allmightie God But it is true that all the people in the world are thus obliged as I prooue by the words of our Sauiour in sainct Marke Going into the world preach the Gospell to all creatures Mar. 16. v. 15.16 he that beleeueth and is baptized shall be saued but he that beleeueth not shall be condemned Out of this argument followeth yet further that the Church cannot erre in any thing of faith whether it be fundamentall or not fundamentall incurable or curable great or little for the people are to beleeue that which the Church doth teach and thus God doth warrant in the place here alleaged and therfore it appertaines vnto his prouidēce to assist and protect the Church so that it neuer teach errour in steede of Gods word 14. The seauenth argument I make out of the iudgment of all Christiās before Luther touching the foresaid obligation to beleeue the Church and the diuine spirit in it And here I except onelie such as your selfe shall confesse to haue bene Heretiques and proceede thus Generall Councells did allwayes Arg. 7 beleeue that the Church was to be beleeued and that it had diuine assistance and therfore did accurse all those who beleeued the contrarie to the Church This you know by their acts and canons The people in communion with these Councells did beleeue the same which the Councells did and receaued that which they defined The fathers Saint Augustine Saint Hierome and the rest did the same And the same did all the predestinate who liued in the communion of the Church takinge their instruction from the mouth of the Church and beleeuing as the Church did which is further manifest because those are damned who beleeued not the Church as hath bene prooued in the former argument out of Sauiours words since therfore the predestinate are saued it remaines vndeniable that they did beleeue the Church 15. And here because you some tymes when you haue dronke to much of the cuppe of selfe loue do thinke that you entertaine the holie Ghost better then any of our religion haue done especiallie since you last were in heauen and read your name there in the booke of life I oppose spiritte vnto spiritte I oppose vnto you the knowne Saints of our Religion both late and ancient and obiect vnto you the Spiritte which was in them You haue there Saint Thomas of Aquine Sainct Bonauenture Saint Francis Sainct Dominicke Sainct Charles Boromeus Sainct Xauerius and others whose sanctitie God by miraculous workes and signes hath diuulged Among the auncient you haue the holie fathers and Martyres it were longe to repeate their names here You haue the martyrologe of Baronius there are thousands of them and the places where they liued consult his notes thereunto if you doubt of any And now I argue thus All true Christians in all ages euen from the Apostles tyme did euer rest in the iudgmēt of the Church as infallible beleeuīg what was in the Church before them vniuersallie beleeued ād condemning for Heretiques all those which before were vniuersallie condemned for such And this commō principle descēded through all ages so that whatsoeuer was vniuersallie taught by the pastors as matter of faith was receaued vniuersallie by the people and was approued by the generall iudgment of the Church of God and of her spiritte This I would haue you to consider well and marke againe that the communion of Gods elect was in this multitude which is further manifest first because this onelie is the true Church of God and they were all of the true Church Secondlie by those infinite miracles whereby God hath as it were with a seale confirmed their course of life and blessed end ād thirdlie because the communion of all holie fathers whose sanctitie you acknowledge and of infinite Martyrs putte to death for profession of Christianitie hath bene openlie with and in this Church 16. I prooue the same assistance eightlie by the testimonie of Sainct Paul Apostle and Master of the Gētiles a rule you knowe must Arg. 8 be right and a rule of faith free from errour This you are readie to admitte and to interprete of the Scripture the word of God I graunt is right but there are difficulties which it is which is all what is the sense of diuers places as all knowe by the controuersies now adaies Wee looke therfore for a liuing rule or iudge and certaine proponent of Gods word and meaning Such a rule the Apostle directeth vs vnto ā exteriour visible perpetuall rule to be followed by Christian people and this if it be proposed by God to be followed is infallible by his protection and assistance will you heare the Apostles words He Christ gaue some Apostles and some Prophets and other some Euangelists and other some pastors Ephes 4.11 12.13.14 and Doctors to the consummation of the Saincts to the worck of ministerie vnto the edifying of the body of Christ vntill wee meete all into the vnitie of faith and knowledge of the Sonne of God into a perfect mā into the measure of the age of the fullnes of Christ that now wee be not children wauering and caried aboute with euerie winde of doctrine in the wickednes of men to the circumuention of errour Marke in this chapter of S. Paule how many things are defined against you and your fellowes First the perpetuitie of the Church in that he saith God gaue some pastors and Doctors vntill wee all meete in the vnitie of faith Secondlie the perpetuall visibilitie of it in that these pastors are building all the tyme and that they are Apostles Pastors Doctors whose office is visible and doth manifest their persōs to the flocke thirdlie the infallibilitie of the Church is explicated by the end of the foresaid perpetuall ministerie which is that wee be not wauering Among those the Apostle speakes of you I hope include the predestinate who therfore you see depend vppon exteriour certain cōmon ād in a word Catholique propositiō of the faith a litle before you haue the vnitie of this bodie and of the Spiritte of it and after followes the varietie of functions in this one visible bodie of Iesus Christ including the elect as I haue noted before The words are Doing the truth in Charitie let vs in all things grow in him which is the head Christ 〈◊〉 15.16 of whome the whole bodie being compact and knit togeather by all iuncture of subministration according to the operation in the measure of euery member maketh the increase of the bodie vnto the edifying of it selfe in Charitie Reflect or all this and tell me whether in this Bodie be Gods elect or no whether it be visible or inuisible whether it be many bodies or one bodie and whether this body be the true Church of Christ wherof he is the head 17. But now let vs to our argument againe Sainct Paule teacheth in this Chapter that God hath prouided continuall visible meanes to keepe men from errour therfore these meanes
of the tyme they liued in produce a Catalogue a Continuall Catalogue of such mē as agreed in doctrine with you such as held the religion now currant in England who were they whence were they where were they hould vp your head man open your eies and looke the question in the face THE THIRD CHAPTER That no satisfaction is giuen to the demaund by recourse vnto Antiquitie 15. HAd your religion bene such that you could haue giuen accōpt and euidence of her continuall existence in the world there would yet remaine a greater taske behinde which were to prooue the generall communion it had with Nations and that it was and is Catholique in that respect that it did and doth consent with Antiquitie with the Apostles doctrine and with the Scripture for this must be prooued and exactly too before wee receaue it See the Protest Apol. and the Prud. Ballance and leaue that which hath bene generallie professed in England well neare a thousand yeares together and was all that space the knowne religiō of the Christiā world The true religion is such as I haue said and therfore if you will haue vs praie with you first showe that your Church is thus ample thus Catholique thus grounded and ours not for vntill you prooue this which will neuer be you may not hope that wee will come out of our Church into yours To proceed therfore I demaund euidence that your religion that I saie which in England is now currāt hath bene generallie in the cōmunion of the Christian world and I demaund such euidence as may commaund a wise mā to beleeue it Your answeare to this in effect is that in the first six hundred years it was so though you will not be tied to giue accōpt of it afterwardes By which euasion I doe gather that you apprehend the former argumēt as a ghost haunting and affrighting you seeing that for feare of meeting it againe you haue stepped ouer a thousand yeares together to take sanctuarie among the Fathers in their Church I was about to saie you were ill aduised to aduēture yourselfe thether where Iouiniās Nouatiās Donatistes and other your progenitors were cōdemned and accursed but cōsidering your case better I see that feare would not let you aduise at all but cast you no matter whether so it were farre ynough out of my waie 16. Now therfore I follow thether but first obserue how you dare not auouch and in effecte do deny that the religion you maintaine was openlie professed receaued publicklie for nine hundred yeares before Luther which is but could encouragement for men to come to or to staie with you who pretending to giue accompt of a continuall succession and euer visible Catholique Church doe come so short of the thinge expected that you can show none in all the world for nine hūdred yeares together and this which you haue said being wrested out of you vppon the racke ād much against your will because infinitelie preiudiciall to your cause I take for an effect of the former argument which you haue not ben able to answeare yet nor euer will be The like issue it hath oft had before for your writers ād best learned men hauing the space of a hundred yeares together bene vrged and importuned with this question haue laboriouslie searched all recordes turned ouer and ouer all authors examined all writinges with that industrie men are to suppose which a cause required wheruppon eternitie doth depende and yet after infinite inquisition cannot finde such a Church in former tyme as yours is and herevpon haue confessed that the Christian world was of our Religion before Luther not of yours imagining hereby a generall Apostasie frō the faith to haue ouerrunne the whole world Cal. praef Instit Hence Caluin in his Institutions saith that in the ages past there was no face of a true Church and that the true Religiō was drowned ād ouerthrowne for many ages Whittaker saith no religion but the papisticall had place in the Church Whittak cont Dur. p. 274. and wee knowe saith he as plainlie that the Church hath perisshed as thou knowest a man to be dead The Popes tyranny saith Luther hath extinguisshed the faith many ages Luth. Capt Babil c. de Bapt. Perk. Expos Creed p. 400. Simon Voyon Ep ad lect Hutter de sacrif mis p. 377. Before the dayes of Luther saith Perkins for the space of many hūdred yeares an vniuersall Apostasie ouerspred the world When Boniface was installed saith an other the whole world was ouerwhelmed in the dregges of Antichristiā filthines with superstitiōs and traditiōs of the Pope another I graunt willinglie that the papist Idolatrie hath inuaded all most all the world especiallie these last thousād yeares another Hospin Hist Sacram l. 2. p. 157. in the tyme of Gregorie the great all kinde of superstitiō ād Idolatrie hath as a sea ouerflowed all the Christian world no man resisting Another the Papisticall ād Antichristian Raigne began about the yeere 316. after Christ raigning vniuersallie ād without any debateable cōtradiction 1260. yeares Napp on the Reuel p. 68. the Pope and his clergie during all that tyme possessing the outward visible Church of the Christiās another For certaine through the worke of Antichrist the externall Church Seb. Franc. Ep de abrog stat Eccl. together with the faith and sacramēts vanished a way presentlie after the Apostles departure and for these 1400. yeares the Church hath bene no where externall and visible another the true Church decaied immediatelie after ther Apostles tyme. Fulk answer to Counterf Cath. p. 35. I haue a horrour to recite what the bouldnes of your men doth auouch further towching the Christian Church in common and her Apostasie from the faith cōtrarie to the sēse of all Antiquity and to the iudgment of the Christian world yea contrarie to the promises of Iesus Christ and to the couenant of allmightie God as hereafter I will shewe Meane while compare these textes vnto your doctrine of the Church In the later dayes shall be prepared the mountaine Isay 2. the house of our lord in the toppe of mountaines and it shall be raised aboue the litle hilles and all Nations shall flowe vnto it Thou shalt not be called any more forsaken and thy land shall not be any more called desolate Id. c. 62. but thou shalt be called my will in her and thy land inhabited because our lord hath taken complacence in thee and thy land shall be inhabited Id. c. 59. My spirit that is in thee and my words which I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of the seed of thy seede saith our lord from hence foorth and for euer 17. The Church in the Scripture is so ample that All nations flowe vnto it so established and so deare vnto Christ that she is no more forsaken but her lād euer
all sufficieÌ„t These two you must distinguish the first is here affirmed the second is not There must be meanes to knowe which is Scripture which Booke which Chapter which verse and to know the sense of it And herein wee must be directed by the Spirit of the Church Wee must take the Scripture from her hands and the meaning of it from her mouth Harke what the same Apostle saith in an other place 2. Thess 2.15 Hold the Traditions you haue learned whether it be by word or by our Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But of this you shall heare more here after It is sufficient here that no place of Scripture doth contradict the doctrine of the Church and your labour to prooue it is all vaine for that Spirit which directed the writers of Gods word doth allso direct the Church to the sense of it and therefore it is vnpossible for any man to finde Opposition betwixt the Church and Gods word 34. Stay now let vs looke on the contradictions all together in could blood before we goe The first God forbids to giue soueraigne honour to any but to him selfe Papists say an inferior and relatiue honour may be giuen to the pictures of Christ and his Saincts The secoÌ„d Antichrist is opposite vnto and extolled aboue all that is called God and sits in the Temple of God shewing himselfe as if he were God Papists The Pope is Christs Vicar here vppon earth and Pastor of his Churth The third The Eucharisticall bread is the participation of the body of our lord Papists it is not the participation of bakers breade but of the true body of Christ in forme of breade The fourth If I pray in a toÌ„gue my Spirit prayeth but my minde is without fruite Papists It is not necessarie that Priests say Masse in the vulgar tongue The fift Abraham beleeued God that he should be Father of many Nations and it was imputed to him to iustice Papists Iustifying faith is not that whereby N. N. beleeues his sinnes are forgiuen him The sixt The Apostles were commanded all to drinke the cuppe Papists The lay people are not commanded to drinke the cuppe The seuenth All Scripcure is profitable to teach c that the man of God may be perfect instructed to euery good worke Papists Traditions are to be receaued the Scripture is not by itselfe all sufficient This is the substance of that which hath bene here discussed Good logicians be modest or go peripatize with your Aristotle some where els I sit and you stand in the same schoole are contradictories according to the rule by which our nimble Masons do builde their newe Church but A man is iustified by works and not by faith onely A man is not iustified by works but by faith onely are not contradictorie though you meane workes done by grace and in grace a litle newe morter may dawbe them both together for if ye marke the one of them is true in the iudgment of S. Iames the Apostle and the other is true in the iugdment of Mr. Iohn Caluin and so they are not secundum idem THE FIFT CHAPTER Other places of Scripture are answered 35. BEing past the monstrouse Argument which thought to affright me wich the multitude of his heades I was going on to cite Scripture against you but an other Chimaera meets me in the Way Iohn White in his preface to the way had made his bragge that ProtestaÌ„ts haue Scripture in manifest places free from all ambiguitie on their side And being to make this good in his Defence I Whites Defense â— 8. n. 4. hath pickt out such places as he thought of most aduantage and most cleere Parte of them are the same with some of those I haue allready spoken of in the former Chapter The rest I will runne ouer briefly beare with me if I be longer in this point then you desire The first An Angell would not be adoared by S. Iohn but refused it saying see thou doe not Apoc. 1â— 10 22 v. 9â— I aÌ„ thy fellowe seruaÌ„t adore God The Apostle againe another tyme fell downe to adore the Angell and it was againe answeared as before Answ It is cleere by this text that the Angell refused to be adored by S. Iohn and this wee beleeue But it is not said here that it is ill to adore an Angell yea in the iudgment of S. Iohn it was conuenient and being told of it he still beleeued it to be conuenient for he did offer notwithstanding the first refusall to doe it the second tyme. The place therefore is against you Neither is there any difficultie in the matter for S. Iohn might well offer it and the Angell considering how deare the Apostle was to the Sonne of God and lord of Angells and how greate his Apostolicall dignitie was might well refuse it So v. Bede S. Anselme and others vppon this place Luke 17.10 36. The second When you haue done all things that are commanded you say wee are vnprofitable seruants wee haue done that which wee ought to doe This is brought to exclude all merite from our actions donne by and in grace But it comes to short first because here is speach onely of things commanded Matth. 19.21 â— Cor. 7. v. v. 25.38.40 now there are other actions not commanded and by those at leaste wee may merite notwithstanding this sentence Secondly God by creation is Lord of all his creatures and men thereby are naturallie bound to serue him 2. Pet. â—â— Iohn 1.12 By grace men are made partakers of the diuine nature and are sonnes of God and he their Father Wherefore if as seruants they could not merite as by nature indeed they cannot as children they might Seruants are vnprofitable if their masters profit come not from their seruice howsoeuer they may be peraduenture good husbands for theÌ„ selues And this place hath nothing to the contrary Thirdly our labour is vnprofitable to God our lord and Master for he is neuer the better for that wee doe being infinitelie happie in him selfe but it may be profitable to our selues and this is not here denied 37. The 3. Blessed are the dead which die in our lord from hence forth now saith the Spirit that they rest from their labours for their works follow them This place is brought against Purgatorie or paines after this life Apoc. 14.13 suffered by such as depart in the grace of God But it is so farre from being cleere to this purpose S. Aug. l. 20 Ciuit. c. 9. that it rather helpes our cause Some with S. Augustine vnderstand the place of Martyrs and Martyrs instantlie goe to heauen wherefore in that way there is no difficultie S. Ansel vppon this place in the words Others with S. Anselme interprete from hence that is from the Resurrection or generall Iudgment and they are grounded in the discourse of the Chapter This way hath no difficultie neither for all immediately after that tyme are
q. 5. c. 17. The Scripture Isay 59 2â— My words that I haue put in thy mouth shall not depart out of thy Mouth and out of the mouth of thy seede and out of the mouth of the seede of thy seede saith our lord from this present and for euer The same place your brother Puritan doth allso contradict in denying a perpetuall visible Church Wee beleeue that the Church is assisted by the holy Ghost to all truth You say No And so do all Hereticks Our Sauiour in the Scripture Io. 14.16 16. v. 13 I will giue you another Paraclete that he may abide with you for euer the Spirit of Truth he shall teach you all truth 55. Thus I am come in fine to the first againe which doth confirme all the rest RemeÌ„ber what I said in the begining of this Chapter in so much that what I haue here shewed in the last place out of Scripture doth prooue that the Church doctrine deliuered by word of Mouth is all true whether it be written downe in the Bible or be not for these places of Tradition by word the word of God euer in the mouth of the Church and the Spirit suggesting and teaching all truth are not limitted in the Scripture to writing as in the text you see And therefore now I repeate my argument made in the begining of this Chapter If the Scripture doth formallie auouch our doctrine and denie yours in the maine points wherein wee differ Arg. it is euidentlie vnpossible for you or any man breathing to make it euident by the Scripture that the Apostles and primitiue Church were of your Religion not of ours or that yours is true ours false But the Scripture doth auouch our doctrine and denie yours in the maine pointes wherein we differâ— as I haue showne Therefore it is euidently vnpossible for you or any man breathing to make it euident by the Scripture that the Apostles and primitiue Church were of your religion not of â—urs or that yours is true ours false 56. Now since your doctrine is thus contrary to Gods word and consequentlie your spirit being rubde vppoÌ„ this tuchstone being found to be counterfait it were not amisse to looke about from whence you had your doctrine and whence your Spirit came Which thing I could finde out without much adoe and would set downe here but that I haue allreadie bene to longe I will therefore onely \ shewe you the way to finde it and so conclude Looke out the place where Gods commandements are neuer kept but esteemed vnpossible where all actions are sinnes and sinnes neuer remitted or wiped cleane away where there is no Indulgence or remissioÌ„ of any paine due to sinne no works of supererogatioÌ„ acknowledged no state of perfectioÌ„ no Merit of works no Libertie to doe well no prayer for the deade no Communion with saincts in heauen nor prayers made vnto them where Priestlie function is abhorred holy Sacrifice blasphemed and the very Images of Christ and his Saincts loathed and detested Where there is no Iustice inherent no constant rectitude or infallibility of iudgment no coÌ„tinual Visibilitie of sacred Profession no Vnitie in Religion but a confused admittance of all that are against the Catholique of Wicklefists and Hussites Luther doth confesse it in his Booke de missa pri tom 7. fol. 228. VVittemb a. 1558. See Luthers life by Mr Brereley câ— 1. â— 2. and Arians and Athiests aÌ„d all people that will obstinatly refuse confession of their Sinnes works of pietie and the common Creede and make theÌ„selues their owne wittes the Iudge of all looke out this place aÌ„d the rest you will finde there I haue heard and reade and doe beleeue that the spirit which instructed Luther your Master came from thence The Conclusion THe protestants are not able to giue satisfactioÌ„ in the Question of the Church whereby as allso by their Opposition to the Scripture and Antiquitie it is manifest that theirs is not the true Religion which or where else soeuer the true Religion be THE SECOND BOOKE WHEREIN IS DECLARED which is the true Church THE FIRST CHAPTER Shewing by authoritie of holy scripture that the true Christian Church is Catholike for tyme and place 1. SINCE your Church cannot be prooued to be Catholicke or vniuersall in regard of a generall communion which the world and perpetuall visibilitie you pretend there is no necessitie of any such latitude of place or tyme and would perswade vs that it is Catholique for doctrine because it holds the three Creeds with Baptisme aÌ„d the Supper and is not tied to one tyme or Nation but such as may be in any which you call negatiue vniuersalitie for tyme and place and for doctrine positiue Thou seemest to speake acutelie said S. Augustine to Vincentius a man of the Rogation Heresie and your Master in the way of defending your Religion as it seemes when thou doest interprete the name Catholique S. Aug. ep 48 by the obseruation of all diuine Precepts and all Sacraments and not of the communion of the whole world c. but indeed the thing which thou doest indeuour to persuade vs is that onelie Rogatians haue remained who are rightlie to be called Catholiques by the obseruation of all the diuine lawes and all Sacraments and that you onelie are the men in whom the sonne of man may finde faith when he comes Pardon vs wee beleeue it not And afterwards in the same Epistle you are with vs in baptisme in the Creede in the rest of our lords Sacraments In the spirit of Vnitie and in the band of peace and finallie in the Catholique church you are not with vs. As that Rogatian so you in your interpretation would seeme acute but vnto such onelie as neither knowe Scripture nor the state of the Question It is true that the doctrine of the true Church is perfect and the Obiect of her faith entire in it selfe but in your books and beleefe it is mangled and diuided so that part onelie is there allowed as hereafter shall appeare The Question is not here about that but about the Church that is about a certaine congregation of men and about the Vniuersalitie of such a Congregation not negatiue as you would haue it but positiue of tyme and place And because you admit not a positiue vniuersalitie that is a being of the Church in all Nations and in all tymes I will demonstrate vnto you by Scripture the Vniuersalitie of the true Church which soeuer it be whether the Roman or any other of which further point I will not dispute in this Chapter And allthough the scripture be full of testimonies for this vniuersalitie I will alleadge a fewe onelie aÌ„d those in order out of Moyses the Psalmes Prophets and Gospell which being well looked into will suffice 2. But first lest you rhinke you are to open your eies to looke on a Church and it inuisible by reason that in the Creede wee beleeue the Church
them This is a succession because they were not all at one tyme and a Catholique succession because the communion of Nations was with them and with their faith and their Decrees 61. Other obiections you haue against the truth of the doctrine which this Church doth maintaine But the chiefest of them are allready answeared in another place And hereafter I will proue at large that the Catholique Church onelie hath the assistance of the all teaching Spiritte and therfore cannot be condemned of errour by any meanes extant in the world whatsoeuer noe iudgment being of greater or of equall authoritie with hers by reason of the Spiritte which doth teach her all truth The second Conclusion The Christians in Communion with Vrbanus VIII are the Church of God THE THIRD BOOKE OF DIVINE ASSISTANCE THE FIRST CHAPTER Proouing diuine Assistance in the Catholike Church 1. HAVING declared sufficientlie which is the Church it followes next that wee speake of the diuine assistance in beleeuing and teaching which assistance the sonne of God hath promised vnto it Catholiques as I haue said before doe resolue their iudgment into the iudgment of the Church and the iudgment of the Church doth relie vppon the assistance of the holie Ghost by whose prouidence it is preserued from erring in the pâ—oposition of diuine faith This assistance in Church-proposition wee beleeue and that you must also grant and beleeue it I am now to prooue You will not denie that men are to be instructed trulie in faith an diuine matters for how shall they liue as Christians ought vnles they beleeue rightlie and how shall they beleeue rightlie if they be not well taught and instructed how shall they inuocate saith the Apostle in whome they haue not beleeued Rom. 10.14 and how shall they beleeue in whoÌ„ they haue not heard or how shall they heare without a preacher it cannot be For no man of himselfe is able to finde out or to discouer the mysteries of our faith the Trinitie the Incarnation of the Sonne of God the Scriptures and their meaning It is therefore necessarie that men be instructed in matters of faith 2. And since instruction is necessarie as wee also by experience know this instruction must be looked for in some Schoole and from some masters or instructors The question therefore comes presentlie about this teaching Schoole which and where it is that a man there may be instructed To this question the answeare is easie first it is not the companie of Athiests or Pagans for their doctrine and instruction is not holie and diuine Secondlie it is not the companie of Iewes for their doctrine is not Christian Thirdlie it is not the companie of confessed Heretiques therefore it is the Church for the Church is the Schoole of Iesus Christ and which this is I haue declared in the former booke This supposed I reason thus for diuine assistance 3. It belongs to the prouidence of allmightie God to assist that Schoole in which by his will and ordinance the whole world is to be instructed in diuine matters and Religion Therefore it belongs to Gods prouidence to Arg. 1 assist the Church for the Church is the said Schoole as I declared before The argument is cleere and needs no further confirmation but least you seeke to escape it if it be vrged by one that is no Scholler with some fonde distinction I note here that the Spirit doth assist to beleeue and to teach The first of these acts is in the vnderstanding and interior the second is publique or exterior and in the mouth The Spirit doth assist the Church both wayes that is to beleeue and to teach but the argument doth proceede here of assistance to the later to teach because faith according to S. Paul doth suppose instruction or teaching aÌ„d euery one should haue faith for without faith it is impossible to please God and he that beleeueth not shall be condemned Hebr. 11. Mar. 16. Moreouer you knowe that for resolution in diuine matters it is necessarie that a man knowe where to seeke instruction whom he may securelie followe in whose iudgment he may rest in whome and where the Spirit of God doth speake This is the thinge wee looke for and this thing is in noe other companie but the Schoole of Iesus Christe the Church 4. It may be you will say that a man desirous of instruction should come to you But this will not satisfie for what should a man haue done before Luther when Protestants were not nor your Religion thought vppon as I haue seene allreadie in the first booke He might haue gone ouer all the world to looke for your Church and lost his labour But deale plainlie with vs and declare your minde is there any congregation in the world whose instruction one may securelie fellowe or no if there be not what course should vnlearned men take to learne the truth shall they beleeue without preachers If there be which is it and whence hath it that it may be followed of it selfe or from the Spirit you can answeare nothinge but the Spirit and this Spirit not in Athiests nor in Iewes nor in confessed Heretiques but in the Church And thus much for those who seeke instruction 5. I prooue secondlie this assistance by the necessitie of a Iudge to determine controuersies Arg. 2 in matter of Religion Since the Scripture is obscure in many places and since Heresies do and must arise in the world it is necessarie that there be some Visible meanes able and sufficient to determine controuersies which meanes can be no other but the proposition and iudgmeÌ„t of the Church For being visible and intelligent able to heare examine and define the controuersies it must needs consist of men not of meere Spirits or of insensible creatures and if it consist of men these men must not be Athiests or enemies to the Christian doctrine such as are Pagans Iewes and confessed Heretiques and therefore they must be the Church or that part of it which is to teach The iudge of controuersies therefore is the Church Whence it followes that the holie Spirit doth assist her in this act of determining controuersies in matter of faith directing her vnderstaÌ„ding to coÌ„ceaue the meaning of Gods word and preseruing her from errour in the proposition of it This discourse you cannot denie with any shewe of probabilitie for there is no meanes to make an end of controuersies among men if the iudgment of the Church be neglected or be not certaine aÌ„d infallible if the Spirit of truth be not in the Church it is in none at all if it doth not teach the Church it doth teach none if it doth not direct the Church to vnderstand Gods word it directeth none if it doth not assist the Church when she for the generall good of the Christian world doth determine a controuersie of faith it doth assist none at all for all the promise made by our Sauiour Iesus Christ of assistaÌ„ce is made vnto
in the Primitiue Church neither be they all saincts at this day Many are called fewe chosen Good ād bad are mingled here The spouse is blacke ād faire In the Churches decrees there is no errour against faith no rule against manners Her rule is irreprehensible being the rule of Christianitie And when any thing is amisse in mens cariage or behauiour towards God or man she doth admonish and punish as occasion requires Hence haue come all those decrees of reformation made in Councells generall and particular which you haue seene more then once In an infinite number to haue some disorders is incident and wee were foretould that scandalls should be Mat. 18. But consider further that this Church hath an infinite cōpanie of holie men likewise and that all which arriue to glorie shall haue liued in this Church Apoc. 7. and those of all tribes tongues and Nations For this very Church though not according to all the materiall parts shall triumphe as I haue said in an other place and in state of triumphe shall be all faire and all ouer without spot she shall be without actuall or originall or veniall sinne when she comes with open eies to looke the prime veritie in the face and to embrace the diuine goodnes with all the latitude of her soule THE SIXT CHAPTER Of the Protestant multiplication of Churches by visible and inuisible 68. IN this place before I conclude I haue a word more to say about your distinction of visible and inuisible I thought once to make it a Chapter in the first booke one of your greate leaps when you are pursued ending in it From Luthers Schoole you skip into Waldoes from thence you thrust your selues on vs from vs to the Church primitiue and from the primitiue Church you get quite out of the eies of the whole world and betake your selues to Inuisibilitie In regard I there pursued you I thought I say to speake allso of the distinction there But the thinge will be more easie now because in many places as occasions were offered I haue discoused of the * He that desires to see more of the Visibilitie of the Church shall find it exactly handled and the Protestant euasions all cleerely refuted by L. my of Chalc. in his booke de auctorae essentia Protestantica Ecclesia l. 2. c. 6. seqq Visibilitie of Gods Church The Church of Gods is one and visible as the Scripture doth witnes Yet you with two words visible and inuisible haue made a distinction to rend it into two and do maintaine stoutlie that God hath two Churches one inuisible consisting of predestinate persons onelie The other visible which doth exteriorlie professe the faith 99. The whole companie of the faith full may be deuided into two parts by God allmightie the one part is predestinate the other part is the companie of those which are not predestinate By this the whole is sufficientlie deuided for euerie man in the companie belongs to one part or member of the diuision and no man belongs to both For you cannot affirme two contradictories of the same as to say Peeter is predestinated and Peeter is not predestinated This being so I demaund now which of these companies is visible and which inuisible And what makes the one to be so rather then the other If predestination make men inuisible whie doth not reprobation make men inuisible since reprobation is a secret as hard to knowe If profession of the faith make the reprobate visible whie can not profession make the predestinate men visible And if these companies be together mingled why are they not both visible or both inuisible or rather whie is not the whole companie visible by reason of the profession and communion though Gods disposition towards this and that man in particular be inuisible and secret 100. Wee beleeue that the whole companie of Catholiques is the Church as I haue declared larglie heretofore Wee beleeue that the predestinate are in this companie that they die all of them in the communion of the Church and that here they professe their faith This I will declare brieflie and then I will be so bould as to demand some questions touching your inuisible congregatiō for looke on it I may not because it is not to be seene 101. First therefore if the thing be well considered it is manifest that the predestinate doe professe their faith and thereby do manifest themselues to be the seruants of Iesus Christ and this allso our Sauiour Christ requireth of his seruants Matth. 10.32.33 euery one that shall confesse me before men I allso will confesse him before my father but he that shall denie me before men I will denie him before my father which is in heauen Euerie one that confesseth me before men the sonne of man allso will confesse him before the Angells of God Luke 12. v. 8.9 But he that denieth me before men shall be denied before the Angells of God Herevpon the Martyrs of Iesus Christ which haue bene at all tymes and whereof all Christian Nations haue yeelded store haue openlie in the face of persecution made profession of their faith and thereby they were visible and being Martyrs were allso members of the predestinated Church they were predestinate The predestinate therefore and the visible professors of the faith may be in one and the same Church yea the same man may be predestinate and allso visiblie professe the faith 102. Secondlie it is manifest that the Apostles were visible professors of the faith and therefore members of the visible Church of God and they were allso predestinate and therefore mēbers of the predestinate Church The same men therefore may be visible and predestinate The same Church may be visible and predestinate and consequentlie visibilitie and predestinatiō deuide not the Church into two Churches As I said of the Apostles and Martyrs so I say of the holie Doctors of the Church they did preach and teach visiblie they were knowne farre and neere and were ptedestinate allso whereby it is manifest that the predestinate did professe their faith the same faith with other Catholiques with others in their communion and were visible 103. Thirdlie the Apostolique Church is visible it includes essentiallie publique persons As Apostles and their Successors Apostolicall men for conuersion of Nations Bisshops Pastors Doctors as you knowe by Scripture Now these publike persons are manifestlie visible Pastors to their flocke Bisshops to their Diocese Apostles and Apostolicall men to the Nations they conuert The Apostolicall Chutch therefore is visible And you knowe further that the holie Catholique and Apostolicall Church are one and the same for so it is in the Creede I beleeue one holie Catholique and Apostolicall Church Symb. Cōstant and this Creede you professe that you beleeue ād you put it allso amonge the fundamentalls of your faith The Catholik therefore and holy Church is visible 104. Fourthlie if the Church be the mysticall bodie of Iesus Christ and
England for example but in the world it shall allwayes bee ◠2. c. 1. for so much is euident by the Scripture Neither doth it followe God permittes some tymes one man to fall into Apostasie some tymes another therfore he will at once permitte all he permittes diuers to die before you ād for ought you knowe he may permitte any one man whom soeuer you can name or thinke of yea any one in all the world yet hence it is not cōsequēte that it stands with his generall prouidence to permitt euery one to die before you that so you may be last the onelie man a liue I answeare therfore that As by vertue of Gods generall prouidence in as much as he is author of nature there be still in the world men though some at all tymes dropp away so by vertue of Gods prouidence as he is author of the supernaturall order among men there be euer Catholiques in the world and so will be still as long as the world stands though some men yea some Nations and some perticular Churches do fall of 124 The next which is allso the last I am to speake of here lookes bigge ō all ād thinkes to make an ēd of our cause with one blowe The scope of it is to proue that all may erre and therfore that wee are not to be heard though neuer so many Councells and auncient fathers and worlds of people doe stand for vs and comes on in this manner The whol◠Church militant consisting of mē Wh◠are lyers may erre alltogethe◠as euery part thero◠Fulk ans◠to Count Cat. p. 89. All Christians that are or euer were in the world are men therfore it might happen that all haue erred though they were assēbled together neuer so orderlie because euery man is a lier If this argumēt did prooue any thing it would prooue that all Councells all Apostles all Euangelists all prophets hether to may for any thing you know haue bene in errour for all these were men and euery man is a lier This is the vp shott of your disputation this is the hauen you haue all this while bene sailing vnto this though first but a shifte wherunto you were driuen by the strength of authoritie brought against you is now your doctrine and a Conclusion in your bookes Our answeare is easie that man of himselfe might erre but by diuine assistance might be so guided that he erred not and no man can denie this vnles he denie that God is omnipotent or omniscious which if he doe the light of nature will condemne him Thus generall Councells are assisted thus were the Euangelists allso and thus the Prophetts though nor after the same manner all And the promise of the Assistance did more concerne the Pastors then the people Oecumenicall Councells then each Bisshop single the whole colledge of the Apostles more then one Though each Apostle being to teach the whole Church in the nature of an Apostle had this assistance too and our Sauiour praying for the sanctification of his elected in truth or for their perseuerance included the meanes allso of this perseuerāce of his elect in the truth which is the perpetuitie of his assistance vnto those in whome is the teaching authoritie respectiuelie to the whole in which those elected are though to pastors in particular vnknowne 125. But to looke now a little vppon you who are so resolute in your ignorance as to thinke that all may haue mystaken the truth which you haue foūd and haue bene forsakē by the Spiritte who singularlie fauours you I demaund of you the Spirittes darling and worlds fresh Oracle First how one may knowe that you are exempted frō the world of men which may erre alltogether or what other species or kind you and your witte belonge vnto that men should leaue the whole world though consenting and take your authoritie against them all the same Question would I aske of your fellowe Rainolds ād of Whittaker were they liuing but hauing vndertaken their cause the resolution belongs to you in their absēce Secondlie I desire a sight of your particular letters patents from Iesus Christ wherein the teaching Spiritte is thus singularlie bequeathed and addicted vnto you or to either of the forenamed in particular or Iohn white if you had rather togeather with a clause that though he breake his promise made vnto the Church and hath not as he said he would sente the allteaching Spiritte to the Apostles to their Successors or to the Church Catholique yet that that other promise no where extant for ought wee knowe made particularlie vnto you his deerest he will not breake and how you are sure he will stand to this clause Thirdlie I demaūd why the Catholiques of Englād be there commaunded and vrged allso to conforme their conscience to the doctrine of your Church and to rest in her iudgment and in the parlamentarie decrees for points of Religion though worlds of men as learned euery waie I speake least as your selues doe and haue maintained the contrarie to their dying daie as conformable to the Scripture to reasō ād to the practise of their forefathers time out of mind I demaund I saie why you proceede with thē in this manner before you giue euidēce that you are not in errour since you likewise are mē and all mē may erre as you tell vs. Euidence I say greater thē any these haue on their side I demaund further of your wisdome how you doe know and are certaine that the Euāgelists Apostles ād Prophetts did write those bookes which you take for diuine Scripture and how you doe know your selfe ād cā prooue to me there is no errour or mistaking in the matter if all mē may haue erred And I demaund further how you doe knowe that he which did write the first Gospell suppose he were S. Matthewe did not erre since he was a man and all men you saie may erre I demaund Fiftlie howe men shall come to be sure of the sense of a peece of Scripture and to haue the controuersies in religion determined Must he come to you why rather then to the Church which was before you were borne and had the promise of the Spiritte If to the Spiritte why rather to that in you them to that in the Church If to others why must wee goe to old Heretiques to Iewes to Pagans to Athiests rather then to the Church why should any knowe better then she or abounde more with the Spiritte then she doth I demaund next what an Heretique is and why he which opposeth himselfe in matters of faith to generall Councells to the Spiritte of the Catholique Church and to Gods word proposed by this Church and expounded by this Spiritt is not one And Seuenthlie I demaund whether this sinne be not against the holie Ghost and whether he who dieth in it shall be saued and admitted into the Church triumphant who thus opposed the militant and died a vowed enemy to her and to her
doctrine and her Spiritte 126. Awake man for shame awake and looke aboute consider what you doe here is a faire waie before you and you like a bedlome runne out of it ouer shoes ouer bootes ouer head and eares imagining notwithstanding that you walke aboue heauen and that euerie steppe is on a starre The Church the Councells the Fathers Apostles Euangelists all are in errour all vnder your feete whilst your chariot is rowld vniformelie aboue the Sunne and heauen takes newe lawes from your allmightie witte I will ascend into heauen Isay 14. v. 13.14 aboue the starres of God I will exalt my throne I will sit in the mount of the Testament in the sides of the North. I will ascend aboue the height of the clowdes I will be like the highest So he that wēt before you if you prick on apace you will ouertake him for he is yet at his Inne ād there to stay an eternall night That past you may iogge on together I loue your person I wish your saluatiō but hate your heresie and make no greate account of that which you most adore your learnīg In the Schoole of errour be manie good witts There the Manichees and Ariās ād Caluinists haue their order if there be any order where no man will be second Aristotles Logicke and Tullies Rhetoricke could not make of superstition true Religion I am not in loue with Hell though in it be greate Schollers the Foulest there was once the Fairest amōge creatures for endowments or nature and strength of vnderstanding I knowe that such as did applaud his cōceipt were partners in his fall I knowe too that all the knowledge of all Pagans of all Heretiques of all aduersaries put together doth not equall the knowledge of the Church It is the Schoole of Iesus Christ who taught a thing worthie of eternall admiration a poore fisherman and on the suddaine too to speake all tongues I speake it to the confusion of such aduersaries of our Sauiour as glory in their skill in others language and do repeate againe to the Rhetoricians he suddainlie made the same man so good an Oratour that he conuerted vnto his Masters doctrine in the face of his aduersaries Act. 2 three thousand with one Sermon he so instructed his disciples in deuinitie that they conuinced Greece the worlds Academie for wit and learning persuaded Rome in the flourishing tyme of her power though she imploied all her force to frustrate their proceeding and in fine to relate many wonders in a word conuerted all the world to beleeue a man God to beleeue a most obscure and witt-transcending Creede In this Schoole wee doe learne here wee are assured of the truth The manifestation of the Spirit is giuen here To one the word of wisdome 1. Cor. 12. v. 8.9.10 To another the word of knowledge according to the same Spirit To another faith in the same Spirit To another the grace of doing cures in one Spirit To another the working of miracles To another prophecie To another discerning of Spiritts To another kinds of tongues To another interpretations of languages Can you giue these things can you teach this Schoole in this sort as the Spirit doth or if you cannot as without infinite blasphemie you may not presume you can why do you endeuour to thrust out the holie Ghost and intrude your selfe into the place whie do you thus oppose the diuine ordinance and openlie wronge the sonne of God Auant Heretiques Iude v. 2. clouds without water borne about with winde raging waues of the Sea foming out your owne confusions enemies to the Church to the Scripture and to God auant Wee need not your instruction wee haue better Masters Without you the Church was planted the world conuerted the truth maintained without you the Schooles are full of Schollers the world of Martyrs heauen of Saincts without you the Church hath stoode and doth stand and so will do still The third Conclusion All Controuersies in matters of Religion are to be decided by the Spirit in the Church THE FOVRTH BOOKE WHEREIN SOME PARTIticular Controuersies are briefly discussed THE FIRST CHAPTER Of the Primacie 1. YOVR generall arguments being dispatched in the former booke I shall finde little danger or difficultie in the encounter of the rest of the disordered route and may iustlie in your owne principles contemne them all as I said before in the like occasion and must repeate it oft For whence is their strength from witte or from authoritie If from witt you must not thinke amisse of me if I preferre the witt and iudgment of many worlds of learned mē before yours which hath declared it selfe vnreasonable hetherto especiallie since all men be lyars to turne the point of your owne weapon vppon your selfe and you no God nor Angell but a man If your argumēts haue their streingth from authoritie either this authoritie is of men and this you haue refused as vncertaine because all mē are lyars and you haue laboured not onelie to disgrace the Church of later tymes and the Fathers in their age but allso to take the Apostles triping and therefore their authoritie moues not you Or this authoritie is of God in holie Scripture where he deliuers according to your distinction two sorts of points the one is of fundamentall points and in these you confesse that the Church neither doth nor can erre and therfore the ensuing controuersie is not about them as for example the Incarnation the passion and the rest which you call fundamentall The other sort of points or textes in the Bible are as you call them not-fundamentall and these you do not hold for certaine which howsoeuer you dissemble the matter is cleere for in your principles there are no meanes from God or man to knowe certainlie that they are indeede parts of Gods word or to knowe which is their true meaning Not the witte of man alone for that may erre especiallie in such an obscure point as whether this text this verse be Gods word and not the word of a man Not the Spirit for that doth assist onelie to fundamentalls you saie and these you say are not of them you must answer this heere before you goe further and knowe that of the certainty of consequences it is the same Moreouer since diuine assistance to the vnderstanding of the Scripture depends vppon Gods promise and since this promise is made vnto the Church to the Apostles and their successors you are first to prooue that you are the Church before any man is to beleeue you haue the assistance ād interprete right for arguments out of Scripture prooue nothing if they misse the sense of God and be grounded in a wronge sense For these and the like reasons I might haue forborne to make further answeare to your exceptions Notwithstanding to giue you content I will descende vnto the particular consideration of the chiefest 2. First therefore to make your waie into the Church there to spoile and aulter
Here I replie that wee haue Scripture too and that you cannot bringe sufficient euidence that the Scripture is against vs and with you For tryall of this I am contented according to your desire to abstract from all other meanes what soeuer from the testimonies of learned Fathers from the definitions of generall Councells from consent of Nations and other argumeÌ„ts of that kinde and to see whether the Scripture alone will approue or condeÌ„ne our Religion And because in deducing a consequence out of obscure premises a mans wit may be deceaued I wil abstract from this allso that is from drawing consequences out of Scripture looking onely to that which is and necessarily must be true and which is formallie auouched or denied in Gods word and I argue thus The Scripture doth no where formallie denie any point of our faith nor formallie affirme any point which our Church doth denie therefore the Scripture doth not formallie condemne vs. I say formallie for your consequences are not Scripture and therefore I abstract as I said from them as impertinent to the termes and state of this Question wherein now wee are 27. To this argumeÌ„t you and your fellowes make answeare by allegation of Scripture against vs The chiefest I will brieflie runne ouer here the rest shall be answered in other places as it comes Wee honour Images Ex. 20.4 Honoraria adoratione non vera latria Conc. gen Nic. 2. act 7. in deâ—i in ep ad Impp. and this you say is opposite to that of Exodus thou shalt not make to thy selfe any grauen thing nor the likenes c. Our doctrine is that Images are indeed to be honoured yet not with the soueraigne honour due to God but with another inferior This is declared by the Church in the second Nicene Councell Now to the place of Scripture I answeare that it makes not against vs because respectiue or relatiue honour giuen to pictures in regard of the reference they haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Samplers is not there spokeÌ„ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non adorabis ea neque latria coles ea but soueraigne honour onely aÌ„d this wee do not giue to pictures The truth of this answeare is cleere by the circumstaÌ„ces of the text wherein allmightie God reserues his Soueraignetie and the honour due to God vnto him selfe as being the onely God and none God but he To helpe out your argument here you adde a word of your owne to the text and reade thou shalt make to thee no grauen image whereas the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie an image but sculptile a grauen thing You might as well haue said sculpere were latine for to paint The Greeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 70. Interpreters whence the Latine word IdoluÌ„ in English an Idol aÌ„d the litterall sense is thou shalt not make to thy selfe an idol that is a feined God nor adore him Now Catholiques neither make to them selues nor adore Idols nor yeeld Soueraigne honour or acknowledgment of Deitie to any but to God wherefore this place is not against vs. And if you will needs haue the Scripture to contradict vs in this point since contradiction must be affirmatioÌ„ and negation of the same and since the words worship and honour haue diuers senses for men do worship allso others that are not Gods and do honour their prince their Parents c let vs heare out of the Scripture the opposite of that which wee say ours is this it is lawfull to honour Images with a relatiue honour which is not the soueraigne honour due to God but an other infinitely lesse the contradictory wherevnto is this it is not lawfull to giue such an honour vnto Images Showe this proposition in the Scripture and you condemne vs otherwise it is impertineÌ„t and because I knowe it is not there at all I goe to the next wherein you labour to knocke our Church on the heade by proouing the Pope to be Antichrist 28. The text cited is this 2. Thesâ— 2â— v. 3.4 Vnlesse there come a reuolt first and the man of sinne the sonne of perdition be reuealed which is an aduersary and is exalted aboue all that is called God or that is worshipped so that he sitteth in the teÌ„ple of God VVitcâ— sewing him him selfe as if he were God This text should not haue bene vrged together with the former if you had looked to gaine any thinge with it for by the former you would haue prooued that the Pope made himselfe and taught the Church to be inferiour to many Gods And Antichrist as you finde here will pretend to be aboue all that is called God or that is worshipped how then can you imagine the Pope to be Antichrist againe the Pope doth worship and pray to Saincts and Angells he doth acknowledge himselfe to be minister and seruant to Iesus Christ he doth acknowledge the blessed Trinitie to haue made and to conserue him and to be infinitely greater then he the Pope is in power and Maiestie and this he doth teach vnto the Church Dan. 7. 11. whereas Antichrist will extoll himselfe aboue all that is worshipped and will speake greate things against the God of Gods and will laboure to be greater in the estimatioÌ„ of men then all that is called God and thus to sit in Gods Temple Moreouer S. Peeter did sit as Vicar and Pastor in the Church Matth. 16.18 Io. 21.18 he being by our Sauiour created the foundation and the Pastor of it and his residence was in Rome allso yet none hath bene hetherto so impudeÌ„t as to say that he was Antichrist and he were sensles that would auouch it since Antichrist is not a minister of Christ and his seruant but an aduersary who doth magnifie himselfe aboue him and aboue all that is adored Wherefore it is a sensles thing to say that the successors of S. Peeter are Antichrist for that reason that is because they sit as Pastors in the Church and reside in Rome And thus much for the matter of this instance As for the forme of it you must obserue better that the text of Scripture doth not affirme that which wee denie or denie that which wee affirme Wee say the Pope is the Pastor of the Church and Vicare of Christ and that he is not Antichrist The Scripture doth not say the Pope is not Pastor of the Church that he is not the Vicar of Christ that he is Antichrist And therefore our Church hetherto is not formallie contradicted by the Scripture 29. 1. Cor. 10 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is in the Chalice is it which did issue out of the side c. Chrysost in hunc locum Thirdly to contradict the Church which doth beleeue the holy Eucharist to be the body and bloud of Christ and not bakers breade and bare wine though it be in the outward formes of them You bringe the place
of S. Paul The chalice of benediction which wee do blesse is it not the communication of the bloud of Christ and the bread which wee breake is it not the participation of the body of our lord I answeare that our doctrine is not here denied but affirmed for the Apostle teacheth here importing withall by his manner of speach the doctrine to be so well and so commonly knowne that none can denie it he teacheth I say that the breade and the cuppe are the communication of the body and bloude of our lord The reason whereof is cleere because in those formes are exhibited reallie the body and the bloude of Christ Whereas in your sense there were no reall receauing giuing or participating of the body and bloud of Christ but of bakers breade and meere wine And therefore to the Apostle the Corinthians if they had bene of your Religion might haue answeared no it is not any communication participation or communion of bloude and flesh but of naturall meate and drinke If you stick at the word breade you are dull for the words annexed to it doe interprete fully what breade it is and before you haue the word applied and the sense of it inculcated in the Sixt of S. Iohn where our Sauiour saith the breade which I will giue is my flesh Io. 6. v. 51.32.58.48 my father giues you true bread from heauen I am the breade of life c. where I thinke you are not so seÌ„sles as to take the word breade for that which bakers make More ouer this flesh or body of Iesus Christ is in the forme of bread in the Church as it was allso in his owne haÌ„d wheÌ„ he gaue it uÌ„to his disciples aÌ„d therefore after the phrase of Scripture it is called breade Mar. 16. Act. 1. as Angells appearing in meÌ„s likenes are there called meÌ„ 30. Fourthlie whereas wee say that it is not necessary the publique seruice be said in the vulgar tongue You oppose those words of S. Paul If I pray in a tongue to wit 1. Cor. 14. v. 14. which I vnderstand not my Spirit prayeth but my minde is without fruite Answ The meaning is that I haue not in that case the benefit of profiting my soule or minde with contemplation of the thinge yet neuer the lesse my Spirit is eleuated and ascendeth vnto God which is the substance and essence of prayer and this is nothing against vs. You vrge againe if thou blesse in Spirit how shall he say amen which doth supplie the place of the vulgar v. 16. since he knoweth not what thou sayest Answ The meaning is if thou speake some praise of God the hearers not knowing whether it be good or bad he that supplies the place of the vulgar cannot say amen to it Neither is this against vs for our coÌ„mon prayers or liturgies are both knowne and approoued by the Church to whom this approbation doth belonge and this all do know and therefore the clarke or he that supplieth the place of vulgar may boudly sâ—â— Amen Moreouer the Apostle doth not censure as ill that blessing in Spirit which you do vrge but sayeth expresly that he doth giue thankes well which doth so v. 17. If you say the contrary theÌ„ you coÌ„tradict the scripture not wee De imputa iustitia nihil noruÌ„t VValdenses Luth. colâ—oq c. de Suermeris Coce l. 8. â— 4. 31. The fift place is to shewe by Scripture that iustifyiÌ„g faith is that speciall faith whereby you beleeue that your sinnes are all forgiuen and you iust by an extrinsecall imputation of the iustice inherent in Iesus Christ This which is the ground and soule of your Religion wee denie Your proofe is Abraham beleeued God and it was imputed vnto him to iustice Rom. 4.3 v. 16. And therefore of faith that according to grace the promise may be firme Answ This is nothing against vs nor for you for the question is of the Obiect of this faith whether it were the remission of sinnes to him that beleeued they were remitted as you interprete it From the 16. v. to the end or somthing els Reade further and you shall finde in the same Chapter that the Obiect or thing he beleeued was that God would make him the father of many Nations and that notwithstanding his owne age and the sterilitie of his wife God was able to performe this promise Of your Obiect there is not one word neither is it to be fouÌ„d any where in all the Bible The Obiect of Iustifying faith if you beleeue Scripture is the Incarnation the Passion Resurrection and other revealed Mysteries Who is he that ouercometh the world he that beleeueth that Iesus Christ is the sonne of God â— Io. 5. v. 5. Rom. 10.9 If thou confesse with thy mouth our lord Iesus and in thy hart beleeue that God hath raised him from the deade thou shalt be saued Without faith it is vnpossible to please God for Heb. 11.6 he that coÌ„meth to God must beleeue that he is and is a rewarder to them that seeke him This is the Obiect of iustifying faith and the second part you do not beleeue because it implieth a merite in the beleeuer 32. The sixt place is about communion of lay people in both kinds You would haue it a diuine precept for the lay people I admit a diuine precept for the Priests who do consecrate and denie that there is any such whereby the lay people are commanded to receaue the Sacrament in both kinds Your place is Drinke ye all of this Mat. 26.27 But this place doth not import a precept or commaund for the lay people to receaue the blood for the speach is not directed to the lay people but to the Apostles And the word all is referd to them and was verified by them This is manifest by the words of the Gospell He gaue to his Disciples and said take and eate ibid. v. 26.27.28 this is my body And taking the chalice he gaue thankes and gaue to them the same disciples saying drinke ye all of this for this is my bloode c. And S. Marke relating it saith and taking the chalice giuing thanks he gaue to them and they all dranke of it If all dranke of it theÌ„ by all the Apostles are meant onely for all men were not there neither haue all Christians drunke of it In this therefore you haue produced no diuine precept for all men in their owne persons to receaue the blood 33. The seaueÌ„th place is to prooue the Scripture to be iudge of CoÌ„trouersies aÌ„d sufficient of it selfe without helpe of TraditioÌ„ Wee hold the necessity of TraditioÌ„ too â— Tim. 3.16 The place is All scripture inspired of God is profitable to teach to argue to correct to instruct in iustice that the maÌ„ of God may be perfect instructed to euery good worke Answ This is not against vs wee graunt tath it is profitable Wee denie that it is
in blisse S. Th. Aq. in 4. d. 21. q. 1. a. 1. q. 1. ad 1. S. Thomas doth distinguish working in way of merite from suffering in way of purgation and graunts that such as are deade in our lord are in securitie of their saluation and therefore happie and do rest from the laboure of merit that labour is past they did many good works in their lyfe tyme and those follow them they neede no more Ob. Phil. 3. 12. Aus ibi v. 15. But some of them neede purging and therefore they may suffer and be punished The soule departing out of this world and going to the Tribunal of Gods iustice is attended by her works and according to them receaues her sentēce Wee must all be manifested before the iudgment seate of Christ that euery one may receaue the proper things of the body ◠Cor. 5.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3 v. 13.14.15 The forme of the last iudgment you haue Mat 20. v. 31.32 c. consider the respect it hath there to VVorks Lut. 22.25 according as he hath donne either good or euil The worke of euery one shall be manifest for the day of our lord will declare because it shall be reuealed in Fire and the worke of euery one what kind it is the Fire shall try If any mās worke abide which he built there vppon on the foundation Christ he shall receaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward If any mans worke burne he shall suffer Detriment but himselfe shall be saued yet so as by fire 38. The fourth The kings of the gentiles ouer rule them but you not so cited against our doctrine of the Primacie I Answ First the Primacie was not then instituted Io. 21.18 but afterwards and therefore if our Sauiour had said that none was first at that tyme it were not against vs. Secondly if you presse the words they will make for vs and against you they wil prooue one greater then the rest v 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is the greater among you let him become as the yonger and he that is leader as the waiter Which precept doth suppose a greater and a leader among them Thirdlie the sense you make would take Bisshops allso from the Church for of them the Scripture saith likewise that they must not ouer rule the Clergie 1. Pet. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 and the word in Greeke is the same with that whereby S. Matth. doth expresse the ruling which you do vrge and yet you know that the holie Ghost hath placed Bysshops to rule the Church Fourthlie our Sauiour doth not say that among the Apostles none shall be Superiour but he saith onelie that it must not be so amonge them in matter of gouerment and subiection as it is amonge the heathen Princes and this wee graunt Those Princes ordinarily domineere imperiouslie and regard not so much the good of their subiects as their owne priuate ends This doth not consist with Christian discipline and is here forbidden Lastlie the Greeke text of S. Mathew doth take away all apparence of doubt in this point Mat. 20.25.26 the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the Gentiles domineere ouer them and ouerrule them and they that are the greater exercise power against thē It shall not be so among you You know the power of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here twise vsed turne your lexicon and reade there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominium exerceo aduersus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominantur aduersus eos do beare rule against them put then all together ād you will be ashamed of your owne argument 39. The fift 1. Tim. 3 2◠brought for mariage of Priests It behoueth a Bysshop to be the husband of one wife Answ Is the meaning thinke you a Bysshop of necessitie must haue a wife or he that hath or hath had more then one is not fit to be made Bysshop If you will haue the first to be the sense you are contrarie not onely to the practise of our Church and of the Apostles but allso to your owne fellowes and are a Religion by your selfe If you thinke the second be the sense it makes nothing against vs S. Ierom. Chrysost Oecumen Theoph. wee make none Bisshops that are bigami that haue had more wiues then one such mē are not fit for so sacred an office There is indeed a controuersie betwixt vs and you Vide Cocc t. 2. l. 8. art 6. 7. Whether it be lawfull for a Priest or Bysshop to take a wife You affirme wee denie it And the Apostle doth not contradict vs he doth not say it is lawfull for a Bysshop to take a wife wich was to be showne in Scripture 1. Tim. 4.3 40. The sixt Some in the laste tymes shall come commanding or persuading to abstaine from meates which God created to receaue with thanks giuing Answ There were men to come that would forbid to eate meats esteeming them vncleane Epiphan haeres 66. Aug. haeres 46. and created or made by an ill cause such were the Manichees who did hold there were two prime causes one good the other bad both eternall both Gods And flesh they said the bad God created Aug. l. 30. con Faust c. 5. 6. The Apostle speaketh of these men as S. Augustine and others well obserue and it is manifest by the reason in the text whereby the Apostle doth impugne the foresaid men for saith he euery creature of God is good v. 4. Which proposition is euident in it selfe and opposite directlie to the ground of the foresaid Heretiques But this doth nothīg concerne vs who do abstaine some tymes by the example of our Sauiour and by the command of our Mother the Church Vide Coc◠tom 2. lib. 3. a. 8. 9. 10. not for that reason of the Manichees but for other good ends 41. The seuenth Rom. 1◠◠let euery soule be subiect to the higher powers for there is no power but from God Answ wee teach the same as you see by all our commentaries vppon this place But what your Master Caluin thinks of the busines the world knowes I referre you to the Preface of the Protestants Apologie to Monarchomachia c. 42. Apoc. 17.18 There is an other out of the Apocalyps to prooue the Pope Antichrist The wordes are the woman which thou sawest is the greate cittie which hath king done ouer the kings of the earth Answ The mysterie heere spoken of is so profound and darke that you can finde no bottom to build vppon But to endeuour vppon those Hills whereon the womā sittes be they mysticall v. 9. all one with the Heades and Kings or materiall to raise a Fort to batter the See of Sainct Peeter erected and established by Iesus Christ is Antichristian The Cittie some interprete mystically thinking it to be the confused multitude of the Wicked which is the Cittie
euen as he christ is iust Moreouer you cannot deny that the Apostles and many other haue had charitie or loue Rom. 13 10 and loue is vitall and inherent and is the fulnes of the lawe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. v. 9. Rom. 5.5 and He that loueth his neighbour hath Fulfilled the lawe The Charitie of God is powered foorth in our harts by the holie Ghost which is giuen vs. Wee beleeue that a man which hath charitie may by Gods grace auoid sinne You say No Lut. in 2. Gal. calu de Lib. ar l. 1. all his actions you say are sinnes The scripture 1. Io 3.9 Sinne. eschued 1. Io. 5.18 â— habit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery one that is borne of God committeth not sinne because his seede abideth in him and againe euery one which is borne of God sinneth not but the generation of God preserueth him and the wicked one toucheth him not 51. Libertie or power to make choise of good to Saluation by the assistance of Gods grace aÌ„d to eschewe that which is bad Allso to make choise of the better in good things occurring wee acknowledge You denie Lut. art 36. Cal. CoÌ„f. fâ—d p. 108. 2. Inst c. 3. Deut. 30. v. 15.19 Libertie The scripture I haue set before thee this day life and good aÌ„d coÌ„trariwise death and euill that thou maist loue our lord thy God aÌ„d walke in his waies aÌ„d keepe his coÌ„maÌ„dements c. I haue proposed vnto you life and death blessing and cursing Choose therefore life that both thou maiest liue and thy seede 1. Cor. 7. â—7 And the Apostle He that hath determined in his hart being setled not hauing Necessitie but hauing Power of his owne Will and hath iudged this in his hart to keepe his virgin doth well Therefore he that ioyneth his virgin in Matrimonie doth well and he that ioyneth her not doth better Let me adde one more out of Genesis Gen. 4 7. Vide S. Aug. l. 15. de ciuit c 7. Ps 118. v. 112. S. Ierom â— 8. Sept. ibid. 1. Cor. 9 2â— The lust thereof shall be vnder thee and thou shalt haue Dominion ouer it wee beleeue that good works may be done in conteÌ„plation of a reward or crowne You say No. Luth. in Fest OO SS Calu. in Antid sess 6. c. 16. Dauid I haue inclined my hart to do thy iustifications foreuer for Reward aÌ„d the The Apostle Euery one that striueth for maistrie refraineth himselfe from all things and they certes that they may receaue a corruptible crowne but wee an incorruptible wee beleeue that meÌ„ haue reward for their works giuen them by Gods iustice You say No. Luth in 2. Gal. Caluin in 4. Rom. Matt. 16.27 Reward and Merit Apoc. 22.12 The Scripture The sonne of man shall come in the glorie of his Father with his Angells and then will he Render to euerie one according to his works Behold I come quicklie and my Reward is with me to Render to euery man according to his works Thou sawest a fewe names in Sardis which haue not defiled their garmente and they shall walke with me in whites Apoc. 3.4 because they are Worthie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they merit and deserue it 2. Tim. 4.8 And the Apostle There is laid vs for me a Crowne of Iustice which our lord will Render to me in that day a iuste Iudge and not onelie to me but to them allso that loue his comming Wee beleeue that a man may increase in Iustice according to that in the Reuelation he that is iust let him be iustified yet and let the holie be sanctified yet Apoc. 22.11 And wee beleeue that men are not iustified by faith onely Ia 2.24 workes iustifie but allso by works done by the Assistance and helpe of Gods grace You say By faith only Luth. in 2. Gal. Cal. in Antid sess 6. c. 9. The Scripture A man is iustified by works and not by faith onelie 52. VVee beleeue that vppon S. Peeter by grace made a Rocke the Church was built You say no. Luth. in 16. Matth. Caluin ibid. The Scripture Mat. 16.18 Primacie Thou art Peeter a rocke and vppon this rocke will I build my Church In the Syriacke in which laÌ„guage our Sauiour spake the thinge is yet cleerer for in both places for that wee reade Peeter and Rocke is the same word Cephas thus thou art Cephas and vppon this Cephas will I build my Church Moreouer the circumstances of the text and the connexion of the speache doe conuince that the Church was built on Peeter and the Fathers vnpartiall Iudges so vnderstood it witnesse your owne men for here I am not to alleage Antiquity Dâ—naeus Dan. Conâ— 3.16.277 pessimè Zanc. de Eccles c. 9. c. 8. col 94 The Fathers interpreted naughtilie those words of Christ Matth. 16. Thou art Peeter c. of the person of Peeter Zanchius another greate Protestant The Fathers exposition vppon this Rocke that is vppon Peeter is not admitted and Luther the great Apostle of Protestancie Here all Lut. in 2. Pet. c. 5. fol 490. either Fathers or Doctors as many as hetherto haue interpreted Scriptures haue stambled as when that of Matth. 16. Thou art Peeter c. They interprete of the Pope Wee beleeue that one of the Apostles peculiarly was made Pastor of the Church You say No. Luth. in Assert art 25. Calu. 4. Inst c. 6. The Scripture Peeter feede My Sheepe Io. 21.18 Wee beleeue that the Apostles and their Successors had power to forgiue and to retaine sinnes You say No. Calu. 3. Inst c. 3. 4. c. 19. Luther here so ouerlasheth oÌ„the affirmatiue side that in his booke de Clauibus he auoucheth the keies to apertaine to all Christians equallie euery way Omnibus modis Luthers Ghostly Father And in another place de abrog mi. pr. he houldes that if the Deuil should absolue it were valid Dum vitant stulti vitia c. In the scripture power to forgiue sinnes I do not say to declare them forgiuen or hidden and not imputed as you mince it but to forgiue and detaine Sinnes is giuen to Men only and to some Io 20. v. 22 Absolution not to all The scripture Whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained Wee beleeue that power was giuen to S. Peeter and to the Church to release men by way of indulgence from temporall punishmeÌ„t remaining due for sinne You say No. Luth. Cap. Babil Caluin l. vnic Inst cap. 9. The scripture VVhatsoeuer thou Peeter shalt binde on earth shall be bound allso in the heauens Matt 16 19 Indulgences and VVhatsoeuer thou shalt loose in earth it shall be loosed allso in the heauens 53. In the matter of the Eucharist the ProtestaÌ„t schoole is diuided about the reall Presence and you follow Caluine So do Iewell Perkins Rainolds Wittaker BilsoÌ„ White c. And howsoeuer some of your
fellowes in words admit a reall Presence being forced there vnto by the arguments of our men yet they allso when they are lookt into are essentially Caluinists in this point beleeuing no more that Christ is in the signes or in the formes of breade and wine then a mans lands are in the Chest where his writings be or in his fathers will and testament whereby they were made his which is VVhites example VVee beleeue that in the Eucharist vnder the accidents of breade and wine there is the bodie and blood of Iesus Christ You say No. So Iohn Caluins schoole Our sauiour in the scripture This is my bodie Mat 26. v. 27.28 Reall Presence This is my bloode VVee beleeue that the breade which our Sauiour gaue was in substaÌ„ce flesh the verie same with that which was giuen on the crosse for the redemption of the world You say No it was not in substance flesh but plaine breade Calu. schoole Our Sauiour in the scripture Io. 6 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Luk. 22.19 The breade which I will giue is my flesh which I will giue for the life of the world This is my bodie which is giuen for you VVe beleeue that the drinke in the Cuppe in forme of wine was shed for vs and therefore was in substance bloode and not wine You say No it was meere wine Calu. Schoole The Scriprure Luk. 22.20 Io. 6.55 This is the chalice the newe Testament in my bloode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Chalice is shed for you My flesh is meate indeede and my blood is drinke indeede VVe beleeue that the Church is to eate the flesh of our Sauiour and to drinke his bloode You say No. Calu. schoole The Scripture Vnles you eate the flesh of the sonne of man and drinke his bloode you shall not haue life in you Wee beleeue that the ChristiaÌ„ church doth Sacrifice and offer vnto God publiklie an Oblation euery where You say No There is is no Sacrificing or offering of any publike OblatioÌ„ since Christ offered himselfe at Hierusalem on the crosse Luth. de for Mis pro Eccl. wit Calu. 4. Inst c. 18. The Scripture From the rising of the Sonne euen to the going downe Mà lae 111 OblatioÌ„ great is my name among the Gentiles and in â—uery place there is sacrificing and there is offered to my name a Cleane Oblation because my name is greate amonge the Gentiles saith the lord of hosts Is is prettie to see how you offer to interprete this place of your works as if they were the cleane Oblation here spoken of and opposed to the publick visible Sacrifices of the Iewes when as notwithstanding you teach and maintaine that all your works are fowle and impure Luth. de boâ— oper fol. 581. Gal. l. 1 de lib. arb p. 141. All your iustice or righteousnes as the cloath of a meÌ„strued woman all your fairest and best actioÌ„s mortall sinnes These forsooth are that which God himselfe esteemes a cleane Oblation These are the rare Sacrifice which could not be found amonge the Iewes Further wee beleeue that our Sauiour being a Priest according to the Order of Melchisedech Psal 109.4 Heb. 5.6 did offer his bodie and bloode after an vnbloody manner before his passion for his Church and for the remission of Sinnes And that he did ordaine it should be continued and frequented in the Church which is to offer and institute a Propitiatorie Sacrifice You say No. Luth. de Capt. Bab. Cal. 4. Inst c. 18. 1. Cor. 9. The Scripture This is my bodie which is giuen for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is broken for you Do This. Luk. 22.19 1. Cor. 11.24 Mat. 26.28 Luk. 22.20 Propitiatorie Sacrifice This is my bloode of the newe Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is shed for many vnto remission of Sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which traÌ„slated word by word is This the chalice the newe Testament in my bloode which chalice is shed for you In which sentence the word signifying effusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not accord with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth blood but with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.28 Mar. 14.24 Luk. 22 20. and of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11 24. which signifieth the Chalice as euery Syntaxian knowes whereby the sense is This the Chalice which chalice is shed for you And since you cannot exclude the tyme present because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports it and all the Greeke texts of the Euangelists agree in it it is cleere that then before the passion at the last supper the chalice was shed for the Church and for remission of Sinnes by Iesus Christ a Priest according to the Order of Melchisedech And this wee call an vnblody and propitiatory Sacrifice Wee beleeue that vnder Iesus Christ our high Priest there are Priests in the newe Testament You say No. Luth. Abrog Mis pri Calu. 4. Inst c. 18. Isay 66. v. 19.20.21 Priests Episcopi Presbyteri propriè iam in Ecclesia vocantur Sacerdotes 8 Aug. li. 20 de Ciu. c. 10. The Scripture I will send of them that shall be saued to the Gentiles into the sea into Africke and Lydia into Italie and Greece to the Ilands far of c. And I will take of them to be Priests and Leuites saith our lord wee beleeue the Apostles and their successors were by Christs institution for a perpetuall memorie and representation of his death and passion to doe that which our Sauiour did at his last Supper that is as I haue declared by the Gospell to offer vnbloody Sacrifice You say No. Luth. Calu. cit The Scripture Luk. 22.19 Doe this for a commemoration of me wee beleeue that there is allso in the Christian Church an Alter these three things Sacrifice Priest and Alter hauing a reference of coexistence You say No. Luth. for Mis Eccl. Wit Calu. 4. inst cit 1. Cor. 9 The Scripture In that daye there shall be an Alter of our Lord in the middest of the land of Egypt Isay 19.19 Altars Heb. 13 10 And the Apostle VVee haue an Alter whereof they haue not power to eate who serue the tabernacle 54. Wee beleeue that Traditions are to be obserued whether receaued from the Apostles in writing or els by word of mouth You say No. Luth. Post in fest sancti Steph. Calu. 4. inst c. 8. Antid sess 4 Kemn ibid. The Scripture Hold the traditions which you haue learned 2. Thess 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions whether it be by word or by our Epistle Wee beleeue that Gods word shall by diuine Assistance be continuallie deliuered by word of Mouth and openlie be still professed You acknowledge no infallible deliuerie of true doctrine by word of Mouth Luth. Calu. cit Beza not Eccl. whitt cont 2. q. 4. c. 3.
was yet with you that all things must needs be fullfilled which are written in the lawe of Moyses and the prophets and the psalmes of me then he opened their vnderstanding that they might vnderstand the scriptures and he said vnto them that so it is written and so it behoued Christ to suffer and to rise againe the third daie from the dead and penance to be preached in his name and remission of sinnes to all Nations begining at Ierusalem I neede not adde any more for by this is aboundantlie showne that the Christian Church was by the intentiō of God the Father and of his sonne Iesus Christ to be in the communion of all Natiōs and Catholique in this positiue sense and that all this infalliblie was to be and would be fullfilled And thus much noe Iewe nor Christian turne about which waie he will can denie 7· Now further least one should foolishlie conceaue that in the primitiue tyme it had gotten to this amplitude fullie and then decaied I proceede and shewe that the same Church is vniuerfall for tyme likewise and indeed this tergiuersation might be refuted by experience because the world knowes that many Nations came into the Church since that tyme which is S. Augustines argument against the Donatists who thought by that meanes to deceaue the Catholiques and delude their arguments of vniuersalitie but here I will prooue it by Scripture And first I might vrge to this purpose the testimonies allreadie cited both because the extent of the Church vnto all Nations doth consequentlie reach vnto all tymes Perpetuitie all Nations and people being not at one tyme conuerted and Christian as allso because some doe expresse a perpetuitie but the Scripture being full I will adde more God the Father in the Psalmes speaking of his sonne amongst other things saith Psal 88. v. 28.29.37 38 I will put him as the first begotten high aboue the kings of the earth and I will keepe my mercie vnto him foreuer and my testament faithfull vnto him I will put his seede for euer and euer and his throne as the daies of heauen c. His seede shall continue for euer and his throne as the sunne in my sight and as the moone perfect foreuer Isa 62. v. 3 4. And of the Church thou shalt be a crowne of glorie in the hād of our Lord and a diademe of a kingdome in the hand of thy God thou shalt be no more called Forsaken and thy land shall be no more called Desolate but thou shalt be called my will in her and thy land inhabited because it hath well pleased our Lord in thee and thy land shall be inhabited I will make a league of peace to them an euerlasting couenant shall be to them Ezech. 37. v. 26.27.28 and I will forme them and will giue my sanctification in the middest of them foreuer and my tabernacle shall be in them and I will be their God and they shall be my people and the Gentiles shall knowe that I am the Lord the Sanctifier of Israel when my sanctification shall be in the middest of them for euer The God of heauen will raise vp a kingdome Dan. 2. v. 44. that shall not be dissipated for euer and this kingdome shall not be deliuered to an other people and it shall breake in peeces and shall consume all those kingdomes and it selfe shall stand for euer To which the newe Testamēt doth consent Luk. 1. v. 33 Mat. 16. v. 19. he Christ shall raigne in the house of Iacob for euer and of his kingdome there shall be noe end Vppon this rocke will I build my Church and the gates of hell shall not preuaile against it 28. v. 20. I am with you all daies euen to the consummation of the world Ioh. 14. v. 15 I will aske my father and he will giue you another paraclete that he may abide S. Aug. de vnit Eccl. c. 13. Mat. 13. v. 30. with you foreuer c. The like is in many other places amongst which S. Augustine doth vrge that of S. Matthew let both growe till haruest because our Sauiour doth expound himselfe by the field to haue vnderstoode the world by the good seed the children of that kingdome v. 37. c. by the cockle the children of the wicked one by the haruest the end of the world so that both are to growe vntill then Lastlie that I leaue not the Apostle of the Gentiles out in this busines He Christ gaue some Apostles Ephes 4. v 11.12 and some Prophets and other some Euangelists and other some Pastors and Doctors to the consummation of the Saincts vnto the worke of the ministerie vnto the edifying of the bodie of Christ vntill wee meete all in the Vnitie of faith and knowledge of the sonne of God 8. This congregation Vnitie Io. 10.16 or Church notwithstanding the foresaid greatnesse ad extension is but one being one fold and one bodie vnder one Pastor and one head Iesus Christ Ephes 4 v. 16. of whome saith the Apostle the whole bodie compact and knit together by all iuncture of subministration according to the operation into the measure of euerie member maketh the increase of the bodie vnto the edifying of it selfe in Charitie By which words wee are taught likewise that this bodie is heterogeneall that is See more of this in the 3. Book 6 c consisting of diuers kinds of parts as mans bodie is whereunto this mysticall bodie is compared hauing in it eies mouth feete and the like in proportion 1. Cor. 12 which may be vnderstoode more fullie out of the Epistle of the same Apostle to the Corinthians 9. And thus farre I haue proceeded in the Scripture shewing you there the Church of God built on a rocke against which the gates of hell cannot preuaile a perpetuall kingdome if you beleeue God that shall not be dissipated corrupted deliuered to another people that shall stand for euer shall haue no end a people that shall be no more forsaken no more desolate They shall haue the Spirit with them abiding with them not departing from them and Iesus Christ with them all dayes to the consummation of the world and the Sanctification of God in the middest of them for euer Into their communion shall come the streingth of Nations the multitude of the sea all kings and people and tongues all the families of the Gentiles all Nations what soeuer They shall be dilated to the East West North and South and shall be multiplied as the dust of the earth as the sand of the Sea as the starres in heauen They shall be as the sunne in the sight of God and as the daies of heauen They shall haue pastors and Doctors to the worlds end the word of God shall neuer out of their mouthes and thy shall not hold their peace daie nor night for euer 10. Compare this now to your Church to your companie which wee haue searched and
Scripture and Gentiles learned in Philosophy did labour to suppresse Christianitie and to disproue and discredit these miracles by which it was confirmed and proued to be diuine On the other side were the Christians persecuted and molested for this doctrine and to be depriued of their goods honours libertie countrey and liues Both sides did examine earnestly the truth of things the one because they would suppresse the Religion begining to spred it self the other because it did concerne their liues and further their eternall estate The memorie of things was fresh and both sides were present vnto the tyme and place A more eager inquisitiō a greater cause there was neuer any You knowe the issue The poore fisher-mē did preuaile There were innumerable and among them as wise men as greate Schollers as the world had euer any gaue their liues in testimony of the truth Our aduersaries were confounded Miracles still encreased The world became Christian and still continueth so He that notwithstanding all this will not beleeue those things were donne and that indeede they were miracles is constrained to see a miracle strange without example before his owne eies He sees that now the world beleeues the obscure Christian Creede persuaded thereunto by a fewe poore cōtemned and vnlettered fisher-men Reade S. Aug. de ciuit l. 22. c. 5 this miracle effected by fishermen they must see whith their eies and therefore vnles they will denie that which with their owne eies they see they must graunt that those poore men could and haue donne a miracle 48. If at the tyme when the Apostles did receaue their commission to teach the world a man should haue demāded whether those fishermen were euer like to bring to passe this greate worke which wee see with our eies now that is whether they were like to make the World Christian it would haue bene thought incredible vnpossible Considering the hardnes and obscuritie of the Doctrine they were to preach the Learning of the Philosophers with whom they not brought vp in Schooles were to encounter the diuersitie of iudgmēt in the world in things farre more intelligible no Master hauing euer beene able to winne so many followers in things more cleere considering allso the sundry conditions lawes customes formes of gouerment in the World which before was neuer brought vnder ONE COMMON RVLE or lawe by any man and especially if the violent Oppositions of Princes Emperours and the World in commō had beene foreseene Since therefore this greate worke incredible and vnpossible in mans iudgment is effected as wee see and by those simple men by the Disciples of Iesus it is euident that a supernaturall and diuine power did worke by them You know that Plato one of the Witts of the World was long about a Common wealth and could neuer make it any where but in his minde Philosophie hath beene labouring many thousand yeeres to vnite all vnderstandings in the grounds of Nature cleere in thē selues and within the compasse of mans witte but with all her Schooles she cannot effect her purpose the lōger she teacheth the more men disagree The Arabian Impostor to winne the people laid open a wide path towards a sensuall Paradise tempering his Religion to the popular taste and lest any thing should hinder his diffusiō gotte the Turkish sword to make his waie No maruaile then if there be many in that sinke either willinglie descending to the sense or tumbled downe by force The Fisher-mē hauing neuer heard Philosophy speake out of her pulpit were to make the Schooles beleeue a darke obscure Creede being vnarmed they were to meete the Sword They had no sooner begunne their taske but mens hāds were full of bookes against their doctrine and the world in horrour affrighted with the tormēts prouided for their Schollers Yet vnlerned and vnarmed as they were notwithstanding the violent oppositions of sensualitie Power ād Hell it self they haue brought their Creede ād discipline Posteritie being astonished at the euent into Nations into Courts into the whole World and so powerfully that it hath bē vniuersallie diffused these sixteene hundred yeeres And heereby haue raised a Church vnto their Master Iesus Christ greater thē all the Societies all States all Kingdomes all Monarchies that euer were before 49. I haue now donne what I intented in this place onelie because the thing I speake of is a Church let me a little looke vppon it in that forme The house of God you knowe is founded in faith raised by hope couered with charitie Faith is the foundation the walls Hope and Charitie is the roofe In faith the Apostles were eminent as being Masters of Christianitie and are therefore Mountaines whereon the rest of the Church doth stand according to the Prophetie Isa 2. In the later daies the Mountaine the house of our Lord shall be prepared in the toppe of moūtaines They were eminent in sāctitie likewise whereuppō another Prophetie Psal 86. The foundations thereof in the holie Mountaines And what the Apostles taught the Prophets as being eleuated aboue others with whom they liued to see things farre of did foretell and after their manner also teach so as they come in within the cōpasse of the Foundation too wherefore the Apostle in his Epistle to the Ephesiās You saith he are citizēs of the Saincts Ephes 2. and the domesticalles of God built vppō the Foūdation of the Apostles and Prophets Iesus Christ himselfe being the highest corner stone in whom the building framed together groweth vnto an holie Temple in our Lord in whom you are also built together into an habitatiō of God in the holie Ghost These Apostles and Prophets doe relie vppon Iesus Christ a MOVNTAINE in regard of his knowledge Power and Sanctitie wherein as mā he doth excell men and Angells all together and as God he is infinite in each of them On him beīg the prime Veritie ād the increated Word of God the Father profound in all kinde of perfection immoueable and eternall the Catholique Church doth stand On him the Apostles on the Apostles Christian men are built as liuing stones held togeather by Cōmunion ād raised vp by strōge Hope towards heauen to the very sight of God Be yee quoth S. Peeter superedified as it were liuing stones spirituall houses In the golden roofe 1. Pet 2. millions of Sainctes do shine ād giue light to the edificatiō of others The Pillars are the Pastors who strongly support the Building and are wōderfullie disposed in Order Hierarchicall according to the forme of that which is in the Angelicall Church in heauen In these Pillars all the Vertues are aliue The Dore of this Temple knowne generallie by the name of Baptisme is open to all parts of the world ād infinite do enter washed cleane as they come in So the Prophet In that day shall be a Fountaine lying open to the house of Dauid Zach. 13. vnto the Inhabitants of Ierusalem for the ablution of the Sinner This water taketh away the spottes
the Church and the onelie meanes which men haue vnder heauē to be informed of the truth is by recourse vnto it vnto the Church and to the Spiritte in her 6. I will descend vnto particulars and make it more manifest A man beleeuing or knowing that there is a God would gladlie heare what he hath imparted to men of the truth and therfore inquires for Gods word he would esteeme himselfe happie if he could be certainlie directed to it and not cozened with other things in steed of it with forged Gospells and Epistles To this mā the Church doth giue satisfaction by reaching him the Bible and assuring him that she knowes it to be Gods word by the assistance and testimonie of the diuine Spiritte which protectes her from errour in beleefe and this promise she had from Iesus Christ who by miracles by prophecies and other sufficient meanes prooued himselfe to be the Sonne of God You on the otherside who denie this certaintie and assistance can giue him no satisfactiō in the world Next opening this booke he finds it hard as containing many obscure passages about the Trinitie the Incarnation the death of Christ his resurrection the sacrament of his bodie and blood c. to this the Church answears him directlie and tells him the sense of God assuring him as before that she by the assistance of the diuine Spiritte left vnto her doth know is to be so You leaue him without satisfaction to the dishonour of Iesus Christ whose wisedome you call in question withall whilst you denie that he prouided meanes for men to be informed of his doctrine and of the waie to serue God 7. You are more sensible peraduenture in examples neerer home though these which I haue put cōcearne euerie man very neerelie I therefore put you in particular in the busines and on the other side put my selfe The question betwixt you and me is whether the visible Church be iudge of controuersies and infallible or be not what meanes to end it your witte why rather then mine or why either since the matter is diuine The Spiritte why in you rather then in me especiallie since I am in the communion of the Church and you not as I haue allreadie prooued or rather whie the Spiritte in either rather then the Spiritte in the Church I am a part that is the whole I am to learne and by Gods grace haue the Spirite to be taught and directed in the Church are my Pastors and I must heare them by the commaund of my Sauiour why then shall I not beleeue that when the voice of them all is one it is the voice of my Sauiour Iesus Christ Other things allso you question as whether it be in the hart onelie to beleeue or in the mouth allso to teach and to professe whether the promise be executed inuisiblie onelie and in the hart of the predestinate and no where els or visiblie also by publique proposition and profession of the truth These and infinite other controuersies wee haue with you ād with your fellowes now adayes and what meanes are there to finde the truth if you say your witte or the Spiritte I replie as before and am certaine that in fine no thing can be brought but the Spiritte nor this pretended howsoeuer but existent by Gods promise in the Church * Seeing the controuersies in our time are growen in number so many and in nature so intricate that fewe haue time and leasure fewer strength of vnderstanding to examine thē what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amōgst all the Societies of men in the world is that blessed company of holy ones that househould of faith that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may embrace her communion follow her directions and rest in her iudgment Thus Field in his Epist to the Byssh of Cant. before his Church But if you keepe your eie long vppon this man you shall see him daunce the round too with his fellowes 8. Thirdlie this assistance doth efficaciously follow out of Gods eternall ordinance and decree about the Church which ordinance and decree he hath reuealed in holie writte All powerfull and wise persones intending Arg. 3 resolutelie an End do ordaine likewise efficaciouse meanes to compasse and effect it Since therfore allmightie God hath intended resolutelie to raise a Church out of all Nations as I haue declared in the former booke ◠Book 1. Chapt. ād since the meanes to doe this is infallible propositiō of the truth it followeth that he hath ordained infallible propositiō there of which proposition being not by externes but by the Church it remaines that the Church-propositiō is infallible Your āsweare is that the propositiō made to the elect is infallible but not the proposition made to the rest I replie that the proposition which I speake of that is the exteriour proposition is one and the same in it selfe and made to all but the elect make good vse of it others do not To put this in example for vnderstanding of it you knowe that our Sauiour did preach openlie and his doctrine was instruction for the elect and was infallible but reprobates did heare it allso Good and bad heard the Apostles preach and their doctrine was the same all men cast their eies on the Scripture and the decrees of Generall Councells are proposed vnto all These all are meanes ordained by allmightie God for the instruction of his elect and therfore by his perpetuall watch are kept infallible though reprobates heare and see the same but make not of them such vse as they ought 9. But to speake of the elect particularly since you desire it I demaund of you whether God doth prouide exteriour proposition of diuine faith and pure and solide truth for them or no if you graunt he doth I haue that which I intend for noe man is so mad as to thinke he doth imploie infideles and not his Church in this busines ād if he doth imploy the Church in it he keepes her from erring in the proposition that so the true doctrine may be conuaied into the harts of his electe if you denie that he doth prouide and dispose things so that the true doctrine be exteriorlie proposed vnto his elect how then doe they beleeue you must studie hard to resolue the question Rom. 10.14 for the Apostle thought it could not be And why do you trouble your selues to preach and write bookes perhappes you haue some other end but why did almightie God sēd prophettes into the world ād afterwards his owne sōne why did our Sauiour sende Apostles to teach Nations if this were not necessarie for the instruction of Gods elect why did God ordaine pastors and teachers and promise that his words should neuer out of their mouthes Ephes 4. Isay 59. why were the Gospells and the Epistles written and
the assistance of the holie Ghost why was it promised vnto the Apostles and their successors why all this if exterior proposition be not necessarie for Gods people and why rather doth not euerie man bid adue to pastors Apostles Bible and all exterior meanes and expect to be illuminated and instructed inwardlie and priuatelie about heauen and diuine thinges Thus euerie man might be master in religion iudge in controuersies and a Church vnto himselfe 10. I will not repeate what you saie aboute the rule of scripture for that I haue said allreadie and hath bene obiected vnto you oft is more then all your fellowes could euer answeare yet as that without the iudgment of Gods Spiritte in the Church men cannot be certaine which is Gods word and what is the sense and therfore you must yeeld at last that the Church is assisted in proposing diuine things by the Spiritte of Allmightie God 11. c. 1. A fourth argument I make out of the promises of perpetuitie made vnto the Church and related in the former booke Heresie Arg. 4 destroies faith if therfore the whole Church were fallen into Heresie it were fallne allso frō the faith it were no more the Church as that is no more a man which hath not a sowle Since therfore it is cleere by the testimonie of God himselfe that the Church cannot faile it is certaine allso that is cannot fall from faith and therfore that Gods prouidence doth perpetuallie assist it to the conseruation of the faith You answeare that the whole Church may fall from Charitie and from the loue of God and therfore from faith allso This would not follow in termes because loue doth suppose faith and therfore if God had not otherwise ordained might be gone and leaue it behind as it doth oft in particular men And peraduenture your selfe do not loue euerie one you knowe or if you do euerie bodie doth not so wherfore loue and knowledge may be parted But omitting this I replie that your affirmation is against the authoritie of holie Scripture Ierem. 31.33 This shall be the couenant which I will make with the howse of Israel saith our Lord speaking of the Catholique Church I will giue my lawe in their bowells and in their hart I will write it Ezech. 37.26 and I will be their God and they shall be my people I will giue my sanctification in the middest of them for euer and my tabernacle shall be in them c. I will despouse thee to me for euer and I will despouse thee to me in iustice and iudgment Osee 2.19.20 and in mercie and commiserations and I will despowse thee to me in faith and thou shalt know that I am the lord By this you haue that the Catholique Church can neuer be separated from the loue of Christ howsoeuer some particular members of it may as some partes of a mans bodie many be without sēse though the whole can neuer be without it And hence I confirme further the infallibilitie before mētioned for holines doth include freedome from errour and constancie in the faith but the Church of God is holie allwaies as here you haue heard and in the Creed you professe to beleeue it therfore it is allwayes free from errour 12. The fift way to prooue the said assistance is the continuall presence of our Sauiour and thus the discourse is made If the Apostles and their successors haue the assistance of our Arg. 5 Sauiour to the preaching of the Gospell and ministring of the Sacraments continuallie till the worlds end then hath the Church diuine assistance since the Apostles and their successors be the Church and our Sauiour God But the Apostles and their successors haue this assistance of our Sauiour as the words of the Gospell do prooue and manifest where our Sauiour to his disciples said Matth. 28 18.19.20 All power is giuen to me in heauen and in earth going therfore teach yee all nations baptizing them in the name of the father and of the sonne ād of the holie Ghost teaching them to obserue all things whatsoeuer I haue commaunded you ād behold I am with you all daies euen to the consummation of the world You know that a coexistence of two things to the end of the world includes the existence of each of them all that tyme. I was not with you all the yeere because I came awaie before it was halfe donne Since therfore the Apostles had not existence here on earth all the dayes till the worlds ēd which is not yet come though they be dead and gone many hundred yeares agoe it followes that our Sauiour speakes allso in them to their successors and consequently to the Church in all ages whilst the world doth endure And by this meanes I haue what I desire in this place that I neede looke no further first the assistance in these words I am with you before which our blessed Sauiour not ignorant of the difficultie which you would make in this matter put an ecce behold I am with you I haue secondlie the parties whome he doth assist to witt the Apostles which were the Church and in them their successors whilst the world endures that is the Church in all ages in these words I am with you all the dayes euen to the consummation of the world I haue thirdlie the obiect of the assistance that is to what kinde of acts and how farre it doth extend teach all nations baptizing thē c. teaching thē to obserue all things whatsoeuer I haue commaūded you Fourthlie I haue here continuall assistance to visible acts for such are preaching ād baptizing ād these are visible to all natiōs since all natiōs are to heare these thīgs ād to be baptized ād since all nations doe not heare and receaue baptisme at one tyme as wee see by experience but some one tyme some another since allso the assistance to these actes is perpetuall and therfore the actes themselues perpetuallie found in the world it is manifest euen by this promise without going further that there is in the world a perpetuall visible Church Fiftlie that our Sauiour cā thus assist howsoeuer he doth bringe it about I haue in these words al power is giuen to me in heauen and in earth So that if wee beleeue Iesus Christ no further doubt can be made of this assistance 13. Out of the former comes another which is grounded in the obligation Christians haue to heare their pastors and to beleeue their doctrine and it shall be the sixt which I will make thus If all the people in the world be Arg. 6 obliged vnder paine of eternall damnation to beleeue the doctrine which the Church that is the Apostles and their successors do teach it belongs to the goodnes and prouidence of God thus obliging them to haue a care that it be right ād true otherwise he would oblige them to erre and liue amisse which is against the goodnes and therfore against the nature of
out of the Arg. 1 words of our Sauiour Iesus Christ who promised faithfullie to send the holy spiritte vnto the Church to assist it Ioh. 14. v. 15.16 16. Ch. v 13 I will aske my father aÌ„d he will giue you another Paraclete that he may abide with you foreuer the Spiritte of truth he shall teach you all truth Here the spiritte is promised to the Church foreuer to assist her to all truth what could be said plainer The like God before promised vnto the Church and called it his couenant Isa 59.21 to wit that the words which he putte into her mouth should neuer out of it And herevppon the Apostles beleeued that they had diuine assistance and affirmed their act and decree Acts 15.28 to be the act and decree of the holie Ghost as you reade in the Actes of the Apostles Stay here and consider well what you will do in this case if you deny the assistance you deny the word of God if you graunt it the cause is ours 23. That you may seeme to answeare you will say euer something and the more intricate it be the better it serues your turne Forsooth you graunt Assistance of the Spirit least you be seene directlie to contradict Scripture but you denie that the Church hath it The Church you saie may mistake the sense of Scripture and was mistaken many hundred yeeres together but the spirit directs you to to it your Apostle Luther and you haue hit it now at last Sillie men what are you what ground haue you for diuine assistance by what letters Patents from Gods priuate CouÌ„cell can you make this good Our Sauiour Iesus Christ hath promised the assistance of the Spiritte vnto the Church and this promise is recorded in the Scripture This holdes not you saie he hath bethought himselfe better and recalled it and made a later and an irreuocable firme promise vnto you If you be not impostors let vs see it if you showe it not as you cannot for God is God and it not chaÌ„ged you knowe what men are to thinke in such a case 24. But whie would you rob the Church of God of her legacie she doth inherite lawfullie this assistance it was bequeathed her by Iesus Christ she hath vndeniable writings to shewe for it she hath had possessioÌ„ of it longe agoe Sixteene hundred yeares she hath enioyed it It is to late for you now to commence your sute Goe first and prooue that you are the Catholique Church that the communion of Nations and of the auncient Fathers aÌ„d of the Martyrs and Saints of God haue bene with you Produce your Succession of Pastors continued euer from S. Peter bringe to light your Generall Councells which yet neuer sawe the light name the Nations you haue conuerted vnto the faith let vs heare of your miracles let vs see how the ould Prophecies all doe meete and are verified in your Church When these things are done and so well done that the world sees cleerlie your Church and not ours to be the Catholique Church then begin your sute and not now for your beggarie and want of title and imposture is yet beleeued or rather seene and felt of all the Christian world 25. If wee coÌ„sider only those whoÌ„ your selues do confesse to haue beene Heretickes heretofore you must confesse likewise that they were not Heires vnto the promises Iesus Christ made vnto his Church among which promises one was of perpetuall assistance For this promise or legacie was made and bequeathed by our Sauiour vnto his Church and confessed Heretiques were not the Church and flocke of Christ It rests therfore that you graunt that Church to inherite this legacie which is the true Church and not confessedly hereticall and false whether this Church be yours or ours This is euident Now further it is euident by the former bookes that the true Church is not yours but ours therfore the diuine assistance is in ours not in yours And this I would haue you to marke diligentlie turne downe the lâ—â—fâ— to the end I neede repeate it no more That is whensoeuer the question is about the Spiritte looke that you doe not challenge it vntill you haue prooued that yours is the Church for there is in holie Scripture no promise made of the Spiritte but vnto the Church And the like I doe saie to your fellowes either a parte or all together either moderne or more auncient if they will haue me beleeue that they haue the Spiritte of Iesus Christ let them prooue that they are the Church Neither doe I care whether the controuersie they pretend to determine by the spiritte be fundamentall or not fundamentall for I harken to no spiritte but to that in the Church therfore I say againe if they will haue me beleeue them let them prooue that they are the Church and bring such euidence as I haue demaunded heretofore which will neuer be as longe as the Scriptures and Histories are extant THE SECOND CHAPTER Wherin the last of the precedent arguments is vnfolded more at large 26. IT greeues you much that in the former Chapter I saie the diuine assistance was bequeathed vnto the Church and much you frette against me for it but cannot mend your selfe For that which I said is there prooued many waies It is a tedious thing to preach to those who shutte their eares when the word of God is deliuered who haue eies but will not see I must speake lowder yet and repeate the same ouer againe and againe that this sacred and transcendent truth of diuine assistaÌ„ce may by the operation of Gods grace enter into your sowle which errour possessing hath made deafe and dull to Gods word To runne ouer all againe would take more tyme then I can spare I will therfore inculcate the last argument onelie wherein are three texts of Scripture for assistance combined and connected all in one which I will here propose distinctlie In the first the diuine assistance is promised by God the father and I will produce the couenant In the second our Sauiour Iesus Christ doth bequeath it vnto the Church and I will bringe the words of his will registred by an Apostle In the third the confessed Church of Christ doth acknowledge the receipt of this assistance which is to be for euer hers To beginne with the first I argue thus 27. If the words of God which no doubt are the sacred truth for God speakes no lies be allwaies in the mouthes of the Pastors of Gods Church by vertue of Gods promise and prouidence this Church hath in this diuine Assistance But the words of God are allwayes in the mouthes of the pastors of Gods Church by vertue of Gods prouidence and promise therfore the Church hath in this diuine Assistance The proposition is cleere and includes proofe sufficient within it selfe because if Gods couenant and prouidence effect this thing wee speake of God effects it and is the cause of it The AssumptioÌ„ the prophet Esay
is your ignorance in the manner 67. Knowe therefore secondlie that two waies a mā may beleeue all which the Church teacheth to be true One waie is by acknowledging each point of her doctrine in particular because the Spirit of God in and by her doth auouch it and this faith is vnfoulded An other is by acknowledging in generall and as it were in grosse all to be true which the Church doth teach not descending into the particular consideration of each and this is implicite or infolded faith because in it are infolded all the particulars which the Church doth teach 68. By this distinction of vnfoulded and infoulded faith you now know my meaning and it is this That the faith of all Catholikes both learned ād vnlerned late ād aūciēt is not equallie vnfoulded but yet is all one because that is infolded in ones faith which is vnfoulded with an other And thus a man who reades the Scripture and still doth increase in diuine knowledge learning dailie more and more is of the same religion and the same faith all the while Thus are the people ād their pastors of the same religion though the pastors knowe and beleeue more in particular then the clownes euer heard of Thus was S. Augustine and his mother Monica of one religion though she knewe not all the deuinitie or poīts of faith or Scripture in particular which he knewe Thus were the Corinthians and S. Paul thus are wee and the old Fathers the Fathers and the Apostles of the same religiō and thus is the later Church and the primitiue vnited in faith Because nothing is generallie beleeued now which was not then generallie beleeued though now something be more vnfolded in the generall beleefe of the communitie I saie nothing of some eminent men of those tymes then was by the multitude beleeued in particular or vnfolded then and something might haue bene then vnfolded which is not so commonlie knowne at this tyme. And no doubt but the Apostles knewe more in particular then mē doe nowe 69. By the same doctrine you may vnderstād howe the Catholiques in the whole body frō the Apostles to this daie though infinite haue bene all of one religion and the same with vs notwithstāding that each clowne knewe not all in particular which the learned did yea notwithstāding many learned knewe not all in particular And the reason is because in this principle I beleeue as the Church and followe her iudgment in matter of faith each had ALL whether he were learned or vnlearned and euerie Catholique did this and he who did it not was no Catholique 70. You thinke peraduenture that no two are exactlie of the same religiō vnles their faith be equallie distinct in obiect and vnfolded equallie which conceipt if it were true none were of the same religion with the Apostles in their tyme nor with the holie Fathers in theirs who beleeued not distinctlie and in particular as many points as they did which is a grosse errour in Christianitie and makes as many religions allmost as men Are you in your parish all of one religion or not if you are then by your rule who cannot abide implicite faith each old wife and yonge girle knowes as much in particular in the Bible and Deuinitie as your selfe or if they doe not I praie you tell me how they be exactlie of the same religion with you I knowe you will runne to fundamentalls but the shift will not serue because agreement in fundamentalls in your sense doth not suffize to the exact agreement in religion for wee and you be not of one religiō as all the world knowes and yet you saie that wee disagree not in fundamētalls and indeede there are infinite waies to erre against Faith otherwise he that did obstinatelie denie all the Bible and euerie verse of it excepting those onelie wherin is one of your fundamentalls which fundamētalls as you recon them are verie fewe and contained in the Creede with baptisme and the supper he I saie who did obstinatelie this were no Heretique but a man of your religion exactlie howsoeuer he be detested by the Christian world 71. Hauing declared the reason whie Catholiques are all of one religion by reason of their common vnion in one vniuersall principle containing their particular consent in the rest as occasion doth require to which generall principle they are all moued by the words and promise of Iesus Christ it is not amisse now to looke about for the originall cause why Heretiques are not all of one religion since they resolue all or pretend to resolue their faith into the Scripture or the Spirit I neede not goe farre to finde it out for it is knowne by the definition of an Heretique He is a man who makes his owne election by his priuate iudgment in matter of religion And thence it is that hauing cast of Church authoritie ād putt his owne witt in place to iudge each takes where and what he likes and their iudgments being diuers they take diuers things and expound diuerslie 74. Neither doth the scripture serue the turne in this case first because there is disagreement which is Scripture which cause must be first determined by some iudge and this iudge to each Heretick is his owne witt Secōdlie it is obscure ād therefore there is infinite varietie in guessing at the meaning of it as wee see by the experience of many hundred yeares and in this case likewise each Heretique doth adore his owne iudgment As for the spirit that of God is not among Heretiques but in the Church as I haue prooued since therfore they are not the Church and their Spirit opposite it followes that it is another and that erroneous And by the mulplicitie of iudgments and contradictions among them selues it appeares euidentlie that they are many and no meruaile since each crowcheth vnto his owne since each hath his Maozim within himselfe This therfore is the reason whie Arians Nestorians Lutherans c. though they be all against the Catholique be not of one religion among them selues 73. Neither would the consequence be good if you should argue thus Luther receaues the letter of Scripture and Caluin receaues the letter of Scripture therefore Luther and Caluin are of one Religion it doth not hold I say since they receaue not the same sense nor are vnited in any one common meane to receaue it And were the argument good it would prooue Caluinists and Arians to be of the same Religion since each receaue the letter 74. Hence it comes allso that all Heretiques cannot haue one definition but that euery one is to be defined according to the points he doth hold in particular because of his difference from others in the sense though perhaps he admitte the letter with others And in taking this sense he is not bounded by any authoritie common to him and to other Heretiques but onelie by his owne will and conceit Since therefore there is difference amonge Heretiques and that this
by diuine Reuelation that he is in the Church euer teaching all Truth as I haue declared at large and I haue declared also which is the Church of God but wee haue no diuine Reuelation that he is in N. N. in Iohn Caluin Yea wee knowe he is not in him because he contradicts the Spirit in the Church this Church the Fathers had instruction to the iudgment of this communitie the greatest iudgments did euer stoupe Their practise doth so demonstrate Their books for them confesse it still And this is our practise allso this is our resolution wee confesse it wee professe it wee rest in the iudgment of Gods Spirit in the Catholique Church and to this Tribunall be you neuer so vnwilling you must allso come as I haue declared in this booke and here all * Cōtrouersie must be determined Wee doe not flie the Scripture wee haue it wee haue the Reuerence of Antiquitie on our side and reason pleads for vs but here the cause is ended When you do question the reall presence iustification by woorks S. Peeters primacie and alleage Scripture wee do likewise alleage Scripture and so pregnant that you cannot reallie answeare and then alonge wee goe to be iudged by the diuine spirit in the Church where wee are certaine he is and teacheth all truth When you say this or that booke is not Scripture this was or was not receaued in the primitiue Church the sēse of the letter is this or that Wee examine all and then appeale to to the Spirit in the Church where wee are sure he is suggesting all whatsoeuer the Sonne of God hath reuealed and taught to be receaued and beleeued of men When you pretēd that our doctrine is against reason against holy Fathers against Antiquitie wee produce testimonies of auncient Fathers and reason for our side and then submit the cause to the Spirit in the Church which looking on all truth can iudge best what is most conformable to reason to the Fathers to all Antiquitie And when you say that the Councells contradict one another that there are contradictions in the Scripture Wee are satisfied in these points allso by the Spirit in Church as being the highest Iudge of all cōtrouersies of infinite vnderstanding and no lesse infinite veracitie So that all particular Controuersies do runne into this generall Principle to be resolued and this Principle wee haue in plaine termes from the mouth of God THE FIFT CHAPTER Wherein some exceptions are answeared 82. THe obiections which you and your fellowes make are partlie against the infallibilitie of the Catholique Church in it selfe and partlie against the infallibilitie of generall Councells where Bisshops are assembled out of all Countries to determine commonlie by diuine assistance what belongs to faith and what is cōtrarie therevnto Of this second part it being not the whole Church formallie in it selfe whereof I haue intreated hetherto but the whole in representation onelie as deuines tearme it I will speake a word or two hereafter And will answeare that heere which you bring against the first which is the matter wee haue in hand You are to shewe not that some particular man or some part of the Church might fall of and leaue to be part of the Catholique not-erring Church for that wee see cleerelie in your masters Luther Caluin and others which once were Catholiques ād in the Church of Englād which was in the communion of the Church for a thousand yeeres together and by that communiō Catholique as being then part of Gods Church And is now fallen into schisme and Heresie but you must proue that the Catholique Church may erre in faith or to vse your owne termes that all the Church of God may be in errour affirming and beleeuing contrarie to that which is true in faith 83. And first I obserue that if you did vnderstand your owne principles you would dispaire of the successe of your owne arguments because by those principles of yours all that you can say may iustlie be contemned This I demonstrate for you will either prooue this doctrine of the Churches infallibilitie in the sense wherein wee defend it to be an errour fundamentall or to be some other errour not fundamentall The first you cannot pretend without contradicting your selfe presentlie for you saie allso that the Church cannot erre in fundamentalls and that ours in fundamētalls doth not erre granting withall when you are well vrged that ours is the Church and if you should start backe and denie it againe you will finde it vnder double proofe in another place The Second you cannot as much as pretend to prooue and demonstrate in your principles because according to thē you can take no meanes whereof you are certaine not reason for all men may erre in obscure matters nor Fathers for in your principles all might erre nor place of Scripture for you haue no meanes to knowe certainlie that it is the word of God the place not being one of your fundamentalles nor the Spirit because in not fundamentalls he assisteth not as you say and maintaine in this question or if he doth assist in this verie matter whether you call it fundamentall or not fundamentall he doth assist the Church for to the Church is the promise made 84. Thus you very wiselie haue ouer reached your selfe and left your selfe no meanes to prooue any thing against vs either in this controuersie or in any other for fundamentallie you confesse wee haue not erred and in other things by your owne principles you are not certaine Yet to gull the people you bringe texts not fundamentall according to your distinction and cry out Scripture Scripture the Gospell the word of God And if you finde a place in S. Augustine which neither your parishioners nor your selfe doe vnderstand you challenge vs to the Fathers whereas in your conscience you beleeue for certaine neither Fathers nor scripture but onelie some places which you call fundamentall neither do you acknowledge anie meanes in the world either from God or man to be sure of things not fundamentall as you tearme them as I haue shewed before and the same these your protestant arguments which followe would faine prooue 85. The first argument to this end is made against the Church in the state of the old lawe before the cōming of the Messias and therfore is nothing to the purpose because wee speake of the Christian Church as it is established by Iesus Christ and gouerned by his Spirit which Church is not limited vnto one Nation onelie but ouer all the world and therefore Catholique and of this I haue proued and wee do beleeue that in faith it is infallible Notwithstanding to maintaine the infallibilitie of the Iewish Church too before the Messias came which is an other questiō I resolue your doubt made against it You say the people of Israel did adore the brazen calfe therefore the Church all did erre You should haue prooued that all did adore the calfe that Moyses and the Leuites
what you list you set vppon the Pastor It is defined in the Councell of Florence that the Bisshop of Rome is successor to sainct Peeter and that he hath receaued in him sainct Peeter from our Sauiour power to feede and to gouerne the whole Church This is one of the things which you cannot abide a Superiour you thinke is a heauie burden ād therefore you would shake him of The Apostles say you were according to Cyprian equall in honour and dignitie Cypr. de vnit Eccl. Ieron adu Iou. Leo ep 84. The strength of the Church was equallie established on them all in the opinion of Hierom and with Leo they had a likenes in honour This is the first onset wherein you shewe neither skill nor iudgment You had but latelie discharged all the Fathers for vnable men and therefore it was an vnaduised part in you now to summō them to fight vnder your colours for you may iustlie feare that in tyme of tryall they will declare themselues to be ō our side who haue euer reuerēced and defended thē ād not on yours where they and the Church authoritie and the Spirit of Gods Church are dis-esteemed and contemned 3. But I answeare that before S. Peeter was made Pastor the Apostles were all equall after he was made Pastor they were not equall S. Peeter was then chiefe ād Superior The rest of the Apostles had power giuen them to preach the Gospell to forgiue sinnes to binde ād loose to doe miracles but onelie S. Peeter had the prerogatiue of Pastor as the Scripture doth euidentlie declare And heereby he was otherwise compared vnto the flocke then any of the rest ◠c. 6. n. 52 with whom he had all the forenamed but excelled in this that they being Legates or Apostles onely in regard of their generall iurisdiction he was Pastor of the Church This is the doctrine of those Fathers which you haue cited as you may see in their books and to saue you the labour of looking further I will shewe it in the very same places you alleage The Church saith S. Ierom is founded on Peeter S. Ieron adu Iouin ◠1. though in another place it be donne vpon them all and all receiue the keyes of heauen and the strenght of the Church be equallie establisshed vppon all These things were equallie donne before S. Peeter was made Pastor they were all equallie made Apostles and foundations and had equallie the keyes but afterwards of these Apostles thus equall one was created Pastor the rest remaining as they were who remained therefore vnequall to this one which was Peeter 10. 21. as you know by the Gospell of S. Iohn and in regard hereof S. Hierome doth adde immediately to the words but now cited yet saith he for this one of the twelue is chosen that a HEADE being constituted the occasion of schisme might be taken away Capite cōstituto So now they are vnequall because one is made heade S. Cyprian doth teach the same in the place you cite Although saith he after his resurrection he our Sauiour giues equall power saying as my father sent me so do send you S. Cyp. de vnit eccl take the holy Ghost c. where the power of remitting sinnes is equallie bestowed on all yet that he might declare vnitie he by his authoritie disposed the ORIGEN of the same Vnitie BEGINING FROM ONE * Quamuis Apostolis omnibus c. tamen vt vnitatem manifestaret vnam Cathedram constituit vnitatis eiusdē originem ab vno incipientem sua authoritate disposuit Hoc erant vtique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab vnitate proficiscitur Primatus Petro datur vt vna Christi Ecclesia Cathedra vna monstretur S. Cypr. de vnit Eccl. Heere S. Cyprian doth shew what course Our blessed Sauiour tooke to keepe manifest vnitie in his Church and among the Apostles themselues He our Sauiour disposed being must wise an Origen Roote or cause of Vnitie which Vnitie he would haue in his Church and amongst all the Parts of it This Origē or Roote was not a multitude equally gouerning the Church but it was ONE that is Peeter whom our Sauiour made Pastor of his Church and vppō whō he built it as S. Cyp. noted a little before and therefore he saith he disposed the Origē of this Vnitie begining frō ONE So that wee haue in this very place the Primacie of S. Peeter in that he is the Roote and Origen of Vnitie in the whole Body wherein the Apostles were and allso the reason of the Institution of this Primacie or Origen in One. In another place he doth specifie it more particularly saying that The Origen of Ecclesiasticall Vnitie is the CHAIRE that is the Pastorall Authoritie Nauigare audent ad Petri Cathedrā atque ecclesiam Principalē vnde vnitas sacerdotalis exorta est li. 1. ep 3. Vna Ecclesia à Christo Domino nostro super petram origine vnitates ratione fundata l. 1. ep 12. of Peeter And now I hope you wil beleeue it is his mind heering it out of his owne mouth Againe he saith that the Church is founded on a rocke in the Origē of Vnitie And that the Church is founded on Peeter which place S. Augustine doth allso alleage in his booke against the Donatists and in the same place which I must note heereby the way he atributeth expreslie the Primacie to Peeter Lastlie S. Cyprian saith the See of Rome is the Mother or Matrice and Roote of the Catholique Church Now if S. Peeter be the foundation or Rocke of the Catholique Church and the Origen of Ecclesiasticall Vnitie wee may conclude that he is as S. Ierom said the Heade S. Leo doth teach very well that their election was equall they had many things and among the rest Apostolicall dignitie equallie bestowed on them but afterwards one was particularly made Pastor of the Church the Roote of Priestlie Vnitie and Superior to the * Cyprianus in Ep ad Quintum ita loquitur nam nec Petrus inquit quem primum Dominus eleget super quem a dificauit Ecclesiam suam cum secum Paulus disceptaret c. S. Aug. l 2 con Donat. c. 1. Apostolum Petrum in quo Primatus Apostolorum tam excellenti gratia praeeminet c. Ibid. Hortatos esse vt Ecclesiae Catholicae Matricem Radicem agnoscerent tenerent S. Cyp. l. 4. Ep. 8. vide eundem l. 1. ep 3. l. 4. ep 9. rest Vni tamen datum est vt caeteris praeemineret S. Leo. ep 84. S. Leo serm 3. de Anniuers Ass die qui praeponatur which donne they were not in ALL respects equall His words are Among the most blessed Apostles in similitude of honour was a certaine DISTINCTION OF POWER and whereas the Election of all was equall to one was granted that he should be EMINENT ABOVE
the rest Againe Out of all the world saith he Peeter alone is chosen who is constituted ouer the vocation of all Nations and ouer ALL THE APOSTLES and ouer all the Fathers of the Church that al though among Gods people there be many Priests and many Pastors yet Peeter PROPERLIE GOVERNE THEM ALL whom principally Christ doth also gouerne Ep. 89. Apostolorū summo And he saith further of the Pastorall office that Our lord would haue the Sacrament of this function so to appertaine to the office of all the Apostles that he placed it principallie in blessed Peeter the chiefest of all the Apostles that from him as from a certaine HEADE he might diffuse his guiftes into the whole Bodie 4. You Obiect that Leo could not prooue by Scripture that he said But I demaund then why do you alleage his authoritie if you will not stand to it your self I demand secondly which of all the Fathers after him did note this doctrine in him an erroneous or not currant He was a greate Scholler and a Sainct and in the communion of all the Christian world in his tyme. Yet to giue you further content I will put downe the Scripture whereon the doctrine of S. Leo S. Hierō and the rest is grounded There be two chiefe places the first is in the 16. of S. Matth. And Iesus answearing said blessed art thou Simon Bar Iona c. and I say to thee thou art Peeter and VPPON THIS ROCKE will I build MY Church or thus I say to thee Simon thou art Cephas and vppon this Cephas which thou art I will build My Church Heere the demonstratiue this doth point at the thing whereuppon the Church is built vppon this Cephas will I build my Church and Simon is this thing Thou Simon art Cephas and vppon this I build This sense you cannot EXCLVDE without contradicting the words of Iesus Christ Now therefore If you aske the Scripture who is * Deus vnus est Ecclesia vna Cathedra vna super PETRVM Domini voce fundata S. Cyprian ep 40. PETRVS super QVEM adificata ab eodem Domino fuerat Ecclesia vnus pro omnibus loquens c. Id. Ep. 55. Sicut ipse lumen Apostolis donanie vt lumen mundi appellarentur caeteraque ex Domino sortiti sunt vocabula ita SIMONI qui credebat in Petram Christum Petri largitus est nomen secundum metaphoram petrae rectè dieitur ei adificabo Ecclesiam meam super TE S. Hieron in cap. 16. Matth. Ego nullum primum nisi Christum sequens Beatitudini tuae id est CATHEDRAE PETRI communione consocior super ILLAM PETRAM adificatam Ecclesiam scio Id. Ep. 57. ad Damasum Dominus constituit PETRVM primum pastolorum PETRAM firmam super QVAM Ecclesia adificata est c portae inferorum non valebunt aduersus eam portae inferorum sunt Haereses Haeresiarihae iuxta OMNEM enim MODVM in IPSO firmata est fides S. Epiphan in Ancorato Hic est qui audiuit ab ipso Pasce agnos meos CVI concreditum est ouile Ibid. PETRVS qui paulo ante eum confessus erat filium Dei in illa confessione APPELLATVS ERAT PETRA super QVAM fabricaretur Ecclesia paulo post Domino dicēte c. S. Aug. Enar. Ps 69. Vide eundem li. 2 de Bap. cont Donat. c. 1. Intuitus eum Iesus dixit tu es Simon filius Iona tu vocaberis Cephas quod interpretatur Petrus c. Vocabulo commode significans quod IN EO tanquam in Petra lapideque firmissimo suam esse adificaturus Ecclesiam S. Cyr. Alex. l. 2. in Io. c. 12. vide l. 12. c. 64. Ego dico tibi inquit tu es Petrus ego SVPER TE aedificabo Ecclesiam meam ego TIBI dabo claues regni calorum S. Chrysost hom 55. in Matth. Vnus de toto mundo eligitur Petrus qui vniuersarum Gentium vocationi OMNIBVS APOSTOLIS cunctisque Ecclesiae Patribus PRAEPONATVR vt quamuis in populo Dei multi Sacerdotes sint multique Pastores OMNES tamen PROPRIE REGAT Petrus quos principaliter regit Christus S. Leo serm 3. de Anniuers Assumpt Tu quoque petra es quia mea virtute solidaris vt quae mihi potestate sint propria sint tibi mecum participatione communia Ibid. Cunctis Euangelium scientibus liquet quod voce Dominica sancto omnium APOSTOLORVM Petro PRINCIPI Apostolo TOTIVS Ecclesiae cura commissa est IPSI quippe dicitur Pasce oues meas confirma fratres tuos tu es Petrus super hanc petram aedificabo Ecclesiam meam tibi dabo claues c. S. Gregor Magn◠4 Ep. 32. ad Mauritium August Cura ei TOTIVS ECCLESIAE PRINCIPATVS committitur Ibid. Had not these saincts as good eies as Luther the thing in this place vppon which the Church is built it doth answere that it is PEETER here called CEPHAS Moreouer if you aske the Fathers S. Leo S. Hierom S. Aug. S. Cyprian S. Epiphanius S. Chrysostō S. Gregorie they answere it is PEETER If you thinke I interpret them amisse See the 1. Book c. 6. n. 52. As if you should say this points at Christ or any other thing Without inuoluing Peeter aske your Fellowes and they will tell you the Fathers did thinke so And the exclusion of this sense is open violence to the Text and makes it vncoherent Hence I may deduce two things heere The first The Church of Christ was built vppō Peeter for our Sauiour was as good as his word and he said he would doe it The second The rest of the Apostles were built vppon Peeter For if they were the Church of Iesus Christ they were built vppon him because our Sauiours Church which was but one in all was built on him Or if they were in the Church of Iesus Christ as partes in the whole If the Whole be built vppō a foundation each part in that whole is built thereon this Church this whole being built on Peeter on this rocke will I build my Church they being contained therein that is being parts of the whole thing built on Peeter were allso built on Peeter And so Peeter was their Foundation and their Heade subordinate vnto Christ the chiefe Heade and maine Foundation of them all You cannot auoide this discourse because the Apostles were not Infidelles or Heretiques ād therefore either they were the Church or they were in the Church The second place is that in the Gospell of sainct Iohn Peeter Feede my sheepe by which words sainct Peeter peculiarlie is made Pastor of the sheepe of Christ Vide S. Bern. l. 2. de cons ad Eug. pap Hence I argue thus The rest of the Apostles were our Sauiours sheepe therefore sainct Peeter was their Pastor for our Sauiour made him Pastor of his sheepe If you say they were not our Sauiours sheepe then they were not his Disciples he was not
the stile and phrase of speach giues them no satisfaction at all For they so disesteeme it in this respect peculiarlie that in regard of the stile and matter they professe themselues moued to beleeue the contrarie and to put it out of the number of Canonicall bookes If you answere that by the helpe of the Spiritte you discerne it you moue them not for they claime as great an interest as full a participation of the Spirit as your selues aÌ„d therefore you moue not theÌ„ to beleeue as you do But suppose if you will that all Antiquitie stoode on your side what could this preuaile to moue a Lutheran to beleeue the matter or to coÌ„firme your disciples who stagger at your want of proofe what could this auaile I say seeing that it is agreed amoÌ„gst you that the Church that all the Fathers that all men since the Apostles might haue aggreed in an errour 27. According to the grounds of our Religion euerie Catholique can answere easilie that whatsoeuer by the Church of God is receaued for diuine Scripture is infalliblie such because the Church is directed by Gods All-seeing Spirit which can discerne it well And suppose the Catholique were vnlearned aÌ„d that all of you together both LutheraÌ„s and Caluinists should preteÌ„d that in the Bookes there wanted the Spirit of truth aÌ„d seeke to maintaine this with a shewe of oppositioÌ„ either within it selfe or to some other part of Scripture or to reason which thing you doe manie times pretend as Iulian and Porphyrie and others haue done before he would answere you all without difficultie by recourse to the diuine Assistance in the Church which he takes for a principle of Christian Religion beleeued heretofore by the whole Christian world and warranted by God himselfe in cleere termes and would say that the knowledge of the Church thus assisted is more certaine then the contrarie pretense of any aduerse part whatsoeuer and she more able to espie contradiction errour or opposition theÌ„ any other is in regard of the holie Spirit who directeth her and with an infinite vnderstanding lookes earnestlie vppon All. In vertue of which assistance she hath maintained scripture against Heathens and Apostataes and misbeleeuing Iewes aÌ„d Heretiques hetherto and still doth and will doe Further more a Catholike doth not thinke it necessarie that the booke which he beleeueth to be Scripture hath beene euer vniuersallie by the Church esteemed so He knowes it is sufficient if the Catholicke Church hath at any time beleeued it For one of the Principles of our ReligioÌ„ is that the Catholike Church cannot erre at all in matter of faith it cannot erre in any age in any tyme. And this principle hath euer bene beleeued by Catholiks Moreouer that which at any tyme she beleeueth hath beÌ„ infolded in her faith at other times and so virtuallie beleeued euer and by all 29. Now to your opposition Whereas you say that of late onelie some Books haue beene taken into the canon I answere first that such Bookes as your selues doe receaue for canonicall were not all at once vniuersallie receaued in the Church but were acknowledged by degrees S. Hieron de viris illustribus in Paulo Iacobo Petro IoaÌ„ne in Ep. ad Dardan itemque in Prolog So much you knowe by those I haue allreadie named and S. Hierom can tell you more Yet are these allso by your owne confession the word of God and were such in themselues before it was generallie knowne vnto the world As our Sauiour was the naturall Sonne of God and his increated Word before the world did knowe or beleeue him so to be The reason is because mans knowledge is later then the veritie and the more obscure the thing is the longer he is ordinarilie before he can find it out Secondlie it is not so late as you thinke since these Bookes were in the Church esteemed Cit. Bellarm de Verbo Dei l. 1. Vide Baron an 415 August Ep 235. de doct Chr. l. 2. c. 8. Innocent Ep. 3. ad Exuper c. 7. Can. SaÌ„cta Rom d. 15. Ierem. 36. canonicall and diuine though not so generallie as I noted before for you finde them cited for such in the Fathers writings verie oft and in the councell of carthage held in the tyme of Boniface twelue hundred yeares agoe you haue a Catalogue of them all the verie same which you finde now deliuered by the couÌ„cell of Trent sauing onlie that Baruch which the auncient Fathers did acknowledge allso for diuine is after the manner of those tymes comprized with Ieremie whose Secretarie you know he was I adde thirdlie that whereas S. Augustine who subscribed to the foresaid councell doth prescribe a rule for yonge Deuines to finde which Scripture is of greatest authoritie bidding them preferre that which all Churches doe receaue before that which is receaued onlie by some Churches or some part wee now seeing the foresaid canon receaued at length by the whole Church of God and this declared in a Generall Councell must and doe yeauen by S. Augustines rule receaue it all as the word of God and consequentlie of one and the same Authoritie all there being no surer ground of mans faith in such a case then is the Spirit of God in the Church The like I answere them allso who runne to the Iewes canon for the Spirit of the christian Church is no lesse able to discerne a veritie then they were and therefore if the christian Church at anie tyme declare a Booke to be diuine though the Iewes knewe it not wee beleeue it and must For the holie Ghost cannot erre The Iewes knewe not all that God hath taught his Church 30. The second exception is vnreasonable if you consider well what is done and the reason of it All Schollers as you knowe doe noe not addict their studies to the toÌ„gues the Hebrewe is so obscure that fewe doe attaine vnto anie reasonable knowledge of it and none at all in these later times especiallie to the comprehension of the tongue but by helpe of Dictionaries compiled by such as come short of the thing it selfe Of the 〈…〉 or of moderne Iewes not equall to the learned of the tyme wherein the Bookes were first written do endeuour what they can This experience hath taught vs Elias 〈…〉 in Habâ—â—â— Vide Genebrard in Psal 104. Serrar Prol. Bibl. c. 19. q. 6. Aliquoties dixi plurima vocabula esse quorum significatio ipsis etiam Hebraeis ignota est Luth. in Gen. c. 34 it is euident also in the continuation and transfusion of all languages to posteritie and Rabbines themselues doe confesse it In regard therefore that Schollers commonlie vnderstand not Hebrewe it hath euer beene thought conuenieÌ„t the Scripture should be translated into such a language as generallie they doe knowe which is Latine In the primitiue Church this was practised and among you it is allowed allso in so much that your predecessors Luther Caluin Beza Iunius and others
is the sense of the Spiritte of the Catholique Church and of the holie Ghost himselfe And in this sense of vnbloodie exteriour Sacrifice in forme of breade and wine the catholique church diffused thorough the whole world doth and euer did vniuersallie consent as I haue sufficientlie declared 76. Lastlie taking the Christian Church thus beleeuing and practizing and comparing it to the Prophecies I confound the Iewes too and make an in euitable demoÌ„stration that the Catholique Church in communion of all Nations thus offering a cleane Oblation to God EVERIE WHERE is the true Church of God and shake those people of with that of Malachie My will is not in you saith the Lord of hosts and guifte I wil not receaue at your hand Mal. 1. v. 10 11. for from the rising of the Sunne euen to the going downe my name is greate among the GENTILES and IN EVERIE PLACE there is Sacrificing and there is offered to my name a CLEANE OBLATION because my name is greate AMONGE THE GENTILES saith the Lord of Hosts THE TENTH CHAPTER Tradition 80. BEing not able with your sillie Arguments to driue vs from the Masse you growe desperate and runne foolishlie into the mouth of a Canon It was declared at Nice and since againe at Trent Conc. Nicen 2. act 7. Conc. Tr. sess 4. that Tradition is to be admitted without it you can knowe nothing in diuine matters because it must reach you the Scriptures wherein you pretend to grouÌ„d your selfe Yet because it doth withall offer more then you are willing to receaue you speake against it I haue spoken of it sufficientlie in the first and third bookes but since you repeate your argument I will resume also part of my discourse 8s The doctrine of Tradition is grounded in the Scripture 2. Thess 2. v. 15. Hold and obserue the Traditions which you haue learned either by word of mouth or by our letter heere are distinguished as you see plainlie two waies of deliuering the sacred truth and instruction one is by writing the other by word of mouth and it is to be kept and obserued if the Apostle may be iudge in the matter whether it be deliuered the one way or the other The same in another place allso he doth teach writing vnto Timothie thus 2 Tim. 2. v 2. The things which thou hast heard of me by manie wittnesses commend vnto faithfull men which shall be fitte to teach others allso This is the care the Apostle did take that what he had said might be conuaied vnto Posteritie from haÌ„d to hand commend vnto them saith he which shall be fitte he doth not say to write but to teach these thiÌ„gs which thou hast heard of me he doth not say which thou hast reade but heard and that openlie by manie wittnesses this doctrine taught by word of mouth is to be conserued by teaching others and this is the sacred depositum where of he had spokeÌ„ in the former chapter referring the good keeping thereof to the assistance of the holy Ghost 2. Tim. 1. v 14. keepe the good depositum by the holie Ghost which dwelleth in vs. Which is conformable to our Sauiours promise in S. Iohn He the holie Ghost shall teach you all things and suggest vnto you all things whatsoeuer I shall saie vnto you He saith not whatsoeuer shall be written but whatsoeuer I shall saie and God the Father in his promise to the Church Isa 59. v. 21 My words that I haue putte in thy mouth shall not depart out of thy mouth c. which words are more generall then if he had said thus the Scripture shall neuer be out of thy eies or thou shalt be euer reading that which I will cause to be writteÌ„ or it shall neuer out of the booke whereinsoeuer I shall write it he saith not so but my words shall not out of thy mouth and out of the mouth of thy seed and out of the mouth of the seede of thy seede from hence forth for euer a cleere testimonie of the perpetuitie of sacred doctrine euer deliuered by word of mouth which is the thing wee call Tradition 82. Heerevppon Sainct Ireneus a man neere vnto the Apostles tyme â— Iren. l. 3. â—du Haeres â— 2.3.4 and well seene in their doctrine doth say that the Tradition in the Church receaued from the Apostles hath beene kept by the Succession of Bisshops that the Apostles laid vp in the Church as in a rich depositorie all truth and that therefore for resolution of controuersies recourse is to be made vnto the most auncient Churches So likewise Tertullian one allso of those who were neere vnto the Apostles tyme doth tell vs that in disputation with Heretiques wee are not to appeale vnto the Scripture Tertull. Praesc c. 19. because Heretiques will interprete as they list but that wee must inquire where the faith where the Church is from whom by whom when and to whom the discipline hath beene deliuered whereby Christians are made for where it shall appeale that the truth of discipline and Christian faith is there will be the truth of the Scriptures and of Expositions and of all Christian Traditions wee must vse Tradition S. Epiphan Haeres 61. Vide eundem in haeresi 55. 69. saith S. Epiphanius because all things cannot be had out of diuine scripture wherefore the holie Apostles haue deliuered some things by scriptures and some things by Tradition Many things saith Sainct Augustine are not found in the writings of the Apostles nor in the constitutions of later Councells which notwithstanding are beleeued to haue bene deliuered and commended by them the Apostles because by the vniuersall Church they are obserued S. August l. 2. Bapt c. Donat. c. 7. The doctrines which are obserued and taught in the Church wee haue partlie by the written word and partlie wee haue had them brought vnto vs by Apostolicall tradition S. Basil l. de sp s c. 27. Ib. c. 29. S. Chrys in 2. Thess â— saith S. Basil and in another place I esteeme it Apostolicall to perseuer in vnwritten traditions It is manifest saith S. Iohn Chrysostome that the Apostles deliuered not all by letters but many things without writing and these the vnwritten are as worthie to be beleeued as those other deliuered by writing Wherefore wee thinke the Churches tradition worthie of beleefe it is a tradition Vincent Lirin c. 1. 2. looke no more To conclude Vincentius Lirinensis in his booke of the Prophane Noueltie of Heresies doth tell that he learned of wise and holie men this way to perseuer in the true faith to fence it as he saith with the authoritie of the diuine lawe and with the tradition of the Catholique Church And obiecting presentlie to him selfe as if Ecclesiasticall authoritie were not necessarie because of the sufficiencie of the Scriptures he answeares that it is necessarie because all men vnderstand not the Scripture the same way because of the depth
Iesus Christ the author of this worke One out of S. Chrysostome I will put downe who saith thus No man will denie that Christ hath founded all the Churches in the world and hence wee demonstrate his power S. Chrys Quod Christus sit Deus to 5. aÌ„d shewe him to be God For it is not in the power of a meere man to lay hands on the whole world by sea and land in so short a tyme and to set at libertie mankinde preuented which such absurd behauiour and entangled in so greate euiles and not Romans onelie but Persians allso and all kinde of Barbarians Moreouer that he did this vsing no weapons making no expences raising no armies fighting no battails but by eleuen at first of no reputation base rude vnlearned poore naked men he hath persuaded so many tribes of men and not the presente onelie but those allso which are to come what that he hath ouerthrowne countrie lawes abolished inueterate customes pulled vp plants so long rooted and for them planted other of his owne he hath withdrawne vs from those things wheruÌ„to wee were inclined and induced vs vnto those which are hard and troublesome And whilst he was doing these things his were molested by all and him selfe did suffer a most ignominious kind of death the crosse No man will denie that he was crucified and by the Iewes that he suffered infinite things from them that dailie the Gospell doth increase and florish not heere onelie but euen amoÌ„g the Persians too eauen whilst by them it is opposed For there are many swarmes of Martyrs from thence and those who were there more sauage then woolues hauing heard the Gospell are become milder then sheepe and discourse now of immortalitie and of the resurrection and of vnexplicable good things Neither haue these noble enterprises bene in citties onelie but they haue gone into villages and Cuntreies aÌ„d IlaÌ„ds ports aÌ„d bayes And not priuate men and princes onelie but kings them selues which weare the crownes doe with a notable and great faith submitte them selues to him that was crucified Neither did these things vnwittinglie come to passe but were foretold long before and least there should be any suspicion at all in this wee haue the bookes froÌ„ the Iewes which nailed him to the Crosse Certainely these things vndeniable and subiect to mens eies prooue a Deitie in the worker and the correspondence to the predictioÌ„s erecte our mindes to the acknowledgment of a prouidence that preconceaued and ordained the worke long before 47. It is straÌ„g to see the vanitie of some who make triall to breake thorough this discourse as being industrious to finde a way to scape but they are penned in on euery side aÌ„d caÌ„not get away Some tymes they thinke of attributiÌ„g the whole busines to the Deuil but presently their thought is checkt wheÌ„ they consider froÌ„ what aÌ„d whereuÌ„to this MotioÌ„ is He that knowes what is meant by the world Deuil doth conceaue a spirit bent to euil and opposite vnto good In motu terminus quo terminus ad quem mobile effâ—ciens Now this Motion to iudge of the whole by that part which is euident is a Reformation and an amendement of the world for it is a withdrawing of it from vices which are manifestlie against reason aÌ„d a drawing of it vnto vertues manifestly consonant vnto reason The Christian Rule discouers to vs more cleerely whatsoeuer nature knowes either in good or ill proposing the good to be followed the bad to be eschued It is further euident that this is against the inclination of the Deuil wherefore it is likewise euident that this Motion is not from him Our Rule discouers the Deuil allso and doth inuite all to detest him whereas he hath an infinite ambition of honour whereby it is likewise euident that it is not from him Next they care not if they attribute it to an Intelligence and good Spirit seducing vs Where againe they find them selues deceaued when they consider that such a Spirit being good doth not lie or deceaue as they imagine this hath donne for if he lie or deceaue it is thereby manifest he is not good If he be good a man were out of danger that were directed by him by an Angel a good Angel telling truth Thirdly they would attribute it to the Starrs and straight are coÌ„founded when they consider that the consent is intellectuall of worlds in an obscure Creede not demonstrable by all the power nature hath For example that in the Deitie are three Persons consubstantiall this principle of our Religion is not impressed into mans vnderstanding by the Starrs Neither can the Starrs make it euident with all their light They haue not yet made euident what kind of things themselues are what their Orbes what their influence what their matter forme their subsistence macula solares Martis reuolutio whether they be corruptible or incorruptible whether the Planets be fixed in orbes or moued in a liquid substance Of the truth of these things none euer haue beene so assured from the Starrs that they would die for it for the truth of our Creede many men of great learning haue giuen their liues Neither can the starrs raise a man that is deade those who planted our Religion haue donne it aÌ„d haue donne it with a word whereas if a man expected such a thing from the Starrs It containeth 49000. of our yeeres he must staie till the greate yeere be past for the same dispositioÌ„ of the heaueÌ„ aÌ„d theÌ„ will be as weere it as he is now Variasse debuerat error Ecclesiarum caeterum quod apud multos vnum in venitur non est erratuÌ„ sed traditum Tertull. praeser c. 28. Fourthly they would giue the worke away to chance But see their errour when they consider how long before it was foretould and how oft Againe chauÌ„ce is some times one sometimes other this is coÌ„stantly the same in a world of men Fiftly they question the miracles wee speake of But in vaine for they were donne in publique in the sight of many of all sortes and being diuulged at that tyme by the Euangelists the time place and other circumstances put downe and examined by seuere aduersaries both Iewes and Gentiles not any one of them could euer be disprooued So that he who will now question them hath against him the endeuours of the learned Iewes and Gentiles them liuing who doing all they could were not able to discredit any of them as appeareth still by their Bookes and allso by the issue aÌ„d euent He hath allso against him all the Christians of those tymes the rather to be credited because an infinite companie of them together with the Apostles gaue their liues for the doctrine confirmed vnto them by these meanes The Gospells as I said where diuulged and therein were put downe the miracles donne publikely the time place and other circumstances were there assigned On the one side the Iewes studied in the