers languages lawes rites customes the chiefe difficulty is what linketh combineth them together in the band or family of Christ 2. The Nouatians taught as S. Ambrose noteth that is was entire purity which made this conuinction affirming the pure only and entirely iuste to be of the Church Of which opinion the Pelagians also were who required hereunto the full complement absolute perfection of all kind of such vertues vnto which by their labour industry they presumed to atteyne Secondly the Donatistes craued not so much they indeed exacted grace iustice receauing only the good and iust into the fold of Christ and excluding all grieuous sinners yet not the weake and imperfect as the former did Thirdly VVickliffe Iohn Husse desired neither complete sanctity nor any dram of inward grace but the outward election and predestination of God auouching all the predestinate none els to appertaine to the true Church which is the body of Christ Of this triple generation of prodigious broodes VVhitaker with whome Fulke seemeth to agree begettethone hideous monster formed composed of them all together saying The Catholique Church consisteth not of any wicked and reprobate but only of the elect iust holy predestinate Yet if you beleeue his wordes he differeth from the first opinion because he taketh neither iust men as the Nouitians nor perfect as the Pelagians for such as haue not their faultes imperfections he dissenteth from the second because he excludeth none once iustified by true beliefe let theÌ„s all into neuer so detestable crimes He varieth from the third because he requireth internall faith in the predestinate before they can be admitted into the lappe of the Church And then he cunningly complyeth with theÌ„ all againe affirming no faultes or imperfections to be imputed to the holy regenerate nor any grieuous crimes to be hurtefull to the iust or make them loose their iustice all the faith full to be righteous and iust and none truly faithfull but only the electe Thus he plaieth fast and loose and vseth many iugling trickes which I shall most plainly discouer hereafter 3. Nowe I declare that not the perfecte iuste and elect only but that the wicked reprobate and much more the imperfect are lodged in the house of God as S. Augustine largely prooueth by maÌ„y parables of holy scripture Aug. l. 3. c. 2. 9. 12. 28. contra Petil. Dona. post collat c 4. 6. Matth. 3. 13. 15. 25. 2. Tim. 2. where Christ speaking of his Church resembleth it to the floore of our Lord in which there is wheate chaffe To the net cast into the sea in which there be good and euill fishes To the kingdome of heauen in which there are wise foolish virgins To the Field in which the cockle groweth with the good seed vntill the haruest that is the wicked reprobate are mingled with the iuste vntill the end of the worlde To a great house wherin there be some vessels of honour some of contumely The Church of the Thessalonians the Church of the Corinthiains S. Paul acknowledgeth to be 2. Thess 3. 1. Cor. 4. 1. Cor. 1. 1. Cor. 6. 1. Cor. 3. VVhitak con 2. q. 1. 2. Fulke in c. 22. Matth. sect 2. August tract 6. in Ioan. Cypri l. 4. ep 2. Hieron in dial cont Lucifer Fulg. l. de fide ad Petra c. 43. true Churches in which there were some not withstanding walking inordinately some puffed with pride some contentious some iniuries fraudes some such fornication as was not to be heard of amongst Gentills M. VVhitaker
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
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 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
not perceaue to what mischief and dissolution these assertions make way 5. To be briefe your assurance of pardon and A heap of other impietyes which necessarily ensue on the doctrine of ProtestaÌ„ts forgiuenes of sinns frustrateth that petition of our Lords prayer Your inherence of sinne in the soules of the regenerate lesseneth the price and dishonoureth the ransom of Christes precious bloud Your meere imputatiue and outward righteousnesse wrongeth the true righteousnes and iustice of God Your euacuating the merite worthines of workes blasteth the buddes of all vertuous endeauours Your anulling of satisfactions killeth the fruits of wholesome pennance Your deniall of sacrifice prayer for the dead choketh the remembrance and diminisheth the hope of future resurrection your certeinty of saluation rocketh men a sleep in careles security The bondage in which you enthrall the reprobate that they How the same taketh away the very Bulwarkâ— of piety bringeth in a dissolutioÌ„ of all good life neyther will nor can belieue throweth them headlonge into the pit of despayre These be the lessons of impurity dishonesty heathenish impiety taught in your schools To which I might score vp sundry moe tending to the like hauocke and corruption of al good manners For you abolish Confession the bridle of vice you neglect restitution the locke of Iustice you renounce prescript fastes watchings haire clots and such lik chastisements of their bodyes the death and extirpation of many vntamed passions Catholik exhortations coÌ„ferred with ProtestaÌ„t You contemne religious vowes of Pouerty Chastity and obedience You admit no tye in conscience of ecclesiasticall and temporall lawes the sinewes of religion the stayes of piety and chiefest rampiers of all well ordered discipline 6. Therefore as we for the establishment of the Psal 35. v. 12. former bulwarkes or fortresses of good life alleage such places of Scripture as exhort hereunto They on the other side produce and misapply diuers passages which seeme 1. Pet. 2. vers 13. Ioel. 2. v. 12. to patronage their libertine gospell We vrge for example Vow you and render your vowes to your Lord God Be subiect to euery humane creature for God whether it be to King as excelling or to rulers as sent by him c. Returne to me in all your harts in fasting and in Coloss 3. v. 5. 1. Corin. 9. weeping and in mourning Mortify your members which are vpon the earth I chastise my body and bring it into seruitude Yf thou wilt be perfect goe sell the thinges that thou hast and giue to the poore and come and follow me There are eunuches which haue gelded themselues for Matth. 19. v. 11. Ibid. v. 12. the Kingdome of heauen The Kingdome of heauen suffereth violence the violent beare it away Thus we 7. They in their priuate conferences publike Sermons inculcate other textes which make shew to the August de virgin cap. 24. interpreteth this gelding of them that vow chastity for the loue of heauen Matth. 11. vers 12. vnlearned of a more pleasant law As VVe are not the children of the bond woman but of the free by the freedome wherewith Christ hath made vs free All thinges are lawfull for me but I wil be brought vnder the power of none Increase and multiply Mariage is honourable in all Let no man iudge you in meate or in drinke or in part of a festiuall day Eate such thinges as are set before you All that is sold in the shambles eate Not that which entreth the mouth defileth a man No man euer hateth his owne flesh but he nourisheth and cherisheth it Christ is the propitiation for our sinnes He by his death passion hath discharged vs from pennance satisfaction or other corporall afflictions as eyther necessary to saluation or pleasing to God So they 8. Yf we goe forward and compare the effects of Gala. 4. v. 31. 1. Cor. 6. vers 12. Gen. 1. v. 821. Hebr. 13. v. 4. Col. 2. v. 16. Luc. 10. v. 8. 1. Cor. 10. v. 25. Matth. 15. v. 11. Ephes 5. vers 29. 1. Ioan. 2 vers 2. these exhortations with the fruites of ours you shall see our soueraygne counsayles moue the inward hartes and The good fruites of Catholike doctrine confroÌ„ted with theÌ„ il weedes of Protestancy mindes of sinners perswade some to admirable conuersions promote others to extraordinary sanctimony to such sorrow for their offences loue of their neighbours peace of minde tranquility of conscience vnion with God contemplation of heauen neglect of earth earthly comforts as they striue to imitate as neere as they can that blessed Apostle who was crucified to the world the world to him Some you shal see before they repaire to vs miserably tormeÌ„ted with the fits of remors with a hel of disquiet after they haue beene instructed in our schooles of perfection Galat. 6. v. 14. alwayes enioy the paradise of rest before tossed with the waues of ambition and after sayling with the calme tide of humility before surfeting with the draffe of vncleanesse and after delighted with the cleere brooks of chastity with the waters of purity Reade these things most eloquently expressed and dilated by Lactantius that Christian or diuine Oratour How much the precepts of God preuayle in the mindes of men dayly experience beareth witnes Giue me a man that is angry a backbiter an vntamed or sauage person and with a few wordes of God I will make him as milde as a lambe Giue Lact. l. 3. de falsa sap c. 26. me a sparing couetous or niggardly fellow and I will restore him vnto thee liberall and distributing his money with a bountifull hand Giue me one fearefull of death thrinking at payne and he shall presently contemne both crosses fires and all danger c. Giue me a leacherous wanton an adulterer a Russian and by and by thou shalt see him sober chast continent Giue me a cruell miscreant a sucker of bloud â—nd his sury shal be turned within a while into vnfaygned clemency Hitherto he Cast your eyes abroad and you shall see â—his sentence of Lactantius verifyed in many viciâ—us liuers recouered from their naughty courses In maâ—y reâ—chles sinners become vnmatcheable Saints In diâ—ers others who without any note of former infamy â—aue arriued to the height of such eminent sanctity as â—hey haue beene eyther enobled by God with extraordiâ—y miracles or canonized by the Church with solemne â—riumphes for their singuler vertue 9. Looke backe vpon the bande of Protestants 〈…〉 â—eedes which spring froÌ„ the fayth of Protestants no such men can you single forth some they haue I will not deny who liue among them moral good liues as many Pelagian heretikes and heathenish Philosophers haue done heretofore yet none haue euer deserued any speciall renowne not any Plebeian or Superintendent of theirs whose life for sanctity hath beene worthy the printe Calu. l. de scanda qui habetur inter eius
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
to the presumption Seneca ep 118. or opinion of all men and it is with vs a great argument of truth that it hath beene liked of all Pliny likewise in his panegyticall oration to Traian hath recorded this notable sentence Better are all belieued then each particular all Plinius in pa. ad Traianump 125. Melius oÌ„nibus quaÌ„ singulis creditur singuli oÌ„nes decipere decipi possuÌ„t nemo omnes â—eminem oÌ„nes fefellerunt Aug. lib. l. 22. de ciui Dei cap. 8. magnum est ipse prodigium qui mundo credente non credit Great rashnes in Protestants to belieue one man agaynst al men Luther Pres l. de abrog missa priuata And the like he hath tom 4 annot breuis Item tom 5. in Gala. particular men may deceaue and be deceaued No man hath deceaued all men all men haue not deceaued any man Whereupon S. Augustine despiseth him as a strange and monstruous wonder who the world belieuing belieueth not Strange people then not to speake more hardly of them strange people are the Protestants of our age who will not belieue the articles of our fayth which all the Christian world excepting their little handfull constantly beleeueth and for this thousand yeares by their owne confession haue vnuariably perseuered in the same beliefe 8. Yf all men neuer beguiled any and yet if each particular maÌ„ may beguile be beguiled how can Protestants belieue aright who credited one Luther for there was not any other of his Religion when he first beganne agaynst all the world One man that might deceaue them agaynst al men that could not deceaue them With this opposition of al men Luther at the first was so much troubled as he testifyeth of himselfe How often did my treÌ„bling hart pant within me and reprehending me obiect against me that most stronge argument Art thou only wise Doe so many worldes erre VVere so many agesignorant VVhat if you thou errest Fulke in c. 5 Math. sect 3. 2. ad Thessa 2. sect 4. 5. VVhitak contro 2. q. 2. ca. 2. 3. cap. 3. q. 5. cap. 3. Field in his 2. book c. 8. and drawest so many into errour to be damned with thee euerlastingly So Luther with the same singularity of themselues generall contradictioÌ„ of others his followers were much daunted at the beginning But since hauing somewhat increased their number they eyther answere that truth doth not consist in multitude and largenes of extent or that they haue many others besides themselues of their fayth and religion dispersed throughout the world who although they be hidden from the eyes of men are notwithstanding well known to God or to the Fathers who often inculcat the large dominion of Christs flock they reply that the Church did perspicuously flourish Aug l. de vtil cred con Ep. Fund l. 1. contra lul l. 3. con Crescon c. 66. l. item 4. cap. 53. euery where was visibly spread thoughout all nations in Saint Augustines Saint Ierome and Optatus dayes but afterward it fayled at least froÌ„ being manifest publikely known These are the common shiftes of M. Fulke M. Whitaker and M. Field our moderne Protestants and these were the trickes of auncient heretikes including the former arguments 9. To the first therefore I answere that not euery multitude but an holy learned famous Matth. 8. longe continued and vnited multitude of all nations in supernaturall pointes of fayth this is an euident Apoca. 7. token of the true Church as Saint Augustine vrgeth Aug. loco citato l. 2. cont aduers leg Prophet c. vltimo agaynst the Donatistes Manichees and other heretikes VVho pretended that truth was often among a few and that it was the fault of many to erre This was the obiection of Cresconius the Grammarian agaynst whome he proueth by the many who shall come from the east and west and repose with Abraham in the Kingdome of heauen By that great and innumerable multitude which Saint Iohn describeth of all nations tribes people and tongues standing before the throne that multitude is no hinderance to truth and yet he often affirmeth That to vaunt and glory in paucity of followers is the the property of heretikes and a signe of falshood 10. Their second euasion that they haue many hidden ghospellers in all Countryes knowne to God is Augustine libro de ouibus cap. 10. ridiculous and absurd as Saint Augustine tearmeth it to humansense For how shall we belieue they haue any such vnlesse they be seene and mentioned by some men Or how should their Vniuersality be a marke of the true Church if they be not knowen nor marked by any Then Saint Augustine declareth that the vniuersall Church of which the Scriptures speake is apparantly seene and knowne to the world Reade his explication vpon that verse of the Psaâ—mist Be exalted aboue the heauens O God and thy glory vpon all the earth O hereticall madnes sayth Psal 56. Aug. tom 8. in ps 56. he that which thou seest not thou belieuest with me that which thou seest thou denâ—est thou belieuest with me Christ exalted aboue all the heauens which we do not see and thou deniest his glory vpon all the earth which we do see Marke these wordes which we do see Therefore the splendour of the Church is visible and Aug. libro vnitate Ec. cap. 8. conspicuous euery where In another place From whence quoth he is his glory vpon all the earth but because his Church is ouer all the earth Immediatly after he presseth his aduersaryes VVVhy do you preach Christ exalted aboue the heauens and doe not communicate with his glory vpon all the earth Whereupon it followeth that if our Ghospellers had any such latent Protestants in other Countryes as they fayne who agreed with them in their beliefe yet that were not inough to make their Church vniuersall vnlesse they had some other communication or society togeather because for want of this alone Saint Augustine excludeth Petilian al other Donatistes froÌ„ being members of the Church First of him he sayth I obiect vnto thee the cryme of schisme Aug. libro 2. contra Fetil c. 16. which thou wilt deny but I will instantly proue it For thou doest not communicate with all nations Then he cassiereth the rest and bindeth Catholikes in the vnity of the Church saying VVe holde the inheritance of Christ they holde it not For they do not communicate with the whole worlde they do not communicate with the vniuersality redeemed by the bloud of our Lord we are secure of his inheritance 11. Their last retrayte vsed by Mayster Field and often iterated by M. Whitker That the Church in Field in his 2. booke of the Church chapter 8. VVhitak contro 2. q. 2 cap 2. Ibidem q. 3. cap. 1. q. 5. cap 4 5 Saint Augustines and the rest of those Fathers dayes was in her growth Now in her declining Then flourishing in all partes