the euill are constrayned to deliuer true things for they aâ—â— Fox actes monuments pag. 999. 464. 1401. 1436. 1286. The Puritans in their discouery in a sermon preached 1588. by Bancroft pag. 34. The Protestants Apology tract 3. sect 7. n. 68. not their owne things which they deliuer but Gods who hath placâ—â— the doctrine of verity in the chayer of vnity We want not heerin the suffrages of Protestants of Foxe himselfe and sundry of his Martyrs of M. Bancroft late Bishop of Canterbury the Puritans not forbearing to carpe and reprehend him for it and of others mentioned in the Protestantâ— Apology for the Roman Church which in euery Chapter so victoriously triumpheth ouer our Reformers innouation by the irrefragable testimonyes of Reformers themselues as M. Morton astonished with the euidence brought against him was suddainly beaten backe from his rash attempt which he neuer since had the hart to prosecute or any other presumeth to take pen in hand to answere that excellent and euer vnanswerable worke 7. The reasons which perswade the infallibility of the Church are sundry and they most forcible For what could moue any Infidell or Atheist to forsake his errours and come vnto the Church if that might also beguile him with errour what meanes had we to condemne an Heretike or disproue his errours if the Church might erre Diuers reasons which coÌ„uince the infallibility of the Church in disprouing of them How should we know where to rest whome to consult in doubts of fayth if the highest Iudges might iudge amisse What assurance haue we of our beliefe religion scripture sacraments of Christ himselfe and all other articles of fayth if the Church which teacheth them might erre in teaching The same inconueniences the same confusion would ensue supposing it If the Church could erre fayth it selfe all things els were vncertayne were limited not to erre only in fundamentall points necessary to saluation For then the vnconstant and wauering Christian might still cast as many doubtes whether the thinges defined where fundamentall or not Whether necessary or not necessary to saluation Then the people might call their Pastours doctrine and definition in question they might examine whether the arâ—â—cles deliuered be substantiall and such wherein their â—â—eachers be freed from errour or no Then new schisms â—â—d contentions would dayly breake forth all things â—ill remaine vncertaine 8. To prosecute a little further one of these reasons For â—t were too much to enlarge them all The tradition or â—estimony of our Church in deliuering the whole canon of scripturs vpon whose authority also most Protestants receaue it of what account do you make it If fallible the An argument vnanswerable fayth you gather from thence the Religion you ground thereon must likewise be fallible vncertayne and no way autenticall For the truth gleaned from the scripturs cannot be more sure then the Scriptures themselues from which it is gathered If infallible You grant what we require For the promises of God the assistance of the holy Ghost which warranteth the testimony of our Church to be of inuiolable authority in this point being generall and without restriction must warrant it also in The same promises of God which assure the Churches infallibility in one thing assure it in all all other traditions interpretations doctrines whatsoeuer and so you that forsake her sentence renounce her definitions renounce the Oracles of truth and decrees vndeceiuable or els shew what exception what limitation the holy Ghost hath made where he restrayned her priuiledge of infalibility to that particuler more then to other articles of our beliefe This is a Gordian knot which breake you may vnty you cannot For suppose you should reply as a Protestant once answered me that it appertayned vnto the prouidence of God to keep safe his holy writ and challenge it from corruption I would further inquire of you whether God hath greater care of the letter or sense of the inward kernell or outward rine of the bone or marrow of his word Of the marrow no doubt Then he preserued that more safe in the harts of his faythfull then the other in the rolles of paper and so as you take the barke and outward letter from the tradition of our Church much more ought you to borrow from her the true sense and sap and heauenly iuyce Finally to what end do Protestants striue so much ProtestaÌ„ts according to their owne groundes haue neither any fayth or religion for the Churches erring but only to depriue themselues therby of Church faith religion For wheras neither religion nor Church can staÌ„d without supernatural faith nor supernaturall faith be atteyned without infallible certeinty of the thinges beleeued if their preachers their Ministers their Church be not vndoubtedly fenced from all daunger of errour the articles they beleeue haue not that inerrable warrant which is necessary to faith Faith saith S. Bernard hath nothing ambiguous or doubtfull if it hath any thing ambiguous it cannot be faith Whereupon it is defined Heb. 11. v. 1. Aug. l. 13. de Trinit c. 10. tract 79. in loan Chrysost in bunc locuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in explicat psal 115. Chrysost in hunc locuÌ„ Dyonil c. 7. de diuin nom by the Apostle to be the substance c. the argument of thinges not appearing that is a demonstration or conuiction by which our vnderstanding is acerteyned conuineed of the truth or as the greek importeth it is the basis grounde or foundation firme sure stedfast imoueable either of the hoped reuealed verities as S. Basil with S. Iohn Chrysostome indgeth or of them that hope beleeue fastning them in the truth the truth in them according to S. Denis S. Augustine from whence the comon schoole of diuines gather this principle that faith cannot be subiect to falsity no nor to any feare or suspition therof This infallible ground of assurance Protestants haue not beleeuing only vpon the credit of their Church which may beguile them Therefore howsoeuer they bragge of their all-sauing faith not any faith haue they or Church or religion at all August tract 7â— in loan Fidei non potest subesse falsum 9. Heer my aduersaryes cauill with vs that they haue as much fayth as we who rely vpon the definitions of our Popes and Prelates for they are men and euery man is a lyer as the scripture reporteth I answere our supreme Bishops are by nature men by infirmity subiect to lyes deceits yet as they are by faith Christians by inward vnction heyres of heauen so they are by Pastorall authority gouernors of the church officers of God organs of the holy ghost by whose perpetual assistaÌ„ce they caÌ„not erre they cannot in their publique decrees or generall assemblyes deliuer vnto the faithfull what is subiect to vncerteinty because that which they speake Christ speaketh in them that which they deliuer the spirit
approued miracles historyes prescriptions so many infallible traditions testimonyes of truth they betake theÌ„selues to the Scriptures alone to the maine Ocean of Propheticall and Apostolical writings without carde to direct them or pilot to guide them in that sea of difficulties They looke into few thinges when rowing there they passe ouer innumerable euident texts which make against them and take hold of some one which carryeth a little shew and semblance of countenauncing their fancyes For example they once read in S. Matthew The Lord thy God shalt thou adore and Matt. c. 4. v. 10. him only shalt thou serue And without further consideration of what homage he speaketh they peremptorily condemne all religious worship and adoration of Angells of Saints of their tombes reliques so often intimated in other places They once read in S. Iohn It is the spirit that quickneth the flesh profiteth nothing and thereupon they depriue their owne soules of the inestimable profit of Christs viuificall Ioan. 6. v. 63. and reall flesh in the sacrament of the Altar notwithstanding it be constantly auouched by the Apostle by S. Iohn all the rest of the Euangelists They once read That Christ is the propitiation for our sinnes That he paid for vs a full and perfect ransom 1. Ioan. 2. v. 2. and they deny all Canonicall or voluntary satisfactions all workes of pennance or expiations of sinne to which the Holy Ghost very often most earnestlâ— exhorteth vs. The like vnaduised and precipitate rashnes I might note in all other articles in which they swarue from vs but it shall be inough to specify it further in their chiefest article of iustification Hosius l. 1. de haeresibus nostri temporis citatur apud Prateolum verb. lustificatorij Gen. â—5 ad Rom. 4. Rom. 5. v. 19. wherein they are so headlong as no sooner do they find any one word sounding to their purpose but they obstinatly cleaue sticke fast vnto it For one Protestant readeth as Hosius diligently pursueth this matter Abraham belieued and it was reputed vnto him for iustice And thence he gathereth his imputatiue iustice by only faith Another readeth we are iustified by his blood he inferreth that the pretious bloud of Christe is our iustice Another readeth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust he faineth Christs obedience to be the garment of our iustice Another readeth he rose for our iustification and he Rom. 4. v. 25. accounteth Christs resurrection our heauenly vesture Another readeth The holy Ghost shall argue the world of iustice because I goe vnto my Father and he Ioan. 16. v. 8. 9. straight way affirmeth Christs passage to his Father to be our robe of righteousnes Thus they deuise aboue Prateolus in elencho verbo lustificatorij twenty seuerall opinions of that one substantiall point of Iustification alone Againe they looke into few thinges not only in adhering but chiefly in expounding such particuler passages as they first light vpon for neglecting the publique spirit voyce of God which speaketh in his Church neglecting the generall tribunall and consistory of the world they hearken only to the outward letter and to the priuate spirit which resideth in themselues by them only they interprete and by them only they will be tryed whether their interpretatioÌ„ be good or no. As if a theefe accused of felony would deliuer his owne tale as he frameth it ProtestaÌ„ts are fitly compared to the guilty person who admitteth no triall but his owne and admit no examination of witnesses no tryall of iury or sentence of iudge no former presidents or decisions of like case but his owne information voyce of his Soueraigne diuulged in his law which he maketh to sound as himselfe liketh best were not this to stop his eares against all testimonies but his owne to refuse all triall or iudgment which he himselfe being guilty doth not pronounce and yet such is our aduersaryes dealing They expound Scripturs as their secret spirit in wardly perswadeth them and they will trye their spirit by no other touchstone then by the publique word of God interpreted by themselues We appeale to the iudgment of the present Catholik Church they contemne her sentence we ascend to our Ancestours that haue gone before vs they cut off at one clappe the vsage practise and prescription of a thousand yeares space we repaire to the Doctors Fathers of the primitiue Church to the generall Councels and their authenticall decrees to the very sentences of Scripture explayned by them they regard them not any further then they agree in their opinion with the word of God At last we sommon them to their owne Court we presse them with the authority of Protestant writers they answere they were men they might erre no man is bound D. VVhit defens tractat 3. c. 7. to follow them any further then they follow the truth And so these new Reformers will iudge alone what is truth and who are followers and imbracers of it The common shift of Protestants in answering their own writers alleadged against theÌ„ They looke into few things when challenging at least in outward shew one or two they despise all other Sacraments of God ancient ceremonyes of the Church When pleading for fayth alone they gayne say the valew of workes and supernaturall dignity of infinite vertues When scandalized at the licentiousnes of some dissolute liuers in the Catholik Church they admire not the heriocall acts and resplendent sanctity of so many zealous Prelates deuout Priestes Religious Friers Monkes Nunnes and whole armies of Saints which flourish therein When dismayed with the faygned impossibility of keeping Gods Commandements they lift not vp their eyes to his Euangelicall Counsels and workes of supererogation When dazeled with the Sunne of Christs glorious morits they see not the beames of light and aboundant merits he deriueth vnto vs. They see not the efficacy of his sacraments the dowryes of his grace the full indulgence and remission of our sinnes the inherent beauty and splendour of iustice by which he garnisheth vpon earth the soules of his seruants They looke into few thinges in perusing the ancient Fathers When reading in S. Augustine for example That he is a miracle who seeketh for miracles August l. 22. de c uit Dei cap. 8. to belieue they conclude thereupon that all miracles haue ceased not weighing the occasion of S. Augustines wordes not attending to the miracles which in the same Chapter he mentioneth to haue beene S. Ciprian serm de lapsis post medium S. Gregor Nazian in laudem Cypriani Demonum profligationem morborum dâ—pulsionem futuram rerum praescientiam quae quidem omniuÌ„ vel â—ineres ipsi Cypriani modò fides adsit efficiunt Vide etiam illum in funere patris Chrysost l. cont Gentiles Quotidiana â— Martiribus miracula eduntur Hieron
CHAP. IX In which it is proued that no Sectary can be saued by beleeuing the chief heads of Religion IN the hartes of such as reuolte from truth there breedeth like a canker this cloaked Atheisme that it importeth little of what religion a man be of so he acknowledge one God receaue the Apostles Creed and beleeue to be saued by the merits of Christ An Atheisme I call it because it secretly tendeth to the vtter ouerthrow of all Christian fayth due worship of God The gainsaying of any one article disposeth to a plaine Apostacy denyal of all articles of fayth For as the taking away of a few stones by little and little disposeth to the ruine of a stately building so the remouall or not admittance of some points of fayth most dangerously maketh way to the denyall of all after which manner I shall demonstrate by by how that he which gaynesayth the least article of fayth hath quite lost hiâ— fayth without which it is impossible to please God But first I will begin with some other arguments 2. According to this Atheistical opinion that euery one may be saued in his owne sect the Pelagians Nouatians Donatists Eutichians Monothelites and sundry other plagues of the Church who imbraced the Trinity Incarnation Passion of Christ c. might be put in some hope of future happynes which no Christian I thinke will now confesse Likewise those sectaryes who after the definition of the Church maintayned S. Cyprians and other holy Bishops errour of rebaptization consorted with Catholiks in all other points of beliefe notwithstanding for that alone they were accounted heretikes and so depriued of the benefit of life Of whome Vincen. Lirinensis Vincen. adu prof haeret nouit maketh this exclamation O admirable change of thinges the Authors of one and the same opinion are esteemed Catholiks and their followers are iudged Heretikes Because they without breach of peace before the decree of the Church these after with proud stubbornes presumed to defend it 3. The Quartdecimani who liued about the yeare 186. beleeued all the substantiall heades of faith They beleeued whatsoeuer was publiquely taught receaued in the primitiue Church but only one particuler thing as it should seeme of small importance concerning the celebration of Euseb l. 5. c. 22. Nicep l. 4. cap. 39. the Feast of Easter whether it should be celebrated on the fourteenth Moone then the fast of Lent cease vpon whatsoeuer day it fell or vpon a Sunday according to the generall custome of Christians And yet for this only point they are enrolled in the catalogue of heretikes excluded here from the banquet of the Church supper of the lambe hereafter For S. Austine in his booke of heresyes Aug. haer 29. Epiphan 50. Hier. dial aâ—â—er Lucifer c. 1. Haereticos quoscumque christianos non esse Tit. 3. v. 10. rehearsing them by another name sundry more among whom many beleeued all the forenamed principles of religion he notwithstanding coÌ„cludeth of them the like other heresys besides these may be any one of which whosoeuer shall hold cannot be a Christian catholik S. Ierome presupposeth this as a certeine ground Heretikes whatsoeuer cannot be Christians bargayneth with his colloquutor to speake of an heretique as of a gentile S. Paul chargeth vs to shun the company of euery heretique in what point soeuer he runneth astray saying A man that is an heretique after the first second admonition auoyde knowing that he that is such a one is subuerted sinneth being condemned by his owne iudgment And he casteth all Gal. 5. v. 20. 21. sectaryes with fornicatours murderers and drunkards out of the kingdome of heauen 4. Moreouer the Donatists disagreed from the Catholique Church in a matter not specifyed in the Creed no nor expresly mentioned as S. Augustine auoweth in holy writ This sayth he neither you nor I do read in expresse wordes Aug. l. de vnit Eccl. c. 19. Aug. l. 1. cont Cres c. 33. Lib. 11. de baptis con Donat. c. 4. l. 5. cap. â—4 And in another place Although no example of this matter be found in holy scriptures yet doe we follow in this the truth of the scriptures when we do that which is agreeable to the vniuersall Church commended vnto vs by the authority of the same scripture Likewise The Apostles haue commaunded nothing concerning this matter But the custome which was alleadged against S. Cyprian is to be thought to haue descended from their tradition as diuers other things haue done which the vniuersall Church doth obserue are therefore with great reason beleeued to haue beene commaunded by the Apostles although they be not written So that the Donatistes alteration was about aâ— vnwritten verity They inuocated one God as S. Augustine affirmeth with him they beleeued in the same Christ Augu. in explicatione psal 54. they had the same gospell sung the like psalmes c. they agreed which him in baptisme in keeping the feasts of martyrs in celebrating of Easter In these sayth he they were with me yet not altogether with me in schisme not with me The belief of the Trinity other chiefe articles auayled not the Donatists because they denyed som vnwritten traditioÌ„s in heresy not with me in many thinges with me in a sew not with me these few in which not with me the many could not help them in which they were with me Behold the Donatists could not be holpen they could not receaue any benefit or fruit from God by beleeuing the Trinity the mediatioÌ„ of Christ the Creed the sacramentes the rest because they dissented from the Church in some few traditions not recorded in scripture can our sectaryes looke to enioy the treasures of life denying both vnwritten traditions diuers other articles cleerely expressed in holy writ as I haue proued in the two former partes of this treatise 5. Besides although the beleefe in God in Christ in the articles of the Creed were sufficient to saluation yet this beleefe ought to be one the same in all the faithfull for truth is one vniforme and constant falshood â—arious discordant chaungable But diuers sectes diâ—ersly vnderstand these heades of religion Therefore they â—â—nnot all haue the true vniforme and sauing faith To instance in the dissention of ProtestaÌ„ts from vs. They beleeue that their God doth truly purpose determine and The Protestants beliefe in God is not the same with the true beliefe of Catholikâ— â—o operate vnto sinne yet as a righteous Iudge not as an euill â—â—tâ—ur We beleeue that our true God no way at all with no right intention can concurre thereunto They beleeue a dissembling God with a twofold will one reuealed and detesting the other secret intending sinne We teach that our God hath but one will which wholy disliketh â—â— hateth sinne They beleeue a God so weake or vnmerâ—â—full as there be some sinnes he will
carry to the tribunall seate of Christ And then most agreable to the matter now in hand They beleeue in God the Father and in the Sonne and in the holy Ghost in vaine All these thinges sayd I auayle them nothing for asmuch as they deny this article of the reall presence and attach him of falsity who sayd of the Sacrament this is my body So Luther flatly acknowledgeth that the deniall of that one article the disagreement in the interpretation of that one place in such aâ— accept the other heades of religion is sufficient to plung them into the pit of hell Zanchius and many learned Protestants Zanchius in his epistle before his confession pag. 12 13. are of the same mind agreeing therin with the ancient Fathers with S. Athanasius who hath defined in his Creed that whosoeuer doth not hold the Catholike fayth who and inuiolate he shall perish for euer With S. Hierome who witnesseth that for one word or two contrary to the sayth many heresyes haue been cast out of the Church With S. Gregory Nazianzen saying Nothing can be more dangerous then thâ—se heretikes Hier. l. 3. Apolo cont Ruf. Nazian tract de fide who when as they runne through all thinges vprightly yet with one word as with a drop of poyson corrupt and stayne the true and sincere fayth of our Lord and of Apostolicall tradition With Saint Basil who being solicited by the persecutours to relent a little to the tyme stoutly answered as Theodoret reporteth that such as are instructect in the diuine doctrine do not suffer Theod. l. 4. hist c. 17. any syllable of the diuine decrees to be depraued but for the defence of it if need require willingly imbrace any kind of death 9. And not to stay longer in reciting the testimonies of 〈…〉 when the Sonne of God auouched he 〈…〉 Marc. 1â— v. 16. not shal be condâ—mned Of what beliefe did he speake 〈◊〉 of belieuing the whole Ghospell the whole corpes of Christian doctrine whereof he there sayd preach the Ibid. v. 15. â—hospâ—lâ— to all creatures which Ghospell comprehendeth many other articles besides the Trinity Incarnation Passion of Christ Therefore he that belieueth them not all shal be condemned Likewise when Christ auouched He that despiseth you despiseth me he that heareth not the Church c. Luc. 10. v. 16. Matt. 18. v. 17. he doth not add in this or that point but absolutely in whatsoeuer Let him be to thee as the Heathen and Publican And for this cause the custome of the Church hath beene in her publike definitions and generall Councells to strike with the thunderbolt of Gods heauy curse to threaten with anathema all such as refuse to belieue any one decree or definition of hers concerning any point of fayth whatsoeuer it be which the Church could not do without erroneous faultines in her selfe and wrong to her children if euery Canon she maketh and fenceth with that Anathema were not necessary to be belieued vnder paine of damnation Besides not only the Church but sundry zealous and forward sectaryes of all sorts are ready to yield their liues in behalf of any one article of their beliefe wherein although they erre concerning the particuler obiect yet this generall agreement in such seuerall sectes is an apparant token that Nature it selfe teacheth euery speciall point of true religion and not the principall only to be necessary to saluation wherein the Athenians were so precise as they punished without remission Teste Iosepho cont Appion any little word lesse warily vttered against the receaued opinion of their Gods The Iewes also were seuerely chastised for the transgression of any one of the ceremoniall lawes giuen vnto them by the disposition of Angels And God himselfe threatneth that he shall take Apo. 22. v. 19. â—â—ay his part out of the booke of life who shall diminish any word of S. Iohns reuelation What wonder then though â—e be blotted out of the register of heauen though he be eternally punished who eitheâ— gainesayth altereth or not beleeueth expresly or infoldedly euery point of doctrine the Sonne of God himselfe or the holy Ghost whome he after sent publiquely teacheth or inspireth to his Church 10. The chiefest reason why fayth must be whole entire is the infallible authority or veracity of God vpon One principall reason why fayth must be entire in al points whose testimony we belieue which being once suspected or doubted of in any one point of neuer so small importance the like doubt or suspition may creep into others and shake the whole foundation of Christian Religion Therfore S. Thomas and many other learned Deuines profoundly teach That he hath no supernaturall fayth he beleeueth not any thing moued by diuine authority S. Thomas 2. 2. q. 5. art 3. He that belieueth not euery article of fayth belieueth none at all Tertul. l. de praescri who beleeueth not euery thing little or great fundamentall or not fundamentall proposed vnto him to be credited by the same authority Whereupon they inferre That no sectary who maketh choyce vpon his owne liking or vpon the iudgment of his Ministers to belieue some articles and not the rest doth truly beleeue any one article at all After which manner Tertullian long since disputed against Valentine the heretike saying Some thinges of the law and Prophets he approueth some things he disalloweth that is he disalloweth all whilest he disproueth some In like sort I may argue of our Protestants and other Sectaryes that they make choyce to beleeue some things not to belieue other and so whilest they belieue not all thinges they belieue nothing nothing vpon the authority of God but vpon their owne election as humane motiues incline and perswade them which is humane only not diuine or supernaturall beliefe For fayth being an assent of our vnderstanding to thinges not euidently seene or conuinced by reason but only credited for the testimony of another it cannot be more certaine then he that testifyeth and deliuereth them vnto vs who if he be subiect to errour as all men are in Protestants conceipt they that belieue the reuealed mysteries or interpretation of Scripture either vpon their owne or such mens credit cannot attaine to the certainty of fayth no more then the Turke who although he belieue in God Creatour of heauen and earth yet he belieueth not in him with diuine fayth because he relyeth vpon the authority of his Alcaron or Turkish Muphtyes who as in other things do so might deceaue in Muphty is the name of the chiefe Interpreter of the Tuâ—kish law Cuspin in descript Magistrat Turcici that And whereas without true and diuine fayth it is impossible to please God they cannot hope for his fauour who do not belieue euery article as the inerrable testimony of his true Church proposeth them to be belieued 11. Hence it is that euen as we are bound to obserue and fullfill the whole law of iustice euery
Father hath not planted shal be rooted vp 2. By this marke you shall see that the profession of our new gospellers is a bastardly slippe and the Romane Foure notes or branches of stability by which the RomaÌ„ Church is proued to be the true Church of Christ Fayth the only stable and vnconquerable truth First if you consider how this Roman fayth alone hath beene euer impugned by all kind of aduersaryes yet still remayned victorious Secondly how by it selfe it maynteyned her right agaynst them all without any forrayne helpe or succour Thirdly how it hath alwayes orderly proceeded by subduing them as a Queene or Empresse by absolute authority and iuridicall power Fourthly how in these encounters it hath neuer altered or changed her fayth neuer relented or yealded to her enemyes in any point little or great but hath still florished and preuayled agaynst them 3. Euery one of these notes are prerogatiues of The Roman Church shewed to be true because that alone is impugned by al false and hereticall conuenticles the true Church For all vices and errours though contrary in themselues agree in this that they are opposite vnto vertue opposite vnto truth So all sectes and heresies though neuer so repugnant one from the other yet all ioyne to make open warre agaynst the true fayth and Church of God The Sadduceans Pharisies Herodians were at deadly foe amongst themselues notwithstanding they made league and linked togeather in persecuting of Christ Thus the Roman Church only no other hath beene euer pursued by all the rebellious sects that euer were Agaynst her the Simonians Cerinthians Micolaits Eutichians Nacedonians in former tymes Agaynst her the Anabaptistes Brownistes Lutherans Caluinists Armenians Gomotistes and all Protestants bid battayle now a dayes Agaynst her the Turkes Iewes Pagans Polititians and Atheistes pitch their tents Against her the heathenish and other wicked Emperours haue bent their forces Dioclesian Valens Iulian Constantius Leo Isaurus Constantinus Copronymus Fredericus c Against her all the powers of hell and might of Sathan hath opposed yet could neuer preuayle She is therefore the house of God built vpon a rocke on Matt. 7. v. 24. 25. which the rayne fell the flouds came the windes blew but cold not ouerthrow it She is the Campe of Israell assaulted by all her bordering enemies yet neuer vanquished by any The 2. Reg. 7. throne of Salomon established for euer The Kingdome of Christ often impugned yet victoriously triumphing Aug. inps 47. The Roman Church the vncoÌ„querable truth because it resisteth ouercommeth by it self without help of others ouer all the Kingdomes of the earth 4. Secondly the Roman Church hath thus defended her selfe and gotten the victory without the association or confederacy of any Church She by her selfe vnder the protection of God hath stoutly atchieued these wonderfull conquests She by her owne men by the Bishops Prelates and other secular and religious persons of her owne profession hath maynteyned her Catholike Orthodoxall fayth with patience agaynst the stormes of persecutours with reasons agaynst the subtility of Philosophers with Scriptures against heretikes with prophecies agaynst the Iewes with prescriptions agaynst the Turkes with Christian prudence agaynst the Macihuelians with naturall arguments agaynst the Atheists Pagans with miracles agaynst the weake with consent fame and authority agaynst the proude and haughty Agaynst these and all others our Church alone hath in all ages euer since Christ his tyme with vnmatcheable wisdome and power vncontrolable vpholden the right and glory of her cause by helpes taken out of her owne armory with weapons of her owne Whereas her aduersaryes haue still ayded one another still called vpon forayne Sect aryes and false Churches are forced to borrow help one from the other succours to support backe them as our sectaries now implore the ayde of sundry heretiks to make some mâ—ster or shew of pretended Gospellers to encounter with vs not vnlike to Cataline the rebell who associated himselfe with all the dissolute ruffianlike vicious and forlorne refuse of what kind soeuer they were to warre agaynst his Countrey For so our English ProtestaÌ„ts linke in communion first with their fellow Puritans whome one of their owne brethren tearmeth Apostolikes Aerians Tull. orat 1. 2. 3. in Catal. Ormer dia. 1. Pepuzians Petrobusians Florinians Cerinthians Nazarens Beguardines Ebionites Catabaptides Catharists Iouianistes c. Then both Puritans and Protestants band with the Lutherans Caluinists Hussites Wickelifists Albigenses As heretiks begge men so likewise munition from forrenners VVhitak in resp ad Sand. Col. l 4. iust c. 9. §. 8. Fulk in his confutation of Purgatory Beza epist Theo. 81. VVhitg in his def Hooker in his preface to his eccl pol. pa. 24. 25. 26. 27. The Bish Confer at Hampt Court Picards with other such monsters more hideous and mishapen in profession then ill fauoured in names With them they ioyne frendship to fill vp the number of their mutinous and disloyall Army 5. Neither is it inough for theÌ„ to beg the supply of forrayne souldiers but their weapons also they steale froÌ„ others For when the Protestant would annoy the Puritan he putteth on the armour of our doctours Councells ordinances and prescriptions When he defendeth his quarrell agaynst Catholikes he flyeth to the secret ambushes and retrayts of Puritans he relieth wholy on their hidden spirit by it he will trye the sayings of Fathers and decrees of Councells By that Whitaker cassieereth a full senate of Fathers Caluin examineth general CouÌ„cells Fulke maketh hauocke of all antiquity Farre otherwise doth Beza with the Trinitaryes Mayster Whitgift with Cartwright Maister Hooker Doctour Couell and the Protestant Bishops in their coÌ„ference with Puritans disprouing them by our principles of tradition Besides from vs they borow their Scriptures their lawes their constitutions their ecclesiasticall gouernement and hierarchy of their Clergy With these rags of popery as both their and our enemyes seeke to disgrace them with these stollen feathers they are wont to glory like the Horatian daw In so much as some of their owne Protestants complaine of the present Ministry and Church of England That their Pontificall wherby they consecrate Bishops make ministers and deacons is nothing else but a thinge word for word drawn out Admo to the Parlia of the Popes Pontificall 6. Besides as they embezell from vs all that is laudable orderly or good amongst them so their dregges of Aug. l. de bar cap. 53. Guido Carmelit in su Coal l. de histor Hussi Syn. Constann sess 8. Lat. l. ad BereÌ„g Nicep in hist eccles l. 16. ca. 27. Bucching in eccl hist Prat. ver Nouatiani Ierem. lib. contra Virgilan Euthimius in Panopl par 2. tit 21. Theod. l. 4. haer fab Dam. l. de cent haer Iero. in lib. ad Vigil Ioui Ionas Aureliaâ—ensis apud SaÌ„d l. 7. de de visi mo Irae l. 1. c. 20. Epiph haer 64 Theod. l. 4. haer
vayne to be ready to obey him who reiect his Mynisters Therefore he commaundeth the word and doctrine to be required from the mouth of Prophets and Doctours who teach in his name and by his warrant least we foolishly hunt after new reuelations Yf this be so how durst your M. Caluin How durst our sectaryes deliuer a Gospell they neuer tooke from the mouth of any Prophet or Doctour Caluinus contra errores Serueti With what face doe they vaunt of obeying God when they disobey his Mynisters the interpreters of his will How shall we know that they who follow not the setled course prescribed by him doe not foolishly hunt after new reuelations Michael Seruetus forsooke that ordinary way he vsed the like pretense as M. Mason doth of reuelation froÌ„ Scripture the same Caluin inueighed agaynst him That like another Mahomet he rose a restorer of a new world with a new and vnknowne reuelation Is not this sayth he to make voyd the whole glory which Christ hath gotteÌ„ By thy own saying I coÌ„demne thee and thy fellowes o vngracious seruant For by the same argument thou o Caluin art like another Mahomet Caluin his followers come like Mahomet with new reuelations the English sectaryes progenitours like so many Mahomets who contrary to the publike truth receaued in the Church challenged another reuealed to them out of holy Scripture With whome I reason thus When Cranmer in England or any other beganne to vent their reformed Gospell eyther the same Gospell was preached by some lawfull Pastours in some partes of the world or not Yf it were not The Church of Protestants was no where extant the glory of Christs Church in their conceit was wholy extinguished If it were FroÌ„ those Pastours our sectaryes should haue deriued their succession To theÌ„ they ought to haue gone for their holy Orders 29. Or if the shell of ordinution from the Priestes of Tertullian in praes ca. 20. Antichrist was good inough for their Antichristian synagogue at least from them they ought to haue taken rraducem fidei semina doctrinae their letters patents and commission to preach From them they should haue gleaned the kernell of doctrine they should haue drawne from those pure Churches the line of fayth and seeds of doctrine as Tertullian anoucheth Aug. l. 5. de baps contra donatist cap. 26. which aduise S. Cyprian also giueth and S. Augustine much commendeth it saying That which he Cyprian admonisheth that we repayre to the conduite head that is to Apostolicall tradition and from thence direct the pipe to our tymes is an excellent The succession propagation of truth which heer we seeke cannot be learned out of Scripture 2. Pet. â— v. 16. thinge and without doubt to be obserued especially seeing in this mark of succession it is not the bare truth for which we inquire but the propagation traditioÌ„ reception coÌ„tinuance lineall descent of the truth how it hath been coÌ„ueyed by Pastour to Pastour in al succeeding ages how taught how belieued from the Apostles dayes euen vnto ours This cannot be learned out of Scripture because it followeth after the Scripture The succession of doctrine came after the Scriptures were written how shall it then be proued by the precedeÌ„t Scriptures which were in the Apostles time who endited them depraued and Athanasius ora 2. contra Arian peruerted by some to their owne perdition as S. Peter witnesseth and why may not such deprauatours much more be now How can the Scriptures beare witnes of the publication progresse true perseuerance of that Eos qui aliunde quaÌ„ a tota successione Cathedrae ecclesiastica originem fidei suae deducunt haereticos esse which fell out many yeares after their authours compilers were dead So that for the true doctrinal you must needs haue recourse to the true Pastoral succession which are inseparably chayned and linked togeather To leaue this way and endeauour eyther by Scriptures or by any other meanes to vphould the continuall descent propagation of fayth is an euident brand or note of heresy as S. Athanasius anoweth saying They are heretikes who de riue the origen of their fayth any where els then from the whole succession of the Ecclesiasticall chayre which he accounteth Aug tract 37. in Ioan there an excellent and an admirable way to fiâ—d out an hereticall sect And S. Augustine affirmeth That to be the Catholike fayth which comming from the doctrine of the Apostles is planted in vs by the line of succession S. Irenaeus also more auncient Irenaeus l. 4. cap. 45. then he sayth VVith whome the succession of Bishops from the Apostles tyme downeward remayned these are they who conserue our sayth doe expound the Scriptures vnto vs without danger 30. By this tyme thou perceauest courteous Reader the peruerse vnto ward course of Protestants who departed from the Pastours of the Church to the written word wheras they should haue repayred to her Pastours to haue learned without daunger the meaning of that word Thou perceauest the beggary or nullity rather of their prophane secular ministery which vndertaketh the care of sonles without any true election ordination succession or mission Thou perceauest how vainly they confide in their reuelations from Scripture who haue no certayne rule or publike warrant as Catholikes haue to knowe whether their reuelations proceed from God or no. Thou seest how they beare about them the earemarke of heretiks in deriuing their fayth from another Origene then the line of Apostolicall succession Thou seest how dangerously they vsurpe the functioÌ„ of Pastours who are wolfs robbers and soule-killers of the sheep so deadly bought with the bloud of Christ CHAP. XXI In which the Beginning Propagation Continuance of the true Fayth is proued to be a Note of the true Church and only to appertayne to the Roman Church which neuer altered the Faith it first receaued from the Apostles I SAY prophecying of the true Church and of the very place from whence Isay 2. v. 3. the preaching of the euangelical gospell should begin sayd The law shall come from Sion and the word of our Lord froÌ„ Act. 1. v. 8. IerusaleÌ„ Our Sauiour doth not only assigne the same beginning but foretelleth Luc. 24. v. 46. 47. the growth increase and continuance therof in these wordes You shal be witnesses vnto me in Ierusalem and in all Iury and Samaria and euen to the vtmost of the earth And Matth. 13. v. 37. 39. item 24. v. 14. It behooued pennance to be preached in his name and remission of sinns vnto all nations beginning at Ierusalem Then he auerreth that the seede of his word thus sowed in the field of the world shold increase and grow vntill the haruest That is vntill the last day vntill the consummation of all thinges Hence S Augustine Aug. de vnit Eccl. cap. 10. maketh this illation Let vs therefore holde the Church
can tell who checked and controlled who opposed themselues agaynst these mighty heretikes For Damasus the Pope with the first Constantinople Councell condemned Macedonius Georgius Theodo l. c. 11. Tom. 1. Concil f. 10. apud Binium Athana ad solita Nazian orat in liudem Athana Lucifer pro Atha l. 1. 2. Vide Eusebium libro 7. c. 23. 24. Iero. ep 61. Pamma Ruffin in explic sim Nazian in carm de vita sua who liued about the yeare of our Lord 380. Geiasiâ—â— in decreto habito de Apochriphis Scripturis habetur apud BiniuÌ„ tom 2. eoÌ„cil folio 264. They made that decree the yeare 494. Cappadox was resisted and impugned by Athanasius by S. Gregory Nazianzen by Lucifer Calaritanus Paulus Somasatenus by a Councell held at Antioch in the yeare of our Lord 274. Iohn the Patriarch of Ierusalem by S Ierome and S. Epiphanius Thus vnlesse you set downe the tyme the Pope the heresy by which the Apostolicall sea was defiled with superstition who they were that opposed agaynst it it is euident which Ruffinus writeth that in the Church of the Roman Citty no heresy euer began and the auncient custome is there obserued Euident which S. Gregory NaziazeÌ„ testifyeth of his age That old Rome from auncieÌ„t tymes hath the right sayth always keepeth it as it becometh the Citty which oueruleth the whole world always to belieue rightly in God Which Gelasius with 70. Bishops witnes for theirs That the chiefe seat of Peter the Apostle is the RomaÌ„ Church not hauing any spot or wrincle or any such thinge Which Theodoret for his That this holy Sea holdeth the flerne of gouernement ouer all the Churches of the world as for other causes so for that it hath still remayned Theodoret epist ad Rena he wrote the yeare 450. â—oyde of the stench or ill sauour of heresy Which Iohn the Patriarch of Constantinople which Agatho which Regino which Rupertus affirme for theirs Iohn the Patriarch of Constantinople and second of that name saith In the Apostolicall Sea speaking of Peters the Catholike Religion Iohannes Constan 2. in epist ad Horm habetur ToÌ„ 2. concil about the yeare 517. is alwayes kept inuiolable Agatho you haue heard already Regino auerreth That the seate of Peter could neuer be entrapped by heresy or false doctrine Rupertus The Roman Church more strongly built vâ—on the rocke of Apostolicall sayth hath stood vnshaken and hath alwayes condemned the heresies both of the Greeke Church of all the world 12. Moreouer not only the ruines of these renowmed seas but the fall of euery particuler Church is registred Regino in 2. libro Chronico he wrote in the yeare 890. and diuulged by the watchmen of Gods house by the vigilancy of Catholike Pastours whose care and diligence to keepe the vnity of fayth inuiolable discouer the chaunges which might creep into all Cathedrall Seas hath beene such as besides the Sacrament of Ordination these cautions they vsed with euery new elected Bishop 1. He was wont to send coÌ„municatory letters conteyning Rupertus libro 2. de diui offic c. 22. â—e liued about the yeare 1100. the profession of his fayth to all prouinces abroad especially to Rome which was called SynodicaÌ„ dare as S. CypriaÌ„ mentioneth of himselfe of Sabinus a SpaÌ„nish Bishop S. Ambrose likwise of his election The second was if any broke the line of succession or altered the traditioÌ„ of fayth the like notice was giuen of him as of Cerdon of Eutiches of Paulus Samosatenus and of certayne Nouatian See this more largely in Stapleton contro 1. q 4 or â— de principijs fidei doctrin Cyprian libro 4. ep 9. and lib. 1. ep 4. Ambro ep 82. Irenaeus libro â— c. 4. Leo ep 9. Euseb Phamphil l. 7. c. 24. Cyprianus l. 1. ep 3. 4. Leo epist 68. Sozom. l 7. c. 8. Theo. l. 5. histo eccles cap. 9. in epis Synodo Bishops mentioned by Irenaeus Leo Eusebius S. Cyprian The third was the confirmation of the RomaÌ„ Bishop by whom the election of euery new Bishop was accustomed to be ratified and confirmed So Leo the great confirmed Proterius Patriarch of Alexandria Damasus confirmed Nectarius Patriarch of ConstaÌ„tinople Sopâ—o ad Honor. Honorius confirmed Sophronius Patriarch of Ierusalem The fourth was to matriculate as it were or enrole in the Church bookes or publike records the names of such as agreed with the rest in fayth profession thereby to commemorate or remember them in the tyme of the dreadfull sacrifice of the Masse which was in diptyro nomen habere and withall cancelling the memory or nams of such as disseÌ„ted from them in matters of fayth which Hormisda the Pope strictly commaunded to be put in Hormisdâ— in epist. decretal ad Episcopos Hispaniae And see Damasus in his epistle to the Easterne Bishops agaynst Apollinaris â— apud Theo. l. 5. c. 10. Greg. in Regist l. 4. ep 2. indic 2. Ibidem l. 4. ep 34. item libro 6. ep 64. Cyprian l. 1. ep 4. VVhitak contro 2. q. 5. c. 3. f. 312. Sparke in his ans to Mayster Iohn d'Albins an Epistle of his to the Bishops of Spayne All these cautions continued in the Church euen vntill the dayes of S. Gregory the great of which he in particuler maketh mention Therefore it was impossible that any one of vnknowne sayth as S. Cyprian teacheth should vsurpe an Episcopall Sea Impossible for any Bishop to stray from the auncient doctrine without publike notice taken of it Much more impossible for the Roman Bishop As impossible for the Roman Church which alwayes flourished in the view of the world And what can our Protestants deuise what colour haue they to imagine the contrary Whitaker Sparke and their sect-mates alleage that it decayed by little little by such flow and slily steps as it could hardly be perceaued 13. Well let it be that corruption stole thus secretly vpon some part or limme of the Church yet it could neuer grow ouer all the body without being marked by some or other at least when the chaunge or corruption came to be notorious When she first preached heresy supported idolatry When she first relinquished the communion of the true Church this must needs be noted chronicled And this is only that which we desire our aduersaryes to tell vs. We can tell them when all other scandalous and pernicious heresyes first beganne when Arianisme Nestorianisme Manichisme Pelagianisme Lutheranisme Caluinisme c. We can describe the places name the authours recount the vpholders supporters of those and the like blasphemous errours Theodoret reckoneth vp threescore and sixe Saint Augustine fourescore and eight which were before their dayes S. 〈…〉 haer fabu l. 3. Antoninus Guido Carmelita Alfonsus de Castro and Prateolus make mention of the rest euen to this present age Let Protestants performe the like of the superstitious Aug. l. de haeres ad Quod vult Deum
The Guide of Faith OR A THIRD PART OF THE ANTIDOTE AGAINST THE PESTIFEROVS WRITINGS OF ALL ENGLISH SECTARIES And in particuler agaynst D. BILSON D. FVLKE D. REYNOLDES D. WHITAKER D. FIELD D. SPARKES D. WHITE and M. MASON the chiefe vpholders some of Protestancy and some of Puritanisme VVherein the Truth and perpetuall Visible Succession of the Catholique Roman Church is cleerly demonstrated By S. N. Doctour of Diuinity 1. Tim. 3. vers 15. The Church of the Liuing God the Pillar and Ground of Truth Permissu Superiorum M. DC XXI TO THE KINGS MOST EXCELLENT MAIESTY MOST DREAD AND GRACIOVS SOVERAIGNE I know not to whome I should more fitly present these Disputes in matters of Controuersy then to your Highnes who hath Learning to vnderstaÌ„d Wisedom to discerne and Authority to commaund that Faith and Religion be obserued in your Realme which is most conformable to the Scriptures and consonant to the doctrine of the Primitiue Church to which you haue beene pleased long since to submit your Royall Iudgment now of late most prudently forbidden those newfangled writers who spurning at the Testamentes of their Forefathers call the Beliefe of all Antiquity in question Therefore I haue heere laid open to your Princely View that vnspotted truth which the Lambe of God deliuered vpon earth which the Apostles preached and committed to writing which the Auncient Fathers in the first fiue hundred yeares sincerely taught and inuiolably manteyned as I proue not only by their owne irrefragable testimonies but by the confession also of the Aduerse Part which if your Gracious Clemency would giue vs leaue vnder your fauourable winges peaceably to enioy and freely to professe at least in secret without the offence of any it must needes oblige vs more fast to our dutifull Allegiance of which howsoeuer in our greatest extremities we shall neuer be wanting then all the lawes of Conformity Oathes of Fidelity or other Punishments can inforce For what more sure band then the tye of Conscience the obligatioÌ„ of Religion the seale of Fayth and promise we owe to God which being truly kept as our Catholike Profession strictly bindeth vs no daunger of Treason no fewell of Sedition no alienation of Minds from Prince or Countrey can be feared On the contrary side if those heauenly bandes be once violated by any in taking an Oath hurtfull to their conscience preiudiciall to their Religion what trust or security can be reposed in them what hope of fidelity in ciuill affayres who in matters diuine in the most weighty affayres of their Souls haue openly committed the deepest disloyalty Wisely was this obserued by Princes in former tymes When Hunnerike the King of the Vandalls had guilefully proposed an Victor Vticen lib. 3. de persec Vandal paulo post initium entrapping Oath to the Catholique Bishops of Africk those who refused to take it he presently banished from their Seas as enemyes to the Crowne Such as condescended to his will and bound themselues by oath to performe his desire he mistrusting their fidelity commaunded likewise to depart from their Churches and neuer to see them more because contrary to the law of God or commaundement of his Ghospell they presumed to sweare A subtile yet pernicious deuise More coÌ„mendable was the fact of Theodorike Nicepho l. 16. c. 35. Zonaras Cedrenus Theod. lect 2. collectan King of the Gothes Conquerour of Italy For when a fauourite of his very deare vnto him to be more endeared fell to Arianisme which the King imbraced he straight way commaunded him to be beheaded with this cause of condemnation pronounced agaynst him How should I look thou shouldest be true to me a man since thou hast not beene faythfull in thy promise to God Eusebius l. c. 12. de vi Const Zoâ—om l. 1. bist c. â— But most prudent and fittest for my purpose was that of Constantius Father to Constantine the Great Who to discouer the harts and affections of his Subiectes caused it to be promulgated to all of his Court at home Family abroad that free choice liberty was graunted theÌ„ either by sacrificing to the Idols to continue his Fauour enioy their woÌ„ted honours or spoyled of them to leaue his Pallace his friendship familiarity for euer HereupoÌ„ when his Nobles other of his retinue had parted theÌ„selues into two seuerall companies the one yielding the other renouÌ„cing to sacrifice the wise Prince sharply rebuked their timidity basenes who were ready to prostitute themselues tovile Idolatry for preseruing of their temporal dignityes exceedingly commended the Constancy noble Resolution of the others who rather chose to forsake their preferments theÌ„ their religioÌ„ The former he cassiered as Traitours to God and vnworthy his Imperial Seruice For how sayd A notable saying of of Constantius Father to Constantine the Great his fact ensuing as worthy he can they keep their fayth inuiolable to the Emperour of the earth who by so manifest a signe haue shewed theÌ„selues perfidious to the great Monarch of Heauen These therfore he reiected banished his Royal pallace Those who by such an apparent triall profession of Truth were fouÌ„d worthy of God he adopted into the number of his dearest most familiar friendes those he placed about him as GardiaÌ„s of his person those he more esteemed then Exchecquers ful of inestimable treasures affirming that they who had been so loyal vnto God would be most faythfull also and loyall vnto him O that your Princely WisdoÌ„ would imitate herin the Father whose soÌ„ne you worthily praise set before your Royall eyes as a president to behould in the supreme Gouernement of your Soueraigne Estate I would to God you would as you may securely make the like account of such coÌ„stant Recusants who vpon iust feare of offending God forbeare to yield in points of Faith to the lawes of meÌ„ I would their Dutifull Hearts were so well knowne vnto your Highnes as their cause deserueth Then with that famous Constantius you would might iustly esteeme theÌ„ as the true Friends of God Souldiers of Christ Treasures of your Kingdome Suppliants for safety surest Guards of your Crown and Scepter In whose persons I humbly prostrate my selfe at your Maiesties féete beseeching the diuine Maiesty so to prosper your earthly Raygne as after many happy yeares of peaceable gouernement you may passe from this Transitory to his Eternall Kingdome Your Maiesties most humble and deuoted Subiect S. N. THE EPISTLE TO THE READER I Haue often heard this principle recorded by Aristotle much celebrated amongst Deuines Quierrat ad pauca respicit He that erreth looketh into few thinges Which A principle of Aristotle notably verified in our moderne ProtestaÌ„ts learned axiome of so graue a Philosopher the temerity of Protestants teacheth to be true For they with partiall eye haue regard to few thinges when in matters of fayth abandoning al autenticall proofes and argumentes of credibility renouncing so many