to do according to the doctrine of the Prelates of the Catholike Church yea although it should happen that their liues were not laudable but bad For although our Sauiour in this place doth only in expresse wordes make mention of the chaire of Moses in which the Priests of the old Law did sit yet he is to be vnderstood to speake also of the chaire of S. Peter his owne Vicegerent in which the Priestes of the new Law doe succeed And this à fâ—rtiori because we haue greater reason to thinke that our Sauiour inteÌ„ded in his doctrine to giue rules to the Priests and people of his new Law which was presently to begin and to continue till the worldes end then only to giue documents to those of the old Law considering he knew that it should so shortly cease Wherefore the ancient fathers do vnderstand that place to bee meant of the Priestes of the new Law and namely S. Augustine who saith thus In illum ordinem Episcoporum qui ducitur ab ipso petro ad Anastasium qui nunc in eadem Cathedra sedet etiamsi quisquam traditor per illatempora subrepsâ—sset nihil praeiudicaret Ecclesie innocentibus Christianis quibus prouidens Dominus ait de praepositis malis quae dicunt facite quae faciunt facere nolite Into that order of Bishoppes which is deriued from S. Peter himself vnto Anastasius who now sitteth vpoÌ„ the same chair although some traytor had crept in in those times he should nothing hurt the Church and the innocent Christians for whome our Lord prouiding saith of euill Prelates what they say do what they do do not The threates we may gather First out of S. Luke when our Sauiour faith Qui vos spernit me spernit Hee that despiseth you despiseth me Signifying that look what sinne it were not to heare but to despise our Sauiour Christ himselfe that wee should account it the same to despise not to giue eare and credit to the Catholike Church Insinuating therby that the like punishment is to be expected for the saide contempte Secondly in S. Mathew the same our Sauiour expressely saith Si Ecclesiam non audierit sit tibi sicut Ethnicus publicanus If he wil not heare the Church let him be to thee like an Ethnicke and a Publican Finally in S. Marke after hee had giuen charge coÌ„mission to preach the Gospell to euery creature hee pronounceth this threate to those that will not beleeue saying Qui non crediderit condemnabitur hee that will not beleeue shall be condemned Thus you see our Sauiour Christ hath promised to his Church the continuall presence of himselfe and of his holy Spirit to teach that coÌ„pany all truth Wherof followeth that it is infallibly taught al truth Moreouer hee hath giuen charge and commission to that Church to teach vs and hath warranted and commanded vs in all pointes to heare and do according to the saying of this Church which proueth that it appertaineth to this Church to instruct vs in all pointes of faith and that we ought to learne of it in all matters of religion what is the fallible truth consequently that the doctrine of this Church is the rule of faith Worthily therefore doth S. Paule call this Church columnam firmamentum veritatis The pillar and ground of truth Worthily also saith S Austen Scripturarum à nobis tenetur veritas cum id facimus quod vniuersae placet Ecclesiae quam earundem scripturarum commendat authoritas vt quoniam scriptura sancta fallere non potest quisquis falli â—etuit huius obscuritate questionis ecclesiam de illa consulat quam sine vlla ambiguitate scriptura sancta demonstrat The truth of the Scriptures is holden of vs when wee doe that which pleaseth the vniuersall or whole Church the which is commended by the authority of the Scriptures themselues that because the holy Scripture cannot deceiue whosoeuer feareth to bee deceiued with the obscurity of this question let him require the iudgement of the church which without any ambiguity the holy Scripture doth demonstrate by which wordes hee sheweth plainely that the sentence of the Church is of infallible and vndoubted truth that the way not to bee deceiued in an obscure question is to aske and follow the iudgement of the Church Wherefore worthily also do we all say Credo Ecclesiam CatholicaÌ„ I beleeue the Catholike Church worthily also may I conclude that neither Scripture alone nor naturall witte and learning nor priuate spirit nor any other thing but onely the teaching of the true Church of Christ is that ordinarie meanes which Almighty God hath prouided whereby all men may learne that one infallible entire faith which I proued to be necessary to saluation CHAP. XI That the Church whose doctrine must bee to vs the rule of faith must alwaies continue without interruption from Christ his time till the worldes end COnsidering what had bene proued in the former Chapter about the infallible authorite of the doctrine of the true Church I hope no Christian will denie but that so longe as this Church doth continew we haue of it a sure pillar and a firme foundation whereupon we may safely build our beleefe For either a maÌ„ must denie that euer our Sauior did make any such promise gaue such charge and commission left any such warrant sett forth such a commaundement or thundred out any such threates as before is rehearsed which were to denie the scriptures which scriptures are generally receiued by all Christians no otherwise theÌ„ as they are the vndoubted worde of God or els he must wrest the interpretation thereof both from that which the wordes of themselues naturally yeeld also from the common sense and vnderstanding either of al or the most learned and almost of the vnlearned also of the whole Christian world or els he shal be forced to confesse that which not I but S. Paule hath saied ecclesia est columna firmamentum veritatis the Church is the pillar and ground of trueth Onely it may perchaunce seeme to some of those that doe at this day oppose themselues against the authoritie of the Church that this was true for S. Paules time and perhaps for some 3.4.5 or 6. hundred yeares after but not to be presumed vpon in latter times and namely when Luther began his reformation as they tearme it or now a dayes Against these men I set downe this assertion The true Church of Christ which the forenamed testimonies of Scripture do commend was and is to continew without interruption till the worldes end This I proue First out of the very wordes of those promises which I cited out of S. Mathew S. Iohn For how can Christ our Sauiour or his holy Spirit be with his Church in such sort as there is promised to witt till the worldes end and for euer and especially as is saied in S. Matthew omnibus diebus
was vniuersally receiued for a veritie of the Catholique Church The which if any man will take vpon him to gainesaye let him shew and proue if he can what pointe of doctrine the Romaine Church doth denie or holde contrarie to that which by the Church was vniuersally held before As we can shew diuers pointes that the Protestants so hold or denie Let him I say shew and proue by setting downe the point of doctrine the authour the time the place what companie did oppose themselues against it and who they were that did continew as the true Church must still continew in the profession of the former faith lineally without interruption till these our daies as we caÌ„ shew and proue against them Let him also shewe what countrie there is or hath beene where Christian faith either was first planted or afterwards continued where some at least haue not holden the Romaine faith As we can shew euen at this day diuers places where there religioÌ„ is scarse heard of especially in the Indian Iaponian and China countries which were not long since first coÌ„uerted to the Christian faith onely by those who were membres oâ— the Romaine Church chiefly by Iesuiteâ— sent thither by the auctoritie of the Pope And to goe no further then our dearâ— countrie England Wee shall finde in thâ— Cronicles that it was conuerted by Auâ—ustine a Monke sent by S. Gregory the Pope and that it continued in that faith without knowledge of the Protestants religion which then and for diuers huÌ„dred yeares after was neuer heard of as being then â—nhatched The like record of other countries conuerted by meanes of those onely who either were directely sent by â—he Pope or Bishop of Rome or at least communicated and agreed in profession of â—aith with him we may finde in other hiâ—tories Lastly let him shew some space of time in which the Romaine Church was â—ot since Christ and his Apostles time or 〈◊〉 which it was not visible and knowen As wee can shew them many hundred â—eares in which theirs was not at all Let â—im I say therfore shew proue which â—euer any yet did or can proue that euer â—he Romaine Church did either faile to be 〈◊〉 to be visible or being still visible when â—he profession of the ancient faith which 〈◊〉 receiued from the Apostles did faile in 〈◊〉 and when and by whom the profession â—f a new faith began in it As we can shew â—hen where by whome this new no â—ith of theirs began Certaine it is that once the Romaine Church had the true faith was a true Church to wit when S. Paule writ to the Romanes saying vestra fides annunciatur in vniuerso orbe your faith is renowmed in the whole world When therefore I pray you as the learned and renowned M. Campian vrgeth when I saye did Rome chaunge the beleefe and profession of faith which once it had Quo tempore quo Pontifice qua via qua vi quibus incrementis vrbem orbem religio peruasit aliena Quas voces quas turbas quae lamenta ea res progenuit Omnes orbe reliquo sopiti sunt dum Roma Roma inquam noua Sacramenta nouum sacrificium nouum religionis dogma procuderet Nullus extitit Historicus neque Latinus neque Graecus neque remotus neque citimus qui rem tantam vel obscure iaceret in commentarios At what time vnder what Pope what way with what violence or force with what augmentation or encrease did a strainge religion ouerflow the cittie and the whole world What speaches or rumours what tumults or troubles what lamentations at least did it breed was all the rest of the world a sleepe when Rome the Imperial and mother cittie whose matters for the most part are open to the view of the whole world when Rome I say did coine new Sacraments a new sacrifice a new doctrine of faith and religion Was there neuer one Historiographer neither Latin nor Greeke neither farre off nor neere who would at least obscurely cast into his commentaries such a notable matter as this is Certainely it is not possible if such a thing as this had happened but that it should haue beene resisted or at least recorded by some For suppose it were true which Protestants imagine that some points of the faith and religion which Rome professeth at this day were as contrary to that which was in it when Saint Paule commended â—he Romane faith as blacke to white darkenesse to light or so absurde as were now Iudaisme or Paganisme as one of their Historiographers accounteth it worse saying that indeede Augustine the Monke conuerted the Saxons from Paganisme but as the prouerbe saith saith hee bringing them out of Gods blessing into the warme Sunne Suppose I say this were true Then I would demaund if it were possible that any Prince in any Christian cittie and much more that the Pope in Rome the mother cittie could at this day bring in any notable obsurde rite of Iewish or Paganish religion for example to offer vp an Oxe in sacrifice or to worship a Cow as God and not only to practise it priuately in his owne Chappell but to get it publiquely practised and preached in all Churches not onely of that cittie but also in all the rest of the Christian world and that none should in Christian zeale continually oppose themselues that no Bishop should preach no Doctor write against this horrible innouation of faith and the author thereof that none should haue constancy to suffer martyrdome which Christians haue bin alwaies most ready to endure rather then to yeelde to a profession and practise so contrary to their ancient faith that there should be no true harted Christians who would speake of it or at least lament it nor no Historiographer that would so much as make obscure mention of it Could all be so a sleepe that they could not note or so cold and negligent in matters concerning their soules good as generally without any care to yeeld vnto it Noe certainely though there were no promise of Christ his owne continuall presence no assurance of the infallible assistance of his holy Spirit Yet it is not possible that such a grosse errour should arise among Christians and ouerwhelme the whole world without some resistance The Bishops and Pastors could not bee so simple or so vnmindfull of their duty but they would first note such an euident contrariety to the ancient and vniuersally receiued faith and noting it they would doubtlesse with common coÌ„sent resist contradict and finally according to Saint Paule his rule accurse it If therefore this could not happen now nor euer heretofore was heard that any such absurd errour or heresie did or could arise without noting or resisting what reason can any man haue to say that this hath happened at Rome not being able to alledge any writter that did note the thing the person the time and what oppositioÌ„ was made and
A TREATISE OF FAITH WHERIN IS BRIEFELY AND PLANLY SHEWED A DIRECT WAY BY WHICH EVERY man may resolue and settle his minde in all doubtes questions or controuersies concerning matters of Faith Isa. 30. Haec est via ambulate in ea This is the way walke in it A. D. Permissu Superiorum 1605. A TABLE OR BRIEFE Summary of the whole Treatise Cap. 1. THat faith is absolutely necessary to saluation Cap. 2. That this faith is but one Cap. 3. That this one faith must be infallible Cap. 4. That this one infallible faith must be entire Cap. 5. That Almighty God hath prouided some sufficient meanes whereby all sorts of meÌ„ may at all times learne this one infallible and entire faith Cap. 6. What conditions or properties are requisite in this rule or meanes prouided by almighty God Cap. 7. That Scripture alone cannot bee this rule or meanes Cap. 8. That no naturall witte of man or humane learning either by interpreting Scripture or otherwise can bee this rule of faith Cap. 9. That priuate spirit cannot be this rule Cap. 10. That the doctrine or teaching of the true Church of Christ is the rule or meanes wherby al men must learne the true faith Cap. 11. That this true Church of Christ of which wee must learne the true faith is alwaies to continue without interruption vntill the worldes end Cap. 12. That this same Church must alwaies be visible Cap. 13. How we should discerne or know which company of men is this true visible Church of which wee must learne true faith Cap. 14. That those Notes or markes which heretikes assigne To wit true doctrine of faith and right vse of SacrameÌ„ts be not sufficient Cap. 15. That these foure Vna Sancta Catholica Apostolica One Holy Catholique Apostolique be good markes whereby men may discerne which is the true Church Cap. 16. That these foure markes agree only to the Romane Church That is to say 〈◊〉 that company of men which agreeâ—â— in professioÌ„ of faith with the Church of Rome § 1. That the Romane Church onelyâ— One § 2. That the Romane Church onely is Holy § 3. That the Romane Church is onely Catholique § 4. That the Romane Church is onelie Apostolique Cap. 17. The conclusion of the whole discourse Viz. That the Romane Church is the onely true Church of Christ of which all men must learne the one infallible entire faith which is necessary to saluation And that the Protestants Congregation cannot be this true Church THE PREFACE BEing moued by some friendes to conferre with one of indifferent good iudgement and of no ill disposition of nature though very earnest in that religioÌ„ which he did professe I was desirous to doe my best endeuours to let him plainly see that the Catholique Romaine faith was the onely right For which purpose I did chose to let passe disputes about particular pointes and in generall to shewe First that it is necessary to admitte an infallible authority in the true Catholique church by reason whereof euery one is to learne of it onely which is the true faith of Christ. Secondly that those onely which professe the Romaine faith are the true Catholique church The which hauinge proued I did consequently conclude that the faith beleife which the authoritie of the Romaine church doth commend vnto vs ought without doubt to be holden for the true faith Vpon which pointes when he had heard my discourse he desired me for his better remembrance to sette downe in writtinge what I had said The which I had first thought to haue done briefely and to haue imparted it onely to him but by some other frieÌ„des it was wished that I should haÌ„dle the matter more at large they inteÌ„dinge as it seemed that it might not onely doe good to him but to others also that should haue need of it aswell as he Of which sorte of men standinge in this need as I could not consideringe their miserable case but take great pittie so I was easily moued especially at my friendes request to be willinge to doe my endeuour which might be for their reliefe succour and to take any course which might turne to their helpe and profit Now of all other courses which haue beene and might be vndertaken that which in my speach I did choose as most expedient for him with whome I did conferre seemed best also for me to prosequute in this my writinge for the benefit of him and others and this for foure reasons First because it is very briefe compendious and consequeÌ„tly such as euery one might haue leisure and should not be much weary to reade it Secondly because it standinge onely vpon few but most certaine conclusions and groundes is free from many cauils of the captions which more ample discourses are subiect vnto Thirdly because the matter handled in it is not very high nor hard but common easy plaine and such as may be vnderstoode of any who hauing but a reasonable witte or vnderstanding will carefully reade it as the importance of the matter requireth with iudgment deliberation which is chiefe with praier to God and a resolute good will to follow that which he shall finde to be right Fourthly because these few plaine pointes which are here sett downe include all other and whosoeuer shall by the help of Gods grace and the force of these or other reasons yeeld assent to the pointes proued in this discourse must by coÌ„sequence without farther disputing or difficultie yeeld to all particular pointes which the aforesaid church commeÌ„deth for pointes of faith and wil be moued to settle himselfe in the stedfast belefe of all For if he once admitte that there 〈…〉 Church or company of meÌ„ on earth infallibly taught by the holy gost what is the true faith in all pointes and that this church is by Gods appointemeÌ„t to teach all men in al matters of faith which is the infallible trueth and further that this Church which is thus taught and must teach vs is no other but that visible company which professeth the Romaine faith then he shall not neede to straine his wittes in studying or to wast wordes in wrangling about particuler pointes of controuersies or to vse any such trouble some and vncertaine meanes to finde out the trueth but may easely and most certainely be instructed in all by onely enquiring and finding out which all sortes of men may easely doe what is generally holden by the Church for truth in all particuler pointes whereof they doubt Of which pointes also If they be desirous they may haue sufficient authoritie and reason yeelded by the learned of the same Church though they should not so desire reason to be yeelded that without reason be giuen they would not beleeue at all or as grounding their faith vppon the reason giuen sith Christian beleife ought onely to be grounded vpoÌ„ the authority of God speakinge by the mouth of the church who ought to be beleeued in all matters without giuing
Churches afterward did borrow and do daily borrow the ofspring of faith and the seeds of doctrine that they may be made Churches and by this meanes these also shall be accouÌ„ted Apostolique as being the issue of the Apostolicall Churches Contrariwise no conuenticle of heretiques can be Apostolique by reason that heresie being an vpstart nouelty contrary to the former receiued faith of the Church cannot haue any Apostle or Apostolique man for auctor and founder but is forced to acknowledge some other of whom as it receaued the first being so most comonly either the doctrine or the men that follow it or both receiue also their name as of Arrians came Arrianisme and the Arrians of Montanus came the Montanists and Montanisme and there was neuer yet heretique which could deriue the pedegree of his congregation by vninterrupted succession from the Apostles which maketh Tertullian to vrge them so earnestly saying Edant haeretici origines ecclesiarum suarum euoluant ordinem Episcoporum ita per successiones decurrentes vt primus ille Episcopus aliquem ex Apostolicis viâ—is qui tamen cum Apostolis perseuerauerit authorem habuerit antecessorem Let the hetikes shew the beginning of their Churches or as they had rather say of their Congregations let them vnfold the order of their Bishops or superintendents so running downe by successions that the first of them shall haue for his auctor in doctrine and predecessors in place any Apostolique man who did perseuer and did not forsake the Apostles Thus did Tertullian vrge them because he knew well that they could neuer make this proper note of the true Church to agree to their company It appeareth therefore plaine enough that these foure properties One Holy Catholique and Apostolique agree only to the true Church and sith it is no hard matter for any to see or know which company of Christians hath these properties as in the next chapter I shall declare It is also plaine that these foure One Holie Catholique Apostolique being proper to the true Church and apparant enough are good notes or markes by which meÌ„ may discerne which company of those which haue the name of Christians and which professe as euery company professeth themselues to teach the true doctrine of Christ is indeed the true Church which doubtlesse teacheth in all points the true doctrine of Christ. CHAP. XVI That the Romane Church is One Holy Catholique Apostolique and therefore the true Church THVS farre my discourse hath gone along all in generalities in shewing the necessity of true faith and that this faith is to be learned of the true Church and that this Church continueth alwaies and is visible as being a visible company of men professing the true faith of Christ partaking his Sacraments and liuing vnder the gouernement of lawfull Pastors his substitutes that whereas diuers companies of men take vpon them the title of this Church whereby some do stand in doubt which company is the true Church there bee certain marks by which the true Church may be certainely knowen discerned from all other companies or congregations and finally that these markes bee those foure One Holy Catholique Apostolique which are certainely knowne to bee the properties of the true Church both by the Nicene Creed and also by plaine testimonies of Scriptures and Fathers Now it wil be good to see if we can by these generall grounds conclude which particuler company of men is the true Church of Christ. A conclusion of exceeding great consequence as touching all matters in controuersie concerning the doctrine of faith as may appeare by the drifte of all my former discourse For the framing of which conclusion we shal not need to bring in comparison all the companies or sectes of diuers religions that haue bin and are in the world because euery one can easily discerne of themselues and especially by the helpe of that which hath beene saide that neither Turkes nor Iewes nor whatsoeuer other Infidels can be the true Church of Christ because these neither haue the name of Christians neither do they professe to haue the name of Christ. Neither am I now to meddle with heretiques and schismatiques of former ages the which as they haue bin condemned by the generall consent of the Church so in continuance of time they haue beene worne out by the same Church in so much that euen the memory of them God be thanked seemeth to be perished with them My chiefe question and comparison therfore shal be betwixt the Romain Church that is to say that company which comâ—unicateth and agreeth in profession of faith with the Church of Rome liueth vnder the obedience as touching spirituall matters of the Bishop of Rome other Bishops and pastours vnder him and the Protestantes that is to say that companie which from Luther his time hitherward haue opposed themselues against the Romaine Church either all or any one sect of them my question I say or comparison shal bee to which of those two the foure forenamed markes agree and consequentely which of them is the true Church § SECT I. That the Romaine Church onely is one FIrst I finde that the Protestants Church is not perfitely One or vniforme in dogmaticall points of faith but variable according to the varietie of times persons now holding one thing then an other and that the learned men thereof are so much at Iarre among themselues in matters of faith that it is hard to finde three in all pointes of one opinion and which is chiefly to bee pondered as principally appertaining to the marke of Vnitie they haue no meanes to end their controuersies so to returne to vnitie and to continue therein For while as they admitt no rule of faith but onely Scripture which scriptures diuers men expound diuersely according to the diuers humours and affections opinions and phantasies of euery one neuer one admitting any one head or cheef ruler infallibly guided by the holy Ghost in his doctrine to whose censure in matters of faith euery one should of necessitie submit theÌ„selues vt capite constituto schismatis tollatur occasio that as S. Hierome speaketh a head or chiefe ruler being ordained occasion of schisme or diuision may bee taken away Whilst they do thus as they all doe thus al proclaiming to be ruled by only Scripture and yet almost in euery one in one point or other expounding Scripture diuersely and one contrarie to an other according to the diuers seeming of euery ones sense and neuer one admitting any one superiour infallibly guided by the â—oly Ghost to whose definitiue sentence â—e and the rest wil be bound to submitte â—â—eir doctrine expositioÌ„s whilst I say â—hey doe thus it is vnpossible that they â—hould in fidei occurrere vnitatem meete as S. Hierome consaileth in the vnity of faith The which vnitie in profession of faith notwithstanding is one principall thing â—ertaining to the vnitie of the Church and Vnitie of the Church is one
chiefe mark by which we must discerne which is the true Church Contrary wise the Romane Church is alwaies one and vniforme in faith neuer vaâ—ying or holding any dogmaticall point contrarie to that which in former times from the beginning it did hold The learâ—ed men thereof though sometimes differing in opinion in matters not defined by the Church yet in matters of faith all coÌ„spire in one And no meruaile because they haue a most conuenient meanes to keepe vnity in professioÌ„ of faith sith they do acknowledge one chief pastor apointed ouer them to wit the successour of S. â—eter to whose definitiue censure in matters coÌ„cerning religion they wholy submitte themselues knowing that to Saint Peter and his successours Christ our Sauior promised the keyes of the kingdome of heauen and that hee would vpon him and his successours as vpon a sure rocke build his Church Knowing also that the same our Sauiour did specially pray for S. Peter and euery one his lawfull successour that this faith should not faile at least so farr as to teach the Church a false faith to the intent that he might bee alwaies able to confirme his brethren if at any time they should faile in the doctrine of faith Knowing lastly that to S. Peter and his successours which word I adde not without sufficient authority and reason Christ our Lord gaue most ample power ouer his vniuersall Church saying pasce ouâ—s mâ—as feede my sheepe that is to say Rule or gouerne as chief pastor vnder me my sheep that is all those that pertaine to the sheepefolde which is the Church giuing him and his successours charge to feed them with the food of true doctrine of faith and consequently binding these his sheep to receiue obediently this foode of true doctrine of faith at their hands consequently tying himselfe so to assiste him and his successours â—ith the guiding of the holy Ghost that â—â—ey should alwaies propose vnto the â—ocke of Christ which is his vniuersall Church the foode of true faith and that â—hey should neuer teach ex Cathedra any â—â—ing contrary to true faith sith if hee â—â—ould not thus assist but should pemitte â—â—em to teach the Church errors in faith â—â—eÌ„ the Church which he hath bound 〈◊〉 heare this Pastor in all points might â—ontrary to his purpose erre nay should 〈◊〉 him be bound to erre which without â—lasphemy cannot be said All Catholike â—earned men therefore knowing this do â—cknowledge that the definitiue senteÌ„ce 〈◊〉 this chiefe Pastor either alone or at â—â—ast with a generall councell must needs â—ee alwaies an vnfallible vndoubted 〈◊〉 and that therefore they may safeâ—y yea they must necessarily submitte all â—â—eir iudgements and opinions either in â—â—terpreting Scripture or otherwise in â—â—tters concerning religion to the cenâ—â—re of this Apostolike seate The which â—hile they doe as they must alwaies do 〈◊〉 they wil be accounted Catholike men 〈◊〉 will not cast out themselues or bee cast out of the company of Catholiques how is it possible that one should dissenâ— from another in matters of faith or aâ— least obstinately as heretiques doe erre in any point of faith So that this difference may be assigned betwixt any sect of heretiques and the Romane Church that heretiques are a company not vnited among themselues by any like which is able to containe continue them in vnity of faith whereas the Romane Church is Plebs Sacerdoti adunata grex Pastori suo adhaerens as S. Cyprian saith a Church should bee a people ioyned to their Priest and a flocke cleauing to their Pastor whom whilst it heareth as it is alwaies bound to do it is vnpossible but that it should retaine the vnitie of faith like as on the contrary side according to the saying of S. Cyprian non aliunde haereses obortae sunt aut nata schismatâ— quà m inde quod Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tempus Sacerdos nec vnus iudex vice Christi cogitatur Not froÌ„ any other root haue heresies schismes sproung vp but from this that men doe not obey the Priest of God neither doe they consider how that in the Church there is one Priest and one Iudge for the time in steed of Christ. § II. That the Romane Church only is Holy SECONDLY I finde that the Protestants Congregation is not Holy Beâ—ause not only most of their men be euiâ—ently more wicked then men which â—oth in olde time and in latter yeares liâ—ed in the Roman Church as those can tell which haue seene both and is confessed 〈◊〉 Luther himselfe who saith thus Sunt 〈◊〉 homines magis vindict cupidi magis 〈◊〉 magis ab omni misericordia remoti magis â—â—â—desti indisciplinati multoque deteriores 〈◊〉 fuerunt in Papatu Men are now more â—euengfull more couetous more vnmerâ—â—full more vnmodest and vnruly and â—uch worse then when they were Paâ—ists The like testimony you may find â—â—uen by another of their Doctors called â—â—idelinus which for breuity sake I omit â—ut chiefely their company is not holy because there was neuer yet Saint or holy â—an of it neither is their doctrine such 〈◊〉 may of it selfe leade the most precise obseruers of it to holines but doth by â—â—uers points which haue bin taught rather encline men to liberty and loosene of life As for example it enclineth them to breake fasting daies and to cast away secret confession of sins to a Priest both which are knowne to bee soueraigne remedies against sin Also it enclineth them to neglect good workes for they hould them either not to be necessary or noâ— meritorious of life euerlasting which must needs make men lesse esteeme the practise of them Also it maketh men carelesse in keeping Gods commandements because diuers Protestants if not all hold them vnpossible to be obserued and as it is said impossibilium non est electio No man chooseth or laboureth to atchiue that which he thinketh to be altogether vnpossible It maketh men also not to feare or to bee carefull to auoide sinne because it is held among them that whatsoeuer we do is sinne and that wee cannot chuse but continually sinne and that all sinnes are of themselues mortall which whosoeuer thinketh how can hee be afraid to sin sith stultum est timere quod vit ari noÌ„ potest it is foolishnes to feare that which no way can bee auoided Finallie their doctrine of predestination is able to make men carelesse or desperate in all actions and consultations sith some of them hould all things so to proceede of Gods eternall predestination that man in matters of religion at least hath no free-will to doe well or to auoid ill but that God himselfe is author and moueth them effectually and forcibly not onely to good workes but in the same sort vnto the acte of sinne Loe whither this doctrine leadeth a man vvhich giueth grounds which of themselues encline a man to
praedicabunt nisi mittantur How shall they beleeue him whom they haue not heard how shall they heare without a preacher how shall they preach vnlesse they be sent Therefore the true Church which only hath preachers truely sent of God must first be found out that by it we may heare and know which is the true faith Therefore of the two the true Church is rather a marke whereby we may know the true preaching and consequently the true doctrine of faith then contrary that as heretiques say the doctrine should be a marke whereby all men must know which is the true Church Thirdly true faith is included in the true Church and as it were enclosed in her belly as S. Austen saith vpon those words of the Psalme Errauerunt ab vtero â—â—quuâ—i sunt falsa In ventre ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Truth remaineth in the belly of the Church whosoeuer is seperated to wit by difference in doctrine froÌ„ this belly of the Church must needs speake false Therfore like as if a man had golde in his belly we must first find the man before we can come to see the golde it selfe so we must first by other markes find out the true Church which hath the gold of true faith hidden in her belly before we come to see the gold of true faith it selfe Sith especially we cannot see it vnlesse shee open her mouth and deliuer it vnto vs that we cannot being spiritually blind certainely know it to be true not counterfeite but by giuing credit to her testimony of it According as the same S. Austen saith Euangelio non crederem nisi me ecclesiae authoritas commoueret I should not beleeue the Gospell it selfe vnlesse I were moued by the authority of the Church For if we had not the testimony of the Church how should we haue bin infallibly sure that there were any Gospel at all or how should wee haue knowne that those bookes which beare title of the Gospell according to S. Mathew Marke Luke and Iohn Are true Canonicall Scripture rather then those bookes which are writen in the name of Nicodemus and S. Thomas bearing the same title or inscription of Gospell Fourthly if the true doctrine of faith in all particuler pointes must bee fore knowne as a marke whereby to know the true Church then contrary to that which hath bin proued the authority of the Church should not be a necessarie meanes whereby men must come to the knowledge of the true faith For if before wee come to know which is the true Church we must by other meanes haue knowne which is the true faith what neede then is there for getting true faith already had to seeke or bring in the authority of the same Church Fiftly If before we giue absolute and vndoubted credit to the true Church we must examine and iudge whether euery particuler point of doctrine which it holdeth be the truth with authority to accept that only which we like or which seemeth in our conceipt right and conformable to Scripture to reiect whatsoeuer wee mislike or which in our priuate iudgement seemeth not so right and coÌ„formable then we make our selues examiners and Iudges ouer the Church consequently we preferre our liking or disliking our iudgement and censure of the interpretation sense of Scripture before the iudgement and censure of the Church of God But it is absurd both in reason and religion to preferre the iudgment of any priuate man be he neuer so witty and learned or neuer so strongly perswaded in his owne mind that he is taught by the Spirit before the iudgement definitiue sentence of the Church of God the which is a company of men many of which both are alwaies haue bin vertuous wise and learned which is chiefe is such a company as according to the absolute and infallible promises of our Sauiour hath vndoubtedly the holy Spirit among them guiding them and teaching them all truth and not permitting them to erre as before hath beene proued But you may perhaps say that in Scripture we are willed not to beleeue euery spirit but to try spirits whether they bee of God or no and that therefore we must examine and try the spirit of the Church by looking into euery particuler point of doctrine which it teacheth I answere That in that place of Scripture it is not meant that it belongeth to euery particuler man to try all spirits but in generall the Scripture giueth the Church warning not to accept euery one that boasteth himselfe to haue the Spirit and willeth that they should trie those spirits not that euery simple or priuate man should take vpon him to trie them but that those of the Church to whom the office of trying spirits doth appertaine to wit the Doctors and Pastors which almighty God hath put in his Church of purpose Vt non circumferaâ—ur omni vento doctrinae that we may not be caried away with euery wind of doctrine and Vt non simus paruuli fluctuantes that we may not be litle ones wauering with euery blast of those that boast themselues to be singulerly taught by the Spirit So that this trying of spirits is only meant of those spirits of which men may well doubt whether they be of God or no theÌ„ also this trial beloÌ„geth to the Pastors of the Church But when it is certaine that the spirit is of God we neither need nor ought doubtfully to examine or presuÌ„ptuously to iudge of it but submitting obediently the iudgement of our owne sense and reason wee must beleeue the teaching of it in euery point Now it is most certaine that the Spirit of the true visible Church is of God as out of holie Scripture hath bin most euidently proued And therefore our only care should be to seeke out those markes by which all men may know which particuler coÌ„pany of meÌ„ is the true Church of Christ whose doctrine we neither need nor lawfully may examine and try in doubtfull manner but must obediently and vndoubtfully in all points beleeue as the only assured and infallible truth CHAP. XV. That these foure properties Vna Sancta Catholica Apostolica that is to saie One Holy Catholique Apostolique are good markes by which men may know which is the true Church SITH our Sauiour Christ hath thought good to plant a visible Church vpon earth which he would haue to continue vntill the worlds end for this speciall inâ—ent and purpose that all men in all ages by meanes of it may learne the doctrine of the true faith the true worship of God the right vse of the Sacraments the holesome lawes of good life and generally all good thinges that appertaine to the glorie of God and the saluatioÌ„ of our soules wee haue not any reason to doubte but that the same our Sauiour for the exceeding loue which of his part
not only not humble himselfe like a litle one submitting himselfe to euery humane creature for Gods sake but doth proudly oppose himselfe against the vniuersall Church it self whom God hath willed and commanded vs to heare no otherwise then himselfe For wanting this humility consequently the grace of God which is denied to the proud giuen to the humble there is no doubt but that howsoeuer such a man seemeth in his outward behauiour hee can haue no true sanctity within him the which true sanctity failing inwardly it is hard for him to beare himselfe so but that sometime or other by one occasion or other he shall euen outwardly manifest this his inward waÌ„t as in these our daies heretiques commonly do in such apparant manner that it is no hard matter to discerne that they be not as some of theÌ„ would haue the Church defined a company of Saints The true Church is proued also to be Catholique that is to say vniuersall first in time by most plaine prophesies promises of scripture as I haue already shewed in the eleauenth chapter vnto which here I will only adde those words of Isaias Hoc faedus meum cum eis dicit Dominus spiritus meus qui est in te verba mea quae posui in ore tuo non recedent de ore tuo de ore seminis tui de ore seminis seminis tui dicit Dominus amodo vsque in sempiternum This is my couenant with them saith our Lord my Spirit which is in thee and my wordes which I haue put in thy mouth shall not depart from thy mouth and from the mouth of thy seede and from the mouth of the seede of thy seede saith our Lord from hence forth for euer It may also be easily proued to be vniuersal in respect of place by these plaine testimonies of holy Scripture Conuertenâ—â—r ad Dominum vniuersi fines terrae all the â—ounds of the earth shall be conuerted to 〈◊〉 Lord. Dominabitur à mari vsque admare 〈◊〉 à flumine vsque ad terminos orbis terrarum He to wit Christ shall rule and haue dominion from sea to sea from the flood â—ntill the furthermost limits of the earth Omnes gentes seruient ei All nations shall serue him Vpon all which places and some other see S. Austen in his exposition of the Psalmes and among other things which he speaketh to the purpose note his interpretation of those words à slumiâ—â— vsque ad terminos orbis terrarum VVhich words saith he doth signifie that the dominion of Christ began à slumine Iordano from the flood of Iordan where he being baptized was made manifest by the descending of the holy Ghost and the sound of his Fathers voice from whence hee began to choose his Disciples and from hence saith he Doctrina oius incipiâ—â—s dilatatur vsque ad terminos orbis terrae cum praedicatur Euangelium regni in vniuerso orbe in testimonium omnibus gentibus tunc veniâ—â— finis His doctrine beginning is dilated or spread abroad vnto the furthest parts of the earth when the Gospell of the kingdome is preached ouer the whole world for a testimony to all nations after which done the end of the world shall come See also the same S. Austen in his booke de vnitate Ecclesiae especially in the ninth and tenth chapter where he citeth and vrgeth that place of Saint Luke where our Sauiour saith Necesse est impleri omnia quae scripta sunt in lege Prophetis Psalmis de me c. quoniam sic scriptum est sic oportebit Christum pati resurgere à mortuis predicari in nomine eius poenitentiam remissionem peccatorum in omnes gentes incipientibus ab Ierosolima It is needfull that all things should be fulfilled which are writen of me in the Law the Prophets and Psalmes c. for so it is written and so it was needfull that Christ should suffer rise againe from the dead the third day and that penance and remission of sinnes should be preached in his name throughout all nations beginning from Hierusalem By which place and diuers others he sheweth plainely that the true Church of Christ cannot be contained in a corner of the world but must be vniuersall that is diffused and spread throughout the whole world as the same S. Austen beside his other proofes gathered out of the very name Catholica the which name saith he was imposed on the Church by our forefathers vt ex ipso nomine ostenderent â—â—ia per totum est secunduÌ„ totum enim Catholon â—race dicitur That by the very name â—hey might shew that the Church is throughout the whole world For saith he the word Catholon in Greeke wherevpon Catholique is deriued signifyeth a thing which is generall or agreeing to the whole But we must note here that when we â—aye the true Church is Catholique or â—â—ffused throughout the whole world it is ment that at least by succession of time it hath beene or shal be dilated more and more in euery natioÌ„ till it haue gone throughout the whole world Moreouer it is tearmed Catholique not onely because it shal be spred ouer the whol world in processe of time but also because euen in euery age it hath beene and shal be alwaies in very many nations and indeede in euery nation where any Christian religion is which is in a sort to be spred ouer the whole world This doth S. Austen in his booke de vnitate Ecclesiae most diligently proue out of the Scriptures themselues The effect of his argument is this The Church must be such as it is described in Scripture But in Scripture it is described to beginne at Ierusalem and to procede into al Iewrie to goe forward into Samaria and to streatch it selfe further further vsque ad vltimum terrae euen vnto the vttermost of the earth And saieth hee the seede of the Gospell once sowen in the fielde of the world fructificat crescit doth not vniuersally or for the most part perish but fructifie and grow or encrease in omni mundo in the whole world doth coÌ„tinue to grow or encrease vsque ad messem vntill the haruest of the consummation of the world as our Sauiour signifieth the which consummation wil be when this seede is come to the full grouth praedicabitur Euangelium in vniuerso mundo in testimonium omnibus gentibus saieth our Sauiour tunc veniet consummatio the Gospell shal be preached in the whole world for a testimonie to all nations and then the consummation shall come This is Saint Austens discourse by which he proueth that the true Church of Christ is not contained in a corner of 〈◊〉 world but must be dilated and spred 〈◊〉 a sort ouer the whole world On the contrary side the congregatioÌ„ 〈◊〉 Heretiques is not Catholique neither in
〈◊〉 nor place And first for time it is eâ—â—dent because true doctrine was first â—â—eached and beleeued as the good seede â—as first sowen in the fielde afterward 〈◊〉 cockle that is false doctrine was ouer â—â—wed S. Paule did for three yeares space â—â—ith the Ephesians the true doctrine of â—â—ith and had coÌ„uersed among them like 〈◊〉 lambe seruiens Domino cum omni humilitaâ—â— seruing our Lord with all humility but â—fter his departure he saide he knew that â—â—â—enous wolues would enter in among â—â—em not sparing the flocke and that eueÌ„ 〈◊〉 of their owne companie there would 〈◊〉 viri loquentes peruersa vt abducant disciâ—â—is post se men speaking peruerse things â—â—at they may leade away disciples after â—â—emselues And as this happened at â—â—â—esus so doubtles in all other places â—here there hath beene any alteration of Christian doctrine first the true faith was â—anted by some Apostle or Apostolique â—an and afterward the contrarie was â—â—ought in by some speaking peruerse things therby leading away disciples after theÌ„selues So that it is certaine that no Heresie is so ancient as the true faith neither is any one of them of so long continuance for the time to come as S. Paule signifieth when hauing described Heretiques of the latter daies he addeth Sed vltra non proficient insipientia enim eorum manifesta erit omnibus but they shall prosper no further for their follie shal be manifest to all The same doth S. Austen aptly expresse expounding those wordes of the Psalme Ad nihilum deuenient tanquam aqua decurrens Non vos terreant sratres saieth he quidam fluuij qui dicuntur torrentes hyemalibus aquis implentur nolite timere post paululum transit decurrit aqua ad tempus perstrepit moâ— cessabit diu stare non possunt Multae Haerese iam emortuae sunt c. My brethren let not certaine floodes called landebrookes terrifie you they are filled with winter waters feare them not after a while the water doth passe runne downe for a time it maketh a noise but it will cease by and by those floodes can not stand long Many Heresies are now alreadie dead c. Now if we will haue respect of place it is certaine that no Heresie is by processe of time to spread it selfe absolutely ouer the whole world as I haue proued that the true Church shall doe and the reason hereof may bee assigned because as Saint Austen saieth diu stare non possunt they can not continue so long as were needefull to gett them so vniuersally spred ouer the whole world especially considering that as S. Paule saieth when they haue continued a while Insipientia earum manifesta fit omnibus their folishenes is made manifest to all and so no meruaile si vltra non proficiant if they prosper not nor make no further progresse Neither ordinarily in any one age is Heresie so vniuersall in place as the true Catholique religioÌ„ but for the most part it is contained in one or two couÌ„tries as it were in a corner of the world So that of heretiques we may well say as S. Austen doth that they are those which say Ecce hic est Christus ecce illic Beholde Christ is here beholde he is there that is to say the true doctrine of Christ is only truely preached in this countrie or that country of which kind of people our Sauiour giueth vs warning and biddeth vs saying nolite credere beleeue them not We may well say also of these as the same S. Austen doth Quaecunque congregatio cuiuslibet Haeresis in angulis sedet concubina est non matrona Whatsoeuer congregation of what Heresie soeuer sitteth in corners that is to say is but in few prouinces in the rest of the Christian world either is not at all or at least is not manifestly knowen to be is a concubine not a matrone to wit it is not the spouse of Christ nor the lawfull mother of the children of God Wherefore sith there is this difference betwixt heresie and true Christian religion that as the same S. Austen saith Singulae Haereses in multis geÌ„tibus vbi Ecclesia est non inueniuntur Ecclesia autem quae vbique est etiam vbi illae sunt inuenitur Heresies are not found in many nations where the Church is but the Church which is euery where is found in those natioÌ„s where Heresies are This difference I say being betwixt Heresie and the true religion we need not doubt but that to be Catholique or vniuersally receiued in the Christian world especially at all times is a note of the truth And that therefore the companie which professeth the faith which at all times and in a sort in all places hath bin receiued of Christians is vndoubtedly the true Church of Christ. Lastly the true Church is also Apostolique that is to say such as hath her foundation from the Apostles according to â—hat saying of the Apostle S. Paule Non estis hospites aduenae sed estis ciues sanctorum domestici Dei superaedificati supra fundameÌ„tâ—m Apostolorum Prophetarum ipso summo â—â—gulari lapide Christo Iesu. You are not straungers and forreiners but you are citizens of the saincts and the domesticals of God built vpon the foundation of the Apostles and Prophetes Iesus Christ himselfe being the highest corner stone This we may gather out of that which is alreadie saide For if the apostles were they which were appointed by our Sauior to be vnder him the fouÌ„ders of his Church which by their preaching beganne at Ierusalem and from thence by them and those that receiued auctority from them tanquam viâ—is crescendo vbique diffusa est as Saint Austen speaketh like a vine by growing was spred abroad euery where being thus first planted and spred abroad was afterwards by the ministerie of lawfully succeeding pastours and doctors continued without interruption till now and shal be also so continued till the worldes end there is no doubt but that this companie descending thus lineally from the Apostles depending of them as their lawfull progenitours and being built vpon them as after Christ himselfe vpoÌ„ principall foundations may well bee called Apostolique that is to saye such as deriue their pedegree from no other authour or founder latter then the Apostles themselues All this doth Tertullian briefely but pithely comprehend in this short senteÌ„ce Apostoli apud vnam-quamque ciuitatem ecclesias condiderunt ab his autem ciuitatibus seu ecclesijs ab Apostolis constitutis traducem fidei semina doctrinae caeterae exinde ecclesiae mutuatae sunt quotidie mutuantur vt ecclesiae fiant ac per hoc ipsae Apostolicae deputabuntur vt soboles Apostolicarum ecclesiarum The Apostles to wit either immediately by themselues or by meanes of others founded Churches at euery Citty from which cities or Churches being thus founded by the Apostles other
burthen light The which moueth a man to conceiue great hope of eschewing euill and liuing wel which hope consequently hart to do well a man cannot haue who perswadeth himself that Gods commandements be vnpossible to be obserued as I shewed before Againe it teacheth that as a man may by grace auoid sinne and easily keepe Gods commandements by doing good workes liue well so this good life is pleasing acceptable vnto God and these good workes as proceeding from grace and receiuing vertue froÌ„ the merits of Christ of which this grace doth depend are meritorious and such for reward whereof God will giue to them that perseuerantly do them euerlasting blisse in the kingdome of heauen The which doctrine will doubtlesse if it be duely considered breed in a mans mind great loue and delight to doe well as the contrary must needs breed at least a coldnes in deuotion if not a contempt loathing of good deeds and specially of those good deeds which haue any difficulty annexed to them It teacheth also that for sinners are prepared exceeding great punishments in the next life and that though there be meanes in the Church to get remission of sin pardon of the paine yet it teacheth that a man caÌ„not ordinarily be absolutely certaine that hee hath so vsed those meanes as that hee hath thereby gotten that remissioÌ„ or pardon which is a great motiue to make men wary not to fall into sinne and to moue them Cum metu tremore operari salutem with feare and trembling to worke their saluation whereas Protestants vpon supposed certainety of saluation cast away this holesome feare and so may easily become carelesse of auoiding any sinne Furthermore it prescribeth holesome lawes and customes of fasting and prayer and of other exercises of vertue piety wherby the flesh may be subiect to the spirit and the spirit to God It maintaineth also secret confession of sinnes to a Priest as being a thing necessary and commanded by our Sauiour himselfe the which both is a great bridle to hold men backe from sinne as experience teacheth and is a speciall meanes whereby the Pastours of the Church knowing the inward coÌ„science of their flocke may better apply fitte remedies to their spirituall diseases prescribe to euery one fit exercises for their practise and progresse in vertue Finally the profession of this Church is such that euen simple Protestants when they see any Catholique do a thing amisse will ordinarily say You should not thus or a man of your profession should doe otherwise So that those which be sinful in the Roman Church cannot in any sort ascribe their sinnes to any defect or peruersity of the doctrine of the Church but must needes acknowledge theÌ„ to proceed froÌ„ their own frailty or malice coÌ„trary to the teaching of the Church sometimes eueÌ„ coÌ„trary to their owne conscience actuall knowledge Wherefore I may conclude that although there be some sinfull men in the Romane Church yet it may well be called Holy because the doctrine which it beleeueth and professeth of it owne nature enclineth and directeth a man to the true holines and consequently is of it selfe holy and also because there be many holy persons in it some of which are certainely knowne in particuler to be such by proofe of miracle others are onely knowne by this probable reason to wit that they hold the same faith which was holden by those who haue bin certainely knowen holy men and houlding the same faith which must needs be the true faith sith none are truly holy or can possibly please God without the right faith which is but one they haue in them a root out of which true holines is apte to spring and therefore when wee see no apparant euill fruite whereby wee may discouer some euill roote but only good which is apt to spring of this good root and especially when we see the fruite of their good workes to be conformable like to the workes of those which are knowne Saints wee haue great cause to iudge that they also are iust men and in some sorte holy if not perfectly Saintes Sith therfore many men which haue bin and are members of the Romane Church haue beene and are knowne either by absolute proofe of miracle or at least in this other manner to be holy Of these as of the better more worthy and principall part the whole may be as I said before tearmed holy as a tree that hauing a roote apte to giue life to the braunches some of which being deade others haue life is absolutely said to be aliue which if wee should see to haue a corrupted roote and could not perceiue it to haue any liuing braunches wee should haue cause to affirme absolutely that it were dead and not aliue §. III. That the Romane Church onelie is Catholique THIRDLY I finde that the Protestants company is not Catholique that is to say vniuersall neither in time nor in place for it came vp of late and is but in few places of Christendome neither in points of doctrine for their doctrine consisteth chiefely of negatiues that is to say in denying diuers pointes which haue beene generally held in former ages as appeareth by the Chronicles of the Magdâ—burgenses their owne doctors who confesse that the ancient Fathers held this and that which they now deny And there is no learned Protestant vnles he be too too impudent but he will confesse that there cannot bee assigned a visible company of men professing the same faith which they doe euer since Christ his time continuing without interruption till now And therefore will he nill he he must confesse that the Protestants Church is not vniuersall and therefore not Catholique as out of Scripture I shewed Christs true Church must be But the Romaine Church is Catholique For first it hath bene continually without ceasing since Christ and his Apostles time stil visibly though sometimes in persecution professing the same faith which is receiued from the Apostles without change tilâ— this day It is therefore Catholique or vniuersall in time It hath also had and hath at this day some in euery countrey where there are any Christians which is almost if not absolutely euery where that communicateth and agreeth with it in profession of faith Therefore it is also Catholique or vniuersall in place It teacheth also an vniuersall and most ample vniforme doctrine of God of angels of all other creatures specially of man of mans first framing of his finall end of things pertaining to his nature of his fall by sinne of his reparation by grace of lawes prescribed vnto him of vertues which hee ought to embrace of vices which hee ought to eschew of Christ our Redeemer his Incarnation life death resurrection ascension and comming again to IudgemeÌ„t of Sacraments and all other things that any way pertaine to Christian religion Neither doth it at this day denie any one point of doctrine of faith which in former times