went Maronites and your deere freindes the Iconoclastes with diuers others You see how this communion continues euer Catholicke and that the Romane See is found euer in the Church and the Church in communion with the See of Rome To follow the streame further it is needlesse because you confesse that long before this the communion of the Christian world was with the Pope of Rome and that Nations were conuerted thereunto He that will may reflect on the generall Assemblies held at Rome at Lions at Florence As Also vppō the flowing of Nations vnto this Ocean in this and former ages together with the discarding of the Waldenses Albigenses and other Hereticks and he will see it to be most true that in noe age any communion hath bene acknowledged Catholique but onelie this which wee speake of and that the See of * The first Nicene Councell an 325. Fathers 318. Against Arius Communicated with Syluester Bisshop of Rome Cedrenus Photius Socrates Eusebius Baronius First Constantinopolitan Councell an 381. Fathers 150. Against Macedonius Communicat With Damasus B. Rome Vide ep Conc. ád Damas Theodoret. Socrat. Phot. Baron Ephesine Councell an 431. Fathers 200. Against Nestorius Communicat With Celestine B. Rome Epist Concil ad Celest. ep ad Imperat. Marcellin Liberat. Theophan Balsam Niceph. Baron The Councell of Chalcedon an 451. Fathers 600. Against Eutiches Communicat with Leo B. Rome Vide acta Conc. Leon ep 50. Baron Second Constantinop Councell an 553 Fathers 165. Against Anthim and Theodor. Communicat With Vigilius B. Rome Zonaras Eutichius Ep. ad Vigilium Greg. magn Niceph Baron Third Constant Councell an 289. Fathers 680. Against Monothelites Communicat with Agatho B. Rome Vide acta Conc. Zonar Theoph. Cedren Baron Second Nicene Councell an 787. Fathers 350. Against imagebreakers Communicat with Adrian B. Rome Vide act Conc. Cedren Zonar Baron Fourth Constantinop Councell an 869. Fathers 101. Genebr 300. Against Photius Communicat With Adrian 2. B. Rome Vide act◠Conc. Anastas Niceph. Platin. Baron Rome was euer in the Generall communion of the Catholique Church Your obstinacie and opposition hath beene occasion that I haue considered more particularlie of this matter and considering it I take much content to see the old Prophecies of the Greatnes and Perpetuitie of the Christian Church fulfilled before mine eies in the Church wherein I am 26. The tenth argument Were all Papistes silent in the matter of the Church the thing Arg. 10 is so notable that Heretickes themselues against their will would lead vnto it ād point it out For if you consider well there is but one truth ād many wayes there are to goe against it one true Church many false and hereticall And all those Hereticall are against the Catholike Church as errours are all against the Truth Now by Ecclesiasticall Recorde it is cleere that all confessed Heresies from the first to the last haue opposed themselues seuerallie The first Lateran Councell an 1122. Fathers 300. For instauration of Discipline c. Communicat with Calixtus 2. B. Rome Sugerius Abb. Platina Onuphrius Baronius Second Lateran Councell an 1139. Fathers 1000. For the Right of the Clergie Communicat with Innocent 2. B. Rome Oth◠Frising Sigon Platin. Onuph Baron Third Lateran Councell ann 1179. Fathers 300. For Reformation VValdens condemn Communicated With Alexander 3. B. Rome Guelielm Tyrius Plat. Onuph Baron Fourth Lateran Councell an 1215. Fathers 1285. Holy VVarre Transubstantiation defined Reformation of the Clergie Albigenses condemned It Communicated with Innocentius 3. B. Rome Vide acta Conc. Palmer Onuph Plat. Genebr Spondan in Auctar. ad Baron The Councell of Lions an 1274. Fathers 1000. Against the errours of the Greekes Communicat VVith Gregory 10. B. Rome Guiliel de Nangis Gregoras Matth. Palm Plat. Onuph Spond The Councell of Vienna an 1311. Fathers 300. Against seuerall Heresies Communic With Clemens 5. B. Rome Platina Palm Onuph Spondan The Councell of Florence an 1439. Fathers 141. The Re-vnion of the Greeke and Latine Churches Armen Ind. Cōmunic With Eugenius 4. B. Rome Palmer Chalcond Volateran Plat. Spond The Councell of Trent Communicat With Pius 4. to the companie with which the Bisshop of Rome did communicate in the tyme wherein those Heresies were and this companie likewise hath opposed it selfe to them all neither did they euer oppose them selues all to any other companie whatsoeuer This companie therefore which I speake of and no other is and euer hath been the true Church 27. The 11. Argument That companie which hath euer borne and maintained the generall prouidence of common Church-affaires Arg. 11 is the Catholique But the companie in communion with the See of Rome hath donne this and noe other which to omitte histories wherein the thing is manifest and by Card. Baronius deduced at large I proue by Generall Councelles by which is seene euidently First the Generall communion of the Church in the tyme wherein each was held Secondlie the communion of the See of Rome with each of these Councelles and consequentlie with all those partes from whence the Bisshops came Thirdlie the communion of each of these Councelles with the former Councelles and precedent ages Fourthlie which is the thing I haue spoken of in this argument this Churches diligence in conseruing Church-discipline and condemning erroures 28. Harke how the canones roare if your nicer eares will beare the word in Bithynia in Thrace in Ionia in Italie in France euerie where Against Arius and his faction at Nice against Macedonians and Monothelites at Constantinople against Nestorians at Ephesus against Eutichians at Chalcedon against Waldenses Albigenses at Rome against the Begardes at Viēna against moderne Greekes at Lions and Florence and against Lutherās Caluinistes and all Protestantes at Trent In Defence Of the Sacramentes Of the Primacie Of the reall Presence Of the Incarnation Of the Deitie of the holy Ghost Of the consubstantialitie of the Sonne of God and other pointes of the Catholicke faith and Church Againe Sabellius from men of this communion receaues his doome in Alexandria Paulus Samosetanus in Antioch Pelagius in Carthage Berengarius in Vercells Gilbertus Porretanus in Rhemes Nouatus and Donatus in Rome Finally all Heresies that haue ben hetherto haue had their sentence of condemnation from men of this communion and company from this Church of ours This Church and no other hath maintained the faith hetherto at all tymes on all occasions This hath maintained the word of God and kept it to this day and you know not which it is but by this This Chutch and no other hath maintained the Fathers doctrine ād the authority of generall Councells hetherto This Church hath triumphed ouer all confessed heresies she hath allready suppressed more then two hundred and hath bruised the heads allso of those which last peeped out of Hell to hisse against the Truth 29 By the foresaid waie of Oecumenicall Councelles is demonstrated euidentlie the Vniuersalitie of the Romaine Church and the Catholicke communion which in
Pastors in it euer if that were the mysticall body of Christ for Christ appointed such till all meete Edantorigines EcclesiaruÌ„ suaruÌ„ euoluaÌ„t ordinem Episcoporum suorum ita per Successiones ab enitio decurientem vt primus ille Episcopus aâ—qâ—e ex Apostolis vel Apostolicis viris qui tameÌ„ cuÌ„ Apostolis perâ—euerauerint habuerit auctorem antecessoreÌ„ Hoc enim modo Ecclesiae Apostolicae sensus suos deferunt Tert. Praescript c. 32. And you must not aske them for they will shew you none but laie persons Let vs know what Councelles they haue kept and where what Nations they haue conuerted vnto Christ and by whom what Sainctes and Martyrs haue ben among them what Churches they haue erected what Heretickes they haue condemned and where and how and with what Nations and Princes they haue communicated and bring good Euidence to prooue it If this be the true Church conceale her not God is not ashamed of his Church if these people be the companie of holie ones let vs see their actions and good works If there were a continual succession of such men let vs see their monuments otherwise wee haue noe reason to beleeue that there were indeed any such in the tyme betwixt Waldo and our Sauiours ascension which are more then a thousand yeares If you will haue vs beleeue there were such all that tyme bring your proofe Lett vs know I saie and should repeate this question oft least you wittinglie doe forget it where they were from tyme to tyme what they did who were of their communion or tooke notice at least of theÌ„ as frindes or foes what writers they had what Bishops what Councels and this from age to age till you come to the Apostles daies The questioÌ„ is cleere the matter is of fact the thing of moment You haue bene searching these huÌ„dred yeares all papers and libraries and scrowles where is your answeare where is your euidence 6. If this were all donne which will be donne when tyme runnes backward and when euery thing whatsoeuer any minister for a shift can desire or imagine may be fouÌ„d euery where there would remaine yet a further taske and that were to shew that this religion of the Waldenses 2. Book 1. Ch. were vniuersall in regard of place or Nations But I need not vrge further for you are grauelled in the very first If you should offer to name Hus or Wickleffe I would proceed after the same manner with either of them and demaund proofe of their continuall succession euer since our Sauiour Christ did ascend and of their communion with Nations to verifie the Prophecies of the Old Testament and our Sauiours intention in the New and of their agreement with you in all pointes I would demaund euidence of all this of VVickleffe of Hus or of you for theÌ„ and desire to see the face of that Church her Actes and Monumentes her VVriters her Pastors c. And this with great reason before I beleeue it and embrace the communion of it and venture my soule in it because that which I demauÌ„d is hetherto vnknowne not to me onlie but to all the whole world THE SECOND CHAPTER That no satisfaction is giuen by recourse to our Church 7. THe nakednes of your cause appearing manifestlie thorough the beggarie of the VValdenses you would hide your selues faine in our Church and therefore flinging of that poore shift as vnsufficient you saie next that your succession hath ben continued by vs. But you may not rest heere The thing which wee demaund is a continuall succession of Protestantes that is of men professing the religion now currant in England Bring your euidence that in euery age there were some of these men VVee are not of your religion wee haue openlie condemned it as hereticall in the Councell of Trent and you doe persecute ours in England condemning many pointes of faith which wee beleeue so that if you take vs to continue you to the primitiue Church and to the Apostles this continuation is not Protestant wheras a Protestant continuation is the thing wee demaund Goe not to fast but consider well what heere wee haue in hand I demaund a continuall succession of men of your Religion not of ours you are to giue accompt of your owne predecessors not of mine of Protestants not of Papists You must shewe your owne Cards and not mine if doe meane to winne the game Wee doe frequent the Masse beleeue vnbloodie Sacrifice adore the sacred Hoste pray to Saincts worship Angells beleeue a Purgatorie pray for the deade honoure Images Wee lay open our consciences to our Priests and acknowledge in them power to Absolue vs and a diuine precept obliging vs to Confesse Wee beleeue that our Sauiour doth impart vnto the reconciled power to redeeme by good and penall works the temporall paine due to sinne and that the Church hath power by way of Indulgence to release it Wee beleeue Traditions Merit Iustification by works Obseruation of the commandements and works of Supererogation Vowes and a fuller Canon of the Scripture then you doe In our Hierarchie wee haue Bishops Priests Deacons Subdeacons and others all which in substance you haue not but an outward appearaÌ„ce onely Wee acknowledge in the Pope a superioritie ouer the other Bishops in the Church in Generall approued Councells an Infallibilitie and in each Member of our Communitie an Obligation of conformitie in iudgment to the iudgment and Decrees of these Councells In these and such other things essentiall to our Religion wee are distinct from you and therefore it is childish to name vs for men of your Religion It is true that you pretend to beleeue some things wich wee doe as the Trinitie and Incarnation and some parts of Scripture Neuerthelesse in other things within the compasse of diuine faith and religion wee are distinct as by the premises it doth appeare All Heretiques that euer were beleeued somethings with the Church but that sufficed not to make them of the same Religion with it or among themselues Iewes beleeue somethings which Christians doe so doe the Turkes and the Naturalists who beleeue a God notwithstanding Catholiques Iewes Heretiques Turkes and Naturalists are not ALL of ONE RELIGION Horses and Asses are liuing Creatures but not of the same species with a man Lutherans and Caluinistes are not Catholiques The Pope is no Protestant the Bishops of our Church are not of your communion our Priests are consecrated to say Masse our People beleeue as their Pastors All abhorre your Heresie and detest your Schisme Your Bookes are against our faith your lawes against the exercise of our Religion You accuse vs of Idolatrie Superstition Errour Heresie Name others name YOVR OWNE and a CONTINVALL SVCCESSION of them name not vs. Your Religion in that it is distinct from ours is made vp partly of newe deuised stuffe partly of old ragges left vnto you from the torne coates of Iouinian Donatus Aerius Vide Coll. R. Chalc. c. 23.
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 Deuil opposed to the Cittie of God or Societie of the Good Others think it to be Rome as it was in S. Iohns time when the Emperours there abiding did persecute the Church of Christ and as it will be about the end of the world Be it this or that or some other nothing is heere auouched against vs. It is not heere said that the Pope is that Woman or that he is the Beast on which the Woman sate or that he is one of the Heades of the Beast or that he is Antichrist No one of all these is heere affirmed why then do you alleage it what is this to the argument wherein I said the Scripture doth no where formallie contradict vs or how doth it iustifie your bragge that you haue Scripture in manifest places free from all ambiguitie on your side 43. And thus farre concerning the texts alleaged by Iohn White which he affirmed to be manifestlie and without ambiguitie for the Protestants where as not any one doth in termes contradict that which our Church doth teach which was the thinge he made his reader to expect But you will bid a man aske the Spirit for the sense of these places And to meet with you at this turning too so will I. You will direct him to the Spirit in your selfe in Iohn white I will direct him to the Spirit in the Church My direction and resolution is well grounded as I will declare here after Yours is not And if by this litle which hath bene said here in this Chapter a man would make a guesse at your Spirit he should quicklie find his nature First he contradicts the Spirit of the Fathers who held Purgatory merit c. SecoÌ„dlie he coÌ„tradicts the Spirit of the Catholike Church which he doth oppose in these things Thirdly he contradicts the Spirit of S. Iohn the Apostle and imputes vnto him a deliberate act of superstitious Idolatrie so you call adoring aÌ„gells together with grosse stupiditie that being tould once and that by an Angell too he would not forbeare but doe it againe But of this I shall speake againe in an other place that which for the present I conclude here is that the Scripture doth not condemne vs in plaine words You haue done all you can to shew it and cannot yet finde one place for this purpose You see allso by the way what I thinke of your consequences though that was not my scope in this discourse as I declared in the begining of the former Chapter THE SIXT CHAPTER That is vnpossible for Protestants to winne the cause by Scripture 44. HEretiques all generallie affect obscuritie they drawe their opponent as much as euer they can into the darke that he may not see there what they doe or their confusion be concealed from the people and so their credit saued I expected cleere places I looked for a coÌ„bate in the light you should haue shewne in plaine words in the Scripture there is no Purgatory Christ is not in the Sacrament reallie Priests and Bysshops may take wiues to worship Angells is Idolatrie These and the rest of your propositions you should haue showne there if you would haue woÌ„ne that way and haue done that which you pretended But you haue not done it you haue cited some places which haue it not in the words and in regard they are obscure to you or to the ignorant you suspect or guesse and preteÌ„d the sense which you would haue may lie secret in the words though you cannot shewe it there and wee knowe it is not there at all Wee haue light enough to see that the Scripture in those places doth not as much as obscurely speake against vs wee haue prayer aÌ„d industry wee haue the Fathers helpe wee haue innumerable eies regardiÌ„g the doctrine of the Church and the Scripture and coÌ„paring them together In a word the assisting Spirit with all his guifâ—s is in our Church 45. Now to shewe further how vnpossible a taske it is for you to declare and make it euident out of Scripture that yours is the true Religion and ours not I will turne the argument which I did vse in the begining of the former Chapter into an other forme aÌ„d make it thus If the scripture doth formallie auouch our doctrine and denie yours Arg. it is vnpossible for you to make it euident by the Scripture that your Religion is true and ours false But the Scripture doth formallie auouch our doctrine and denie yours and this I will shewe running thorough the points wherein our maine difference doth consist which are the Infallibility of the Church in deliuering Scripture aÌ„d Gods word generallie Traditions reall Presence OblatioÌ„ of Christs body aÌ„d blood in the formes of bread aÌ„d wine for the remissioÌ„ of Sinnes which is the vnbloodie Sacrifice The Primacie of S Peeter and his Pastorall office Absolution from sinnes by Priests Indulgences Iustice before God and intrinsecall in meÌ„ or inherent Iustification by works and Reward of them keeping the Commandements Freewill in works of grace Vowes and workes of Counsell not of command Single life prayer for the dead Intercession of Sainctes and Angells and finallie Worship of some things inanimate or sensles in regard of the reference they haue to things truely capable of honour more then ciuile In these generall heads the rest are included and these you name allwayes and stand most vppon them I am now by my promise to bringe their grounds out of Sripture wherein I will be as briefe as I can and will begin with the neerest which is the last aÌ„d so backwards till I meete the first againe Before I begine the taske two thinges are to be noted The first is that I am not in this Chapter to coÌ„tend about the sense and meaning if you pretend it is not that which the words offer immediately but that my taske is donne if I bringe places of scripture which affirme formally if the words be taken in their proper sense that which wee doe A further Iudgment or determination of the meaning and sense of the words I bringe is to be taken from the testimonie of the Spirit The Spirit I say is to be iudge of the sense and meaning not the spirit of externes or in them but the spirit in Gods Church And this Iudgment is euidently on our side as I will prooue in the third booke Here I am not to meddle with it but only to finde our doctrine in the same or equiualent words and to put it here downe This you must beare in minde likewise for the argumeÌ„t which in the third Chapter I made out of the Fathers It suffised there against you to cite our doctrine out of their mouthes Of their meaning the Spirit must be Iudge And not the Spirit in externes but the Spirit in the Church The second is that since to descend vnto particulars and to inquire each ones opinion in matter of Religion among ProtestaÌ„ts is endles and of infinite regard 3. Book
all tymes it hath had because the Romaine See or Bisshop as I haue shewed hath communicated with all those Councelles and the communion of each of those Councelles was vniuersall in the tyme wherein it was held by reason of the Nations and kingdomes from whence those Bysshops came which is set downe at large in Baronius And by this wee see cleerlie the greate amplitude of Goâ—â— Church wherof the Prophettes did speake whom in the begining of this booke I haue cited Neither is there any other Christian communion that can equall it all this tyme or is any way answearable to the description there putte downe I would goe Further yet and put your eie to it as it hath bene in each tyme but it is not necessarie to take the paines a generall viewe was all I did inteÌ„d aÌ„d this I haue exhibited The Catholicke Church is seene and knowne by her Vniuersalitie in Tymes aÌ„d Nations this Vniuersalitie is seene in the Generall communion of Christian Churches this generall communion is seene in Generall Councelles and these Councelles you may looke on when you will Hereafter I will examine whether this indiuiduall Church whereof I haue spoken hath diuine assistance and how farre but here I abstract from that question and if you graunt this to be the Catholicke Church as of necessitie you must I haue all I intend in this booke And for this purpose onelie haue brought these fewe motiues omitting infinite others which euerie where you may finde 30. For that which I haue alleaged out of Councells I neede say no more it is their communion onelie which here I vrge and the Tomes of Councells I suppose you haue in your librarie Of the truth of their doctrine I will speake afterwards If you will goe Further yet and see all the Bysshopricks of the Church Notitia Episcopat Aub. Miraei either in elder tymes or now take Miraeus and reade them there and marke allso in him those which are erected since the discouerie of the newe world If you will See the particular demoÌ„stratioÌ„ of each poiÌ„t of our faith out of Antiquity and coÌ„sequentlie the consent of the world in our Religion and cause from the Apostles tyme to this day looke in Cocciê° who hath taken the paines to declare it in two large Tomes and there are vndoubted Authors of euerie age though here aÌ„d there may be some allso which are not vndoubted works which the learned ad such as do write coÌ„trouersie are to discerne it being sufficient for his purpose to haue digested in that sort what he had reade Collat. doctr Cath ac Prot. cuÌ„ expr script verb. If you will See the consent of our Church and her doctrine to Gods word and your opposition to it reade the conference of my Lo. of Chalcedon If you desire to knowe the signes and markes of the true Church and in which and how in particular they are verified reade Bosius you haue it there And finallie if your desire be to see the Acts and Monuments of our Church in particular from yeare to yeare you haue them in Baronius who hath made in this kinde an ocular demonstration of it and thereby of our Church In the former Booke you had other proofes of our Church and in the next you shall haue more for the points which I handle in these three Bookes are connected and vnited so that one maintaines the other And you will finde the Bookes so to conspire against you that when you thinke you haue answeared any one of them the other two will oppose them selues to your answeare and saue me in the iudgment of an intelligent reader the labour of writing any more When you are about your answeare if you will needes be answearing and are thinking with your selfe how I may oppose it out of the grounds laid downe in these three Bookes you will guesse whether I haue spoken within my compasse and if you spend your iudgment more suddainlie your conscience I beleeue will then retract it THE FOVRTH CHAPTER The Iewes reiected 29. I Care not if I leaue you now consideriÌ„g what I said in the last chapter whilst I looke Further into more remote tymes on the begininges of our Church Dispute I neede not because neither the times present nor the persons into whose hands this will come doe require it and the cause doth contayne such an argument of truth that simply to relate ours is to refute others and a relatioÌ„ serues my turne for the coÌ„nection of my discourse In all Nations and at all yeauen the most obscure tymes it hath beene a generall notion a faith transcendent a common and most constant Principle that there is a Deitie soe fathers taught their children so Philosophers did prooue in schooles soe the worlds variety and order and beautie and maiestie did proclaime abroade No man so simple but knowes he hath a cause and each being of the same nature all the species all mankinde hath a cause Each subordinate cause hath a cause and the collection of subordinate and depending causes doth argue the existencie of a higher power supereminent vnto the collection on which power they all depend which efficient being none of the dependant causes is whollie without a cause and therefore hath of it self an infinite necessitie in Being and in all that appertaynes thereunto Moreouer because infinite in existencie and Being all wisdome all power all perfection is in it and this immateriall intellectuall immoueable omnipotent all-commaundinge Creatour wee call God who as he doth vnspeakeablie exceede all so is he in like manner incomprehensible of all and liues eternallie in the height and fullnes of blisse comprehending aÌ„d enioying his owne substaÌ„ce which is the roote and fountaine of existencie the originall and vniuersall veritie infinite wayes infinite and a most pure and holy Goodnes vnbounded euery way 30. Heere the Atheist a man that intricates himself in Circles and infinities to denie that which he cannot auoid God will interrupt my discourse and except that all subordinate efficieÌ„t causes depeÌ„d not vppon any determinate thing because they may either ruÌ„ne the rounde or ascende euer without an end This fellowe lookes in tyme to begette his father aÌ„d exchang relatioÌ„s with him and to be AdaÌ„s great grandfather infinite tymes and as many times more Adams sonne But his ignorance is verie childish Each man hath a cause as I said aÌ„d therefore the whole nature or species hath a cause for if any had not he weare not of the same species or nature with the rest he weare not a pure man The whole collection or multitude therefore of men the verie nature and the species doth depend on some cause efficieÌ„t which likewise dependeth on an other or is independent and immoueable if independent and immoueable it hath Being by it self preciselie without any cause condition or contingencie what soeuer and therefore hath a pure vnlimited and so an infinite necessitie in Being and this is God If the
quod etiam ipsi credebant alios autem timore cessissè simulatè consensisse Aug. Ep. 48. See Baronius as the yeare 359. about the Councell of Ariminium which approued the Nicene faith and cōdemned Vrsatius Valens c. Afterwardes happened that which S. Ierom speaketh of when the Councell was neither f◠nor approued and all Catholikes in the world admit that such a Councell might 〈◊〉 of Ariminium neuer approued by the See Apostolike nor euer acknowledged for lawfull by the Church and by your selues also reiected I answeare that there was noe cause of feare that the Church should by that acte be all deceaued and erre in faith for the Church hath alwayes the assistance of the holie Ghost to preserue her from errour in faith by couenant of God the Father and promise of God the sonne as in the next booke you shall heare at large Neither wanted there at any tyme learned men who knew that a Councell wanting the consent of the See Apostolique was not Oecumenical properlie nor an infallible rule of faith 58. If you plead against the visibilitie of our Church with this obiectiō it is weake for the Arians euer found opponēts and those visible such as at last wonne the field If you plead with it against the vniuersalitie of the Church it is also weake and impertinent it is impertinent as it comes from you because those Arians were not Protestantes and therfore their number makes nothing for the vniuersalitie of your cause And it is also weake because their communion was neuer with all Nations nor did euer equall the vniuersalitie of the Church Which is euident because the Catholique communion was elder by three hunderd yeares and was in that tyme spred ouer all Christendome and hath continued after Arianisme is gone these many hundred yeeres in the communion of the Christian world and more Natiōs haue bene since conuerted to it and are dailie and so will be till she hath bene in the communion of them all If therfore you will measure both take each communion in her greatest latitude of tyme and place or Nations and you will presentlie see Arianisme to be too narrowe and too short as not hauing possessed so many Nations nor dured so longe a tyme. Much lesse will you find that begining the same tyme it ranne side by side in an equall or a fuller streame through all ages to this daie and were so to continue if you intended this I should suspect your braine 59. Touching the comparison of it to that part of the Church at least which was at that tyme you thinke it so filled all places of the Christian world that Catholiques had noe roome This errour is of ignorance you may amend it if you inquire of some who did liue then If I should bring many testimonies you would saie I were tedious in matter of historie and therfore will content my selfe and you also if you be reasonable with one from many Authors S. Athanasius a man beyond exception together with diuers Bysshopes of Aegypt Thebais and Libia wrote to Iouiā the Emperour of the Nicene faith thus Know certainely ap Theodoret l. 4. c. 3. most holie Emperour that this same faith hath bene published from all memorie of ages this the holie fathers assembled at Nice haue confirmed to this haue assented all Churches euerie where as of Spaine of Britanie of France of all Italie of Dalmatia of Mysia of Macedonia and all Greece and all the Churches of Africke Sardinia Cyprus Creete Pāphilia Lycia Isauria and the Churches of Aegypt Lybia Pontus Cappadocia and the Churches of the bordering countryes and finallie the Churches of the east some fewe excepted which doe fauour the Arian sect for wee doe certainelie know the sentence of them all and haue receaued letters from them and doe know certainlie most holie Emperour that although a fewe doe contradict this faith the whole world cannot suffer preiudice therby 60. Sixtly you oppose vnto vs want of vnitie I answeare that all Catholiques doe submit their vnderstandings to the iugment of the Church and to the generall decrees of their Pastores and masters readie to beleeue whatsoeuer they generallie in Councells doe define and to reiect whatsoeuer they condemne and by these meanes are vnited perfectlie vnto those Councelles and to the whole Church in faith and iudgment about religion each man in the Church hauing his vnderstanding vndeuided in beleefe from the Church and so being one with it Vnitie consisting in Indiuision as you haue learned of the philosopher lōge agoe Our Councelles likewise are one in doctrine as the partes of Scriptures are though they be not Scripture but declarations of Gods word that is they are vndiuided there being amōgst thē all noe opposition or dissent in decrees and definitiōs ād the later receauing what hath bene formerlie defined wherof hereafter I will discourse a part because as Iulian Porphyrie and others thought they sawe cōtradictions in the Scripture so you haue imagined the like of Coūcelles though nothing so many nor haueing that shew as those had which by the foresaid infidelles were obiected and if you know not so much you are not of that reading your frindes haue taken you to be To your argumente I saie therfore that this companie hath vnitie in beleefe noe man at all in the companie being diuided from the rest in beleefe howsoeuer about thinges vndefinied and vndetermined by the Church in their tyme there might be diuersitie of opinions ād may be now in the like as he knowes that hath bene a weeke in the Schooles of deuinitie The same companie hath originallie likewise vnitie in religion and faith each vnderstanding in the whole mysticall bodie being submitted to the same iudge of cōtrouersies that is to Gods Spiritte in the Church Catholique and acknowledging this one Spiritte and this one Church and this one Spiritte in this one Church iudging defininge determining ruling all VVhich common vnion and consent in one makes their communion so generall so firme and so conspicuous as you are faine to see with your eies against your will 61. A seuenth argument is made against succession and it is obiected that wee haue noe succession of Catholiques or of such as wee are I answeare that the Catholique religion and Church is that whose communion is with all Nations as you haue heard and a Catholicke is a man who doth resolue his faith into this Church and into the Spiritte which doth assist and teach it such were all who did receaue the Generall Councelles before spoken of and the doctrine of the Church present to the tymes wherein they liued which were infinite and such will be to the worldes end If you will haue some assigned more particularly that you may dispute against them I name whole assemblies of pastors in Generall Councell I name the Generall Councells mentioned heretofore In them was our Succession and the Catholique Church in them was conspicuous and worlds of people did communicate with
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
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
one S. Cyrill heere doth speake of the other S. August tract 96. in Ioan. To helpe the ruder to the vnderstanding of this difference in the knowledge of the same things Suppose a man were borne and bred in a caue vnder groūd and there taught that aboue there be heauens sunne and starrs And afterwards brought out in a cleere night to behold the beautie of the firmament with the heauens immensitie In the day to see the Sunne illustrating all the world with his light This later knowledge of these things is cleere and perfect if you compare it with the former which he before at his being vnder ground where he saw no greater light then a poore candle had of them So is the Churches knowledge heere Heere belowe she is instrusted that in God there are three persons the Father the Sonne and the Holy Ghost and makes an vnperfect obscure conceipt of it but when she getts vp thither she shall behold God cleerely as he is in himself And so all the rest of the Mysteries which now she doth beleeue 37. The fourth waie is to saie that the place is to be limited to those truthes which are necessarie for the commō people But this holds not for what shall become of the learned who shall compound differences in religion condemne Heresies and repaire the faults of Schisme which teare the Church in peeces if the Spirits assistance doth it not In vaine doe you limit the words of God you are a man you are not God you cannot rule him ād pare of what you please from his promise his words import all not onelie whatsoeuer is necessarie for common people but all whatsoeuer he hath reuealed they are extended as farre as the necessities of the Church do require Againe it is one thing to determine how far this assistance is affoorded to this or that Christian in particular which liues in a Catholique countrie and in peace another thing it is to define how farre it is affoorded vnto the whole bodie of the Church 38. The last waie is to saie that this promise was to be performed onelie in the inuisible Church by teaching them priuatelie This is false For the Church whereūto this promise was made was the visible Church and God made it to no other The Apostles were visible And how could it be otherwise whē their noise went ouer all the world The companie of Christians in communion with them were visible Their Successors the Pastors of the Church were visible Their office of preaching of ministring the Sacramentes and gouerning Gods people did manifest their persons to the flocke The guifte of tongues of interpretation of working miracles and the like made the men and so the Church visible The predestinate needed visible instruction Rom. 10.14 for how should they beleeue vnles they heare saith the Apostle in this case and how should they heare without a preacher and a preacher you knowe is visible you see him you heare him you can point at him Now preachers deliuer not infalliblie such doctrine as the predestinate are to beleeue without assistance and therefore for the predestinate peoples sake it was all together necessarie to assist the Church in visible actes in preaching in deliuering true doctrine which is to assist the visible Church In fine the office of the Apostles and Pastors whose actes are in teaching and directing others and consequentlie visible actes could not be rightlie performed without Assistance which you confesse and our Sauiour intending the perfomance of those actes that so his Church beīg called by his word deliuered with the mouthes of mē might be gathered out of all Nations did leaue them that is the Apostles and their Successors to this end diuine Assistance and said the Paraclete whom the Father will send in my name he shall teach you all things Iohn 14. v 〈◊〉 16 〈◊〉 13. and suggest vnto you all he shall teach you all truth 39. The third place I am to inculcate for this Assistance containes the Testimonie of the vndeniable Christian Church acknowledging the receipt of it For if wee produce euidēce for the promise and this by couenāt and for the actuall sending and finallie for the receipt of this Assistance by such as confessedlie might doe it in the name of the whole Church the cause is wonne To proceed therfore to this part you will confesse that the Apostles were the true Church and that if they receaued this Assistance the Church receaued it and as they vnderstood the promise and beleeued it so wee are to vnderstād and to beleeue it Now it is most certaine that they receaued this Assistance and did not onelie beleeue that according to the promise of our Sauiour they had it infalliblie when they were to determine matters of Religion but they did further declare vnto Christians this Assistance and direction which they had ēioyed and did puhlishe it to be beleeued by the Church For the decree which after much dispute and inquisition they made in their generall meeting at Ierusalem they begin thus It hath seemed good to the holie Ghost and to vs. Acts 15. v. ◠affirming by these words plainlie and proposing allso to Christians to beleeue their publique act and decree to be the act and decree of the holie Ghost And if it were his allso then he with them made it assisting and directing them in the doing as our Sauiour had promised he should doe And herein the Apostles gaue example to their Successors to vnderstand our Sauiours promise so and to beleeue and doe so as they haue vnderstood it and beleeued and done The place is cleere The thing is vndeniable 40. As these Masters of Christianitie had vnderstood beleeued done assuring themselues and others of diuine assistance in their common definition and decree by reason of our Sauiours promise without any more adoe he being God and therfore meaning as he said and as good as his promise so did their successors vnderstand beleeue and doe in regard the promise was made foreuer And therfore they allso beleeued and assured others of diuine assistance in their common definition and decree by reason of the same promise This the pastors assembled in generall Councells haue done euer since and the Christian people in communion with these Councells haue beleeued it Those Christians which liued in the first age did beleeue that the Apostles had by vertue of our Sauiours promise diuine assistāce to propose and spred the Gospell and to teach rightlie the word of God and that they were therfore to be beleeued in all which by generall consent they did propose or wherein they did all agree so that the Predestinate ād all others might securelie beleeue as they taught and goe on towards heauen that way which they pointed out The Church in the second age did beleeue that the Church in the first age had the Assistance of the diuine spirit by vertue of the promise of Iesus Christ and therevppon beleeued allso that
manners all most infinite And further yet there is and hath ben controuersie about the rule it self as which it is how much is Scripture which booke which chapter which verse is or is not holy Scripture what is the meaning of this or that verse which controuersies must be decided otherwise there will neuer be vnitie and consent about the diuine Word rule and lawe Now these things cannot be determined without Diuine Assistance as I argued before and for the Vnitie in Religion and the CommunioÌ„ and Perpetuitie power to determine them is necessarie wherefore since our Sauiours Prouidence was not deficient it followes that there is and in the Church such power and Assistance 47. Fourthlie if the holie ministerie in the Church of God be established as a rule of mens faith to the end they be not in their faith wauering and borne about with euery winde of newe doctrine to the circumuention of errour then is it by Gods assistance and perpetuall watch and direction infallible but the sacred ministerie of the Church of God is thus established by Iesus Christ which I proue by the testimonie of S. Paule before alleadged he Christ Ephes 4. v. 11. c. gaue some Apostles aÌ„d other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministerie vnto the edifying of the bodie of Christ vntill wee meete all into the vnitie of faith and knowledge of the sonne of God into the measure of the age of the fullnes of Christ that now wee be not children wauering and caried about with euerie wind of doctrine in the wickednes of men in craftines to the circumuention of errour 47. Fiftly since you distinguish the doctrine of faith into fundamentall and not fundamentall it followes that the Apostles had put into their mouthes for instruction of Gods people doctrine allso not fundameÌ„tall Iohn 15. v. 15. all thinges whatsoeuer I hard of my father I haue notified vnto you said our Sauiour to the Apostles Whence I inferre also that that doctrine shall neuer out of their mouthes or the mouthes of their successors while the world endures and proue it by Gods couenant of assistance Isay 5â— my spiritte that is in thee and my wordes that I haue put in thy mouth shall not depart out of thy mouth aÌ„d out of the mouth of thy seede aÌ„d out of the mouth of the seede of thy seede saith our lord from this present and for euer And by the promise of our blessed Sauiour Isay 14. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paraclete the holy Ghost whome the Father will send in my name he shall teach you all thinges and suggest vnto you all thinges whatsoeuer I shall say to you 49. That you may the better vnderstand this peece of diuinitie which doth oft occurre I will spend a litle more tyme in it to let you know first that you and the rest of your fellowes in this matter doe crosse and contradict your owne selues For touching other pointes pointes of religioÌ„ and gods word which you saie are not fundamentall Further Confirmation of the former arguments either there is certaine knowledge to be had of them or there is not make choise of which you please If you be not certaine you must confesse you doubt of the truth of such pointes and of the meaning of Gods word in all places by vs alleadged which are not fundamentall and that you confidentlie auouch in the pulpitte and maintaine against vs in the matters of reall presence iustificatioÌ„ merit workes of Supererogation sacrifice inuocation of Sainctes c. that which you doubt whether it be as you saie or noe If you be certaine either you meane that the Spiritte doth assist and assure you in more then fundamentalles which indeed is your ordinarie pulpite bragge where none dispute with you and consequentlie you must graunt against your distinction that the assistance of the Spiritte is extended further then to your pretended fundamentalles or you meane that you are not assured by the Spiritte but onelie by your witte which witt you oppose to the witte and iudgment of all the Church in diuine matters And if it be thus you contradict you selues because at home you say you resolue it not into your owne witte but into the Spirit 50. You answeare that by illation you conclude against vs but who knowes not that the difficultie is about the sense of the place from whence you offer to conclude against vs and that first you must be certaine of this sense before you can extract any thing out of it by good consequeÌ„ce I demaund therfore whether you be certaine of the sense or noe if you be not you are not certaine of the conclusion which you draw there hence as euery logitian can tell if you be then I demaund how since mans witte in diuine matters may mistake and this you confesse assistance of the Spiritte you haue not or if you pretend to haue it then confesse that in your owne iudgment it is extended in Gods promise to more then fundamentalles 51. Secondlie you contradict the whole Church aÌ„d her spiritte in this foolish affirmatioÌ„ of the Churches errour in pointes not fuÌ„damentall as you call them A second Confirmation And this I proue because all ChristiaÌ„s that euer were in the coÌ„munion of the Church hetherto did submitte their iudgmeÌ„t to the generall iudgmeÌ„t of the Church in the age before them beleeuing all whatsoeuer was theÌ„ generallie aÌ„d without exception beleeued whether the point were one of those which you call fundamentall or were not one of them in somuch that you are not able to name any one point held generallie without exception in any former age to be matter of faith though it were not one of your fundamentalles which point was reiected by the Church generallie in any ensuing age And to giue all the scope in this you can desire take all the tyme from the comming of the assisting Spiritt which was the whitsontide next after our Sauiours ascension to this present yeare But be sure you obserue diligentlie what I haue said in this argument and doe not speake of thinges which are not to this purpose either because they were not generallie and without exception esteemed matters of faith by the Church Catholique or because the contradiction tradition was not the act of the Church but of some priuate man either mistakeÌ„ by ignoraÌ„ce the Church not approuing his assertion or pertinaciously a uouching it â—n Hereticke and so without and none of vs. 3. Confirmation 52. The truth of that which I haue said is further yet manifest in this that all whosoeuer were generallie condemned for Heretiques in any former age by the Church were esteemed so by the Church in following tymes whether their Heresies were in matters you call fundamentall or not as he may see who will runne ouer the Heresies of former tymes whence it followes elderlie that
it hath beene so farre from this that for a thousand yeares together there was a deepe sileÌ„ce in the world and no Protestant sermon heard yea Luther did verie earnestlie listen after such a sermon Luth. de Missa prâ—uata ton 7. but his learned eares could heare none saue onelie from the diuell one and that indeed he hath registred in his writings 115. Hauing entred into the consideration of your inuisible Church I will be bould to looke about me where are your Superintendents how do they exercise their office without being seene Your Ministers of this Church who creates them and how is euerie one a minister or some sheepe and some pastors how do you knowe the pastors from the sheepe the ministers from other men are all Apostles 1. Cor. 12. v. 28.29 are all prophets are all Doctors are all miracles haue all the grace of cures do all speake with toÌ„gues do all interprete who do who doe not how may one knowe how do you knowe v. 27. S. Paul saith some verily God hath set in the Church first Apostles secondlie Prophets thirdlie Doctors next miracles then the graces of doing cures helpes gouerments kinds of tongues Are these things in the inuisible Church and if they be not there how is it the Catholique Church are there tongues in that deepe silence is there gouerment in that confusion are there helpes and cures where no man seeth anothers wants and miseries miracles and none wonder Doctors and no Schollers Prophets and Apostles and no preaching of the word Where are the pulpits where are your communion tables how are the collectioÌ„s made do you meete onelie in the night or in the daie or not at all what calles you together if you meete a signe that may be seene a sound that might be heard and you might be found which is against the nature of a Church inuisible Your assemblies for a thousand yeares together how were they made and where or did none preach all that tyme did no Bisshops gouerne did all beleeue and so long and so ordinarily without preachers how could that be how could your people inuocate in whom they beleeued not how could they beleeue whom they heard not and how could they heare without a preacher Answere for your Church and teach S. Paul something which he knewe not If you admit gouermeÌ„t aÌ„d instruction and order in that Church you grant it to be visible for these things are visible If you denie them you cannot shewe how those your imagined predecessors had any faith and were a Church militant So that you puzzle your owne selfe in this busines and are ouer come without an aduersarie 116. I note it therfore for a particular weakenes in your braine that determining to feine a Church of predecessors you had not so much wit as to inuent a thinge which did not infold a contradiction in it selfe as this doth for being inuisible it hath no preachers for preachers are visible things now where there are no preachers there is no faith where there is no faith there is no Church the Church being a Congregation or Societie of faithfull people therefore in making a Church inuisible you make the same thinge to be a Church and no Church Againe there are no Saincts where there is no sanctitie there is no sanctitie where there is no faith no faith where there is no preaching no preaching where the is no mission Rom. 10.15 no mission where there is no gouerment no gouerment where there are no gouerners And in an inuisible coÌ„panie there are no gouerners therefore froÌ„ the first to the last there are in it no Saincts Notwithstanding it hath nothing else you say but Saincts So that it hath people in it it is a Societie of Saincts if wee beleeue you and yet hath not a Sainct in it which is another contradiction 117. Moreouer this Church of yours hath preached continuallie Protestantisme in all Nations because in all Nations you haue had Saincts if your imagination be admitted and sanctitie is grounded in faith He that â—hall be ashamed of â—â—me and of my words him the sonne of man shall be ashamed of When he â—hall come â—n his Maâ—esty Luke 9. â—6 faith gotten by hearing as I said before yet all this tyme she hath not spoken but was ashamed of her owne faith Now how these two hange together do you iudge If you thinke I doe you wronge in accusing your Church of silence take in hand againe the Argument of the first booke produce euidence of anie one man yours or ours frind or foe ChristiaÌ„ Turke or Athiest that euer heard a Protestant speake in any place of all the world a rome wide ynough in any part of fifteene hundred yeeres before Luther a tyme longe inough or euer since the begining of the world if you would haue a longer space and though this will not serue for a Church of all NatioÌ„s yet will it shewe that you know something more then all your fellowes and that you haue profited a little since you wrotte last As for the credibilitie of your deuice they will beleeue yet another Gospell on your bare word against all the euidence in the world that beleeue this conceipt of yours and euerie yonge Logician that hath heard his master talke of Chimeraes can make as good and ground them as solidlie as you doe for euerie child knoweth that the Church militant is a Societie of men seruing God which men are not meere Spirits but things visible the Societie of theÌ„ allso is a thing visible teaching baptizing ruling conuerting Nations confuting Heresies are visible acts In nullum nomeÌ„ Religionis seu verum seu falsum coagulari homines possunt nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligeÌ„tur S. Aug. li. 19. cont Faust c. 11. and acts of the Church of God Man oweth vnto God visible acts of worshippe and not inuisible only praise sacrifice Sacraments are visible things the word of God is visible yea God comming to raise this Church did exhibite himself heere visible God himself was seene with mens eies as I told you in the second booke and if you be a Christian you beleeue it The Church which you speake of being inuisible can be no Societie and therefore no Church And as it is no Church but a Chimericall non ens so the acts of it proportionablie be negatiue it hath conuerted no Nations it hath confuted no Heresies it hath brought vp no Saincts Before Luther it was in no place it administred no Sacraments it made no Sermons It had no conscience no mouth no face 118. Vnworthie therefore is this fiction of yours to be compared to the Church of God these imaginarie Saints of yours to the Saints of Allmightie God these dombe preachers to the Apostles of Iesus Christ and their Successors this vnsociable societie not daring to appeare or whisper a fore men for many huÌ„dred yeeres to that Church which hath
of it which he declares largelie in old Heretiques and the same wee see in the moderne by experience and then concludes that it is therefore verie necessarie in regard of so many windings of errour to direct the line of propheticall and Apostolicall interpretation according to the rule of the ecclesiasticall and Catholique sense 83. This is heere sufficient for Traditions diuine and Apostolicall which the Spiritte of the Church being to leade vnto all truth doth distinguish from such as are false and superstitious and doth easilie defend against all you can say The Scripture hath not one word against them as anie man will easilie see who doth but marke what he doth reade and will not take speaking for writing which the most ignorant with attention can distinguish in them selues being able to doe the one and not the other And the Fathers are cleere as you haue seene requiring euer tradition as indeed it is required for the Scripture and for the sense though the written word be perfect within its owne bouÌ„ds You allso though you loath it neuer so much must needs admitte of it for the Scripture for the number of Canonicall bookes for the pars of them for the sense and for other things you being not able anie other way in the world to answeare anie man who would denie them or to persuade him to beleeue that you haue the word of God or anie part of it Moreouer this doctrine is by generall consent of the Church defined in the Councells of Nice and Trent and hath beene the meanes whereby the Catholique Church hath conserued vntill now the word of God and therefore the contrarie open Heresie being opposite vnto Gods expresse words which I haue put downe in the begining of this chapter and to the beleefe of the old Fathers of generall Councells and of the Church 84 The text all scripture is profitable c. is answeared in the first booke c. 4. It is profitable true but it is not all sufficient It is sufficient too in one kinde for the written word but nor in all kinds not all-sufficient Tradition and diuine Assistance are necessarie too each in their kinde doth concurre Tradition is more generall then writing it deliuers the scripture and the sense of it and can teach also without writing and did before the Scripture was extant This Tradition relieth vppon the diuine Assistance whereof I haue discoursed largelie the third booke and neede not repeate it heere Particular causes in this lower world are sufficient in their kinde a horse to generate a horse a man to generate a man but the effect is not produced without the concurrence of higher causes The Sunne and a man saith the Philosopher produce a man The inferiour and superiour causes are sufficient in their kinds and yet vnles the prime and most vniuersall cause doth concurre nothing is produced You are to prooue that the Scriture is sufficient in all kinds if you will exclude tradition To all your peaching your mouth is profitable and sufficient too in that kinde you need not two mouthes but wthout a tongue you cannot doe it Mouth and tongue are profitable and sufficient in their kindes but you cannot doe it without braines braines and witte are profitable and sufficient in their kinds but all will not serue without learning So that you see the argument is not good it is profitable and to all therefore all-sufficient 85. And thus I am come at last to the end of this part also hauing answeared the chiefest things which you oppose in the decrees of the Church and shewed how the Church representatiue is vniustlie accused of errour The Decrees of generall Councells were beleeued before Caluin had any Schoole and will be when he hath neuer a Scholler In them is the highest TEACHING AVTHORITIE in the world and therefore the Schollers of Iesus Christ must beleeue what they define The sheepe are not to choose their pasture ould wiues and plowmen are not to decide Controuersies in Religion they are not to asceÌ„d the Chaire and expound Scripture to the world No the Pastors must doe this Mat. 28. Act. 20.10.21 Ephes 4. The Apostles aÌ„d their successors were sent to teach God put Bisshops to rule the Church he charged Peeter to feede his flocke The pastors are to teach The sheepe to learne 86. In generall Councells the Pastors are are assembled their Authoritie is vnited there to moue the Whole to teach the Church The Church is to followe their common direction and therefore it belonges to Gods prouidence to assist them defining And the whole Church vniuersallie doth beleeue that such Councells are assisted and cannot erre learned vnlearned people and Pastors all beleeue it and all the Church as I shewed you before cannot erre The Apostles did beleeue it allso and so vnderstood the promise of Iesus Christ Act. 15. Io. 16. when he said that the holie Ghost should teach them all truth God rules and moues the lower world by the higher The heauens vertue doth begette and conserue things heere on earth To the heauens for the regularitie of their Motion he hath addicted an Intelligence Our Sauiour hath so disposed his Church that the Laitie are mooued and gouerned in matters of Religion by the Clergie Rom. 20. Rom. 10. The Pastors begette and conserue in the people faith by preaching the the word of God And to the Pastors for the Regularitie of their Motion he hath left an Assisting Spirit Io. 16. the Holie Ghost the Spirit of Truth The Christian truth is to be learned in the Schoole of Iesê° Christ this Schoole is the the Catholique Church The highest CHAIER in it is a Perfect Oecumenicall COVNCELL No man hath or can with any apparence pretend as will appeare in the examination a fuller participation of the TEACHING POWER then such a Councell 87. To make an end therefore coÌ„sider well what I do saie That definitioÌ„ which the Catholique Church vniuersallie Of Church proposition there is more in the third booke where I haue allso told you how the diuine authoritie aÌ„d the Church authoritie doe moue both in seuerall kinds to the same acte doth take for a sufficâ—eÌ„â— direction of her faith by way of Proposition IS FREE froÌ„ errour Otherwise the Catholique Church vniuersallie might erre which is vnpossible as I haue declared in the third booke Now the Catholique Church vniuersallie doth take the definition of the Councell which SHEE ESTEEMETH Oecumenicall to be a sufficient direction of her faith by waye of Proposition as I haue declared there also And hence it comes that the definition of a Councell ESTEEMED by the Catholique Church Oecumenicall is free froÌ„ errour Will you haue another way without recourse to such a Councell Take this What the Bisshops diffused those I meane who are in the Catholique communioÌ„ do vniformelie teach is true If you should oppose that they are many and that you cannot know the doctrine of them all being diffused I would answere that by their communion with the See Apostolique their doctrine is knowne sufficiently for this purpose aÌ„d their communion is very manifest vnto all Where you must note that it is the exteriour professioÌ„ which I atteÌ„d vnto PropositioÌ„ this is easilie knowne and this as farre as it is vniforme in ALL Bishops in the Catholique communioÌ„ be they many or few so they be all is WARRANTED by the Holie Ghost and by this exteriour proposition or commoÌ„ doctrine whatsoeuer els any of them thinke secretly in their mindes I am to be directed Ephes 4. Mat. 28.10.16 He Christ gaue Pastors that wee be not wauering Teach all Nations and behold I am with you The spirit of truth shall teach you all truth If you dispute againe meddle not with points not yet agreed vppon among vs. Talke not of things controuerted in our Schooles at this daie The proposition which you oppose if you will oppose me must be a Catholique proposition agreed on generally by the Church Other things I can dispute in our owne Schooles and with such as know them better then you doe