him selfe vnto his creatures but that some tymes extraordinarilie he vvorketh by him selfe vvithout any concurrence of them as he did vvhen vvith a vvorde or touche he restored health vvhich ordinarilie he doth by phisitions and secoÌ„d causes so likvvise ordinarilie god sendeth pastours and preachers and giueth theÌ„ authoritie by others yet sometymes also extraordinarilie he sendeth them immediatlie from him selfe As for example Moyses and Aaron in the olde lavve vvere sent immediatlie froÌ„ god to recall his people out of Aegipt and to rule and gouerne them in matters of religion but the highe preestes vvhich succeded Aaron and vvere consecrated by him and his successours vvere sent by an ordinarie mission In like manner in the nevve lavve saint Peter and the rest of the Apostles vvere called and sent extraordinarilie immediatlie from Christ but they vvhich succeded the Apostles and vvere ordained by them by imposition of haÌ„des and other ceremonies vvere sent by an ordinarie mission bicause oure sauiour Christe vvhem he instituted his Apostles did also appointe a coÌ„tinuall order by vvhich others should succeed them in their offices vvhich vvas imposition of haÌ„des by a Bishop lavvfullie consecrated and so the Bishops vvhich novv are maie trulie affirme that they are sent from Christe to rule gouerne his churche bicause they are consecrated instituted by the order vvhich Christe hath appointed and they succeded the Apostles vvhom Christe immediatlie sent to preach teach and minister sacramentes Novv betvvixte these tvvoe missions this amongest others is one difference that an extraordinarie mission must be proued by miracles or plaine prophecies els euerie one maie bragge that he is sent extraordinarilie and noe man shall controlle him but an ordinarie mission needeth noe such proofe and therfore he vvhoe is sent by an ordinarie mission if he can shevve that he vvas instituted by the ordinarie meanes vvhich Christe hath lefte in his church and that he succedeth them vvhoe vvere counted lavvfull pastours and preachers he giueth sufficient testimonie of his ordinarie mission commission If then oure nevv preachers be sent by an ordinarie mission leâ—t them shevv their succession tell vs the pedegree of their predecessours that vve maie see vvhoe vvere bishops before them and vvhoe consecrated and instituted them and vvhoe gaue them commission and authoritie to entermeddle in the rule and gouerment of the church for so Christe ordinarilie sendeth preachers pastours to his churche â— prescr c. 38. Thus Turtullian vrged the heretikes of his tyme. Let them saieth he shevve vs the origen of their churches let them vnfolde the order of their bishopes vvhich by successours so ronneth on from the beginning that the first bishop haue for his autour and predecessour some one of the Apostles or apostolicall men vvhich liued in the Apostles tyme c. As the churche of the Smyrneans doth register Polycarpe placed by â—hon as the churche of the Romaines hathe Clement ordained by Peter c. To this proofe S. Augustine putteth the heretikes of his age eâ—n partem â—Donati nomber saieth he the preestes euen from Peters seate and looke vvhich to vvhich succeeded in the order of those ffathers And in an other place he saieth that this succession of preestes is the thing cont ep fundamenti c. 4. vvhich holdeth him in the catholike church bicause he knevve that there is the true Churche vvhere is true religion there true religioÌ„ vvhere true pastours to teach it and there true pastours vvhere one succedeth to another by an ordinarie succession And thus vve must vrge our nevve reformers to declare vnto vs the pedegres of their ancetours to shevve vvho be the predecessours to vvhom they bee successours if they vvill haue vs to admitte them as the ministers of God sent by an ordinarie mission But this they can never doe for vvhoe I praye yon vvas the immediate predecessour of Luther and Caluin or vvhoe vvas hee that made the first superintendent in Inglande I am sure and all the vvorlde yea they them selues vvill vvitnesse that they are noe successours to the catholike bislopes and pastours bicause they degenerate froÌ„ them altoge-ther and they vvere faine to contemne disobey them before they could open their mouthes in pulpites Yea our pastours vvere so farre from ordayning them or instituting them giuing them authoritie that they cried out against theÌ„ as nevve startuppes coÌ„demned them for heretikes Antipastours and nevve yea false Apostles Nether can they deriue theÌ„ selues from any other lavvfull pastours for before they them selues tooke vppon them the name and office of pastours there vvere none at the tyme of their rising but oure catholike pastours Yea as in the next booke is proued they cannot deâ—iue their descente from ancient heretikes bicause in all poyntes they agree not vvith anie of them and if they could yet vvere not that sufficiet for they vvere counted condeÌ„ned for arraÌ„t heretikes and intruded them selues as these men doe into the true pastours offices vvere theÌ„ selues as these men are the first of their familie succeding to noe predecessours Here they fynde theÌ„ selues much pressed knovve not I dare saie vvhat to ansvvere but yet they vvill playe smalle playe rather then sirte out and vvill make harde shifte rather then noe shifte and shape a mishapen ansvvere rather then noe ansvvere And vvhat is that They saie that the Apostles vvhich vvere the first bishops pastours had for a tyme â—heir lavvfull successours but at the lengthe the Churche failed and the pastours vvith it vvith them the succession decaied but yet aftervvard Luther Caluin reuiued this dead Churche againe restored the pastours And so saie they vve succeed the Apostles and their immediate successours but by interruption of manie hundred yeares But this God knovves is a poore shifte a stale shifte For this vvas the ansvvere of the heretikes of Tertullians tyme against vvhome he vseth noe other argumeÌ„t then the absurditie vvhich follovveth so absurde an ansvvere l. prese Then saieth he truth vvhich vvas imprisoned expected Marcionites her redeemers and in the meane tyme pastouts preached falsly and the christians belecued erroniouslie manie thousandes vvere vvronglie baptized so manie vvorkes of faithe ministred a misse so manie chrismes evillie vvrought so manie preest-hoodes and ministeres not rightlie done so manie martyrdoomes all invayne The like maie be saied against Luther Zuinglins Caluine and other nevve Apostles of this tyme If the Church failed before youre comming then she expected manie hundred yeares for you in particular then all ministerie in the Churche vvas all this vvhile vvronge preaching teaching vvas false they vvhoe boare the name of true pastours vvere not so that societie vvhich vvas dispersed throughout the vvorlde vvas counted the only christiaÌ„ Churche and vvas persecuted for the same by the deuill his ministers vvas a synagogue of the deuil established and vpholdeÌ„ by the deuill so one deuill psecuted another all martyrdomes in that
able to hide or vvipe avvay this marke vntill they abiure and renounce euery one of the old heresies vvhich they haue renevved and imbrace vvholly and intierly the Catholike fay the vvhich they haue forsaken The fifth Chapter handleth another marke of an heretike vvhich is vvante of succession OVr aduersaries nether can nor vvill deny but that our Sauiour Christe and his Apostles once planted true religion and established a true Churche in the vvorld Ephes 4. in vvhich Pastours and Doctours vvere appointed to minister Sacraments to preach the vvord of God and to gouerne and rule in the Churche The Actes of the Apostles vvitness no less Act. Apost vvhich set before our eyes the beginning and progress of the primatiue Churche the beginning in Hierusalem the progress amongest the Gentils For vvhen Christ dyed the principall foundatioÌ„ and corner stone vvas layed vvheÌ„ the Apostles vvere created the building vvent on and vvhen they by preaching miracles augmeÌ„ted the nomber of the first Christianes then vvas the building of this Church perfited and brought to that splendour and perfection that the Scribes and Pharisies emulated and enuied the glorie therof and sought the meanes to ruine this vvorke of God Act. â— but in vayne for as Gamaliel told them the vvork of God no povver can dissolue Act 7. â— Against this Church the deuil raysed a tempest vvhich began vvith a storme of stones amongest the Ievves but by the Emperours and heretikes hathe continued vnto this day In this Churche vvas called a Councell in Ierusalem vvhere sainct Peter as the head pronounceth the sentence Act. 15. and sainct sames subscribeth The first pastours of this Church vvere the Apostles sainct Iames vvas Bishop of Ierusalem sainct Ihon of Ephesus sainct Marke of Alexandria Eus l. 2. â— 1â— saint Peter first of Antioche then of Rome vv ch vvere his particulers seates for he vvas supreme Bishop also of all the Christian vvorld Io. 21. And in Antioche Euodius succeeded to sainct Peter ep ad Antiâ— after him Ignatius In Rome after that he had exercised the function of a supreme pastour for the space of tvventie and fiue yeares departing not vvithstanding some tymes as busines or persecution enforced him before his deathe he appointed Clemens for his successour but he refusing Act. 1â— Gal. 2. Linus and Cletus sainct Peters coadiutours Epiph. har 27. succeeded him and after them sainct Clemens accepted of the charge Sand. pag. 256. The other Apostles in other places lefte their schollers to succeed them yea and placed others in other places vvhere them selues could not reside as sainct Ihon appointed Policarp at Smyrna Tert. l. praes â— 3â— To be breefe Ecclesiasticall histories from the Apostles deriuâ— a Christian Church and succession of pastours vnto these dayes So that a true Christian Church vvas once planted and established Vvhich if it be true then vndoubtedly that novv is the true Church they the true Christians those the true pastours that the true fay the vvhich from the first and primatiue Church by a continuall succession can be deduced for the Church is called apostolicall not only bicause is vvas once planted by the apostles but also bicause it is descended from them by succession And they must be heretikes and bastard Christians degenerating from their first institution vvho can not shevv this succession and their Church shall bee l. pras c. 20. not apostolicall but apostaticall This argument hand leth Tertulian in his booke of prescriptioÌ„s vvher he shevveth hovv all particuler Churches vvere first planted by the apostles and hovv other Churches from them re ceiued fayth and religion and say eth he if novv you vvill knovve vvhat religion is the true Christiane religion you must conferre it vvith some former Churche from vvhich it is descended bicause say ethe hee Omne genus ad suam originem censeatur necesse est It is necessary that euery kinde be valued and esteemed according vnto his source and origine If you vvill Iudge of vvater marke the fountain if you vvill knovv a maÌ„s gentrie looke hovv he descendeth from the first of his familie if you vvill informe your selfe of any mans title vnto a lord ship you must consider hovve the first lord entered in to possession and hovv he is descended from him And so if vve vvill discerne the true Christian from the heretike vvee must haue an eye vnto the roote and stock from vvhich he descendeth for so vvee shall knovv vvhether he be legitimate or bafe-borne For if he fetch his pedegree from any other then the Apostles or those vvhich by succession descended from them then is hee a bastard-Christian and caryeth the marke of an heretike The Romaine and Catholike Churche vvhich novv is can deriue her pastours religion and gouernement euen from the Apostles and those vvhoÌ„ they appointed Bishops and successours For if you ronne ouer Ecclesiasticall histories you shall finde our Church and the practise of our religion to haue florished from the begiÌ„ning vnto these dayes for they treat almost of nothing else but of the progresse of our Church of the persecution vvher vvith it vvas assayled of the heretikes by vvhom it vvas molested of our Bishops prelates â—â—artys virgins doctours of our general and prouinciall Councelles of the miracles vvhich vvere vvrought in confirmation of our fayth in so much that if our matters vvere not the historiographers should haue had no subiecte to vvorke or vvrite on â— â— c. 1. l. 2. cont Donatistas op 363. Ireneus reckeneth the Popes of Rome from sainct Peter vnto Eleutherius Optatus vnto Damasus sainct Austin vnto Anastasius Sand li de vi sib mon. others goe farther and doctour Sanders our countriman bringeth the succession of our Popes Bishops Ceremonies and religion vnto Pius Quintus tyme Genebrard hath doone the like vnto Gregorie the thirtenth his tyme Gen. in Chronol Baron in Annal. and Cardinal Baronius in nine tomes all-ready set forthe hathe most exactly set dovvne the practise of our religion vnto Ludouicus Pius of Fraunce And if our Church aggree vvith the primatiue Churche if our faythe vary not from the ancient faythe if our pastours be descended from the Apostles and their schollers as all histories and monuments do beare vvitnesse then must our Church needs be the true Church bicause it aggreeth vvith the originall and is conformable to the primatiue Church vvhich as it vvas neerest vnto Christe his disciples and vvas persequuted and honoured for the true Churche so vvas it likest to bee the true Churche vnlesse vve vvill saye that Christ and his Apostles neuer planted a true Church This succession vvas counted allvvayes a marke of the true Churche vvhich in our Creed vve profess Symb. 〈…〉 vvhen vve beleeue in the Apostolicall Churche to vvit that vvhich is by succession deriued from the Apostles plaÌ„ted by them and the vvant of it vvas allvvayes esteemed a note to knovve
an heretike by Vvherfore Ireneus sayeth that by succession vve confound all heretikes Supra Sainct Austine sayeth that it is the thing Lib. cont ep fund c. 4 l. dâ— vtilit cred c. 17. vvhich holdeth him in the Catholike Church bicause sayeth he that Church in vvhich is this successioÌ„ is the rock against vvhich the gates of hell can not preuail If therfore our nevv Christianes vvill discharge them selues of this marke of an heretike vvhich is vvante of succession let them shevv vs as Tertulian demaunded of the heretikes of his tyme the catalogue of their Bishops and the origen of their Churche that if in the same vve finde them to be descended from the Apostles vve may acknovvledg them as true Christians if vve finde that they are not descended from so noble a race vve may hisse them out of the Church for heretikes But I ame sure they caÌ„ shevv noâ— succession bicause they are the first them selues and can as soone name their predecessours as they can finde out Lutheranes before Luther caluinistes before caluin I vvill not deny but that they can deriue some pointes of their doctrine froÌ„ Simon Magus and other ancient heretikes but this succession proueth them also to be heretikes as is before demonstrated but a succession from that Church vvhichvvas commonly counted Christian they can not shevv yea they can not shevv vs a succession of their doctrine from any ancient heretikes but are them selues the first of their familie succeeding to none but sent and ordayned by them selues See the first booke first chap. borne prodigiously of theÌ„ selues ChildreÌ„ vvith out fathers and schollers vvith out masters for although they borovv their heresies of other heretikes yet they iumpe vvith no heretikes in all points but ether adde or detracte so succeed in all poincts to none Vverfore though sometymes they vaunte that they succeed the Apostles and the primatiue Church yet some tymes the truthe breaketh from theÌ„ against their vvills as it doth from the deuil vvhen by coniuration he is compelled to tell the truth and then they confess them selues to be the first of their familie but this confession hangeth them Oecolampadius they call the first bishop of Basil and Caluin the first of Geneua Latimer the first Apostle of Ingland and knokes of Scotland And Martin Luther the most ancient of them all is not afrayed to saye that he vvas the first man that manifested the ghospell and the truthe vnto the vvorld In prafaâ— disp Lypsiâ— Audemus dicere sayeth hee à nobis primo diuulgatum esse Christum Vve dare saye that Christ vvas first by vs made knovvn vnto the vvorld He hathe piggs in his belly therfore he speakes in the plurall nuÌ„ber but he hath noe braynes in his head nor blood in his face to blush vvith all and therfore he dares be bold to say that he is the first man that promulgated the christian lavve Art thou the first thou vaunting compagnion modestie vvould yeeld at least to the Apostles So he vvill peraduenture but at least sayeth he I ame the first after them O monstrouse and Luciferian pride and novv not Luther but Lucifer Art thou the first after the Apostles Vvhere then vvas the Churche all this vvhile Vvhere vver ethe Pastours and Doctours of the same Vvhere vvere the Austines Ambroses Gregories Hieromes Vvas ther none all this vvhile to haue been imployed but God must needs expecte till an Apostata fryar leaped out of a Cloister and maryed vvith a Nonne notvvithstanding that bothe had promised chastitie before god and man by a solemne vovve But they haue a shifte or tvvoe by vvhich they thinke to auoyd this argument of succession The first is this our doctrine say they is Apostolicall and vve are the Apostles successours bicause vve preach conformable to that doctrine vvhich they haue left in the ghospells epistles by them vvritten But this shifte vvill not serue See the second chap. bicause this is to make bare scripture Iudge of their doctrine as all heretikes haue euer doon vv ch not notvvithstanding as is in the first booke demonstrated is noe certain rule to square fayth religion by Vvherfore they haue yet another ansvveare in store vv ch is this They graunte that the Apostles once plaÌ„ted a true church true religioÌ„ and established true pastours but soone after this Churche fayled degenerated froÌ„ that it vvas into the Synagogue of the deuil vv ch they call the Papisticall Churche and possessed the vvorld for many hundred yeares till at length Luther the man of god builded this Church agayne renevved the religion and appointed nevv pastours so say they vve succeed to that Church vvhich the Apostles founded not by a continuall succession but by an interruption of many hundred yeares But aske them vvhat yeare of our lord vnder vvhat Emperour or Pope vppon vvhat occasion this Church fayled then they can not giue you a resolute ansvver Luther in the Assembly at Wormatia publikely auouched that the Church fell in the tyme of the Councel of ConstaÌ„ce in vvhich Vvicleph vvas condeÌ„ned Tom. 9. l cont Papatum The same Martin not allvvayes myndfull of euery vvord vvhich he hath spoken in his book vvhich he vvrote against Papacie sayeth that this Church fayled a thousand yeares after Christe and his reason is biccause the Apocalips sayeth that Satan for a thousand yeares shal be tyed and so for six hundred years he hath been loose l. de Capt. Babyl In another place he sayeth that saint Gregorie vvas the last good pope and that since that tyme the Church and pastours are degenerated Yet the same man perceiuing hovv litle aggreemeÌ„t is betvvixte his religion and that vvhich vvas practised euen in the first age and tyme of the Apostles hovv vnlike his ministers are to those ancient preestes and fathers Act 15. he sayeth that the Apostles them selues erred in their Councel holdeÌ„ at Hierusalem or else sayeth he vve all sinne novv in eating blood-puddings vvhich they forbad not knovving absurde companion as he vvas or not acknovv-ledging that the precept vvas but for a tyme to coÌ„tent the Ievves As for the Councell of Nice vvhich vvas vvith in 300 yeares after Christe he auoucheth that the canons and articles of the same are but Stravv and Stubble â—â—prâ— vvhich epithetons he giues also vnto saint Iames his epistle Ep. â—d Sadol Caluin sayeth that Bonifacius the Pope vvas the first that vvas made suprem head of the Churche by Phocas the Emperour and so he thinketh that then the Churche first degenerated yet the same man in his preface to the king of Fraunce Prafat Inst. ad Regem Galliâ— in locis postreâ—â—â—â—ditu sayeth that the Church fell not till the tyme of the Councel of Basil Melancthon sayeth that Pope Zozimus vvas the first Anti-christ and that since ther vvas neuer any true Bishop of Rome But first this disagreement of the tyme
corners till at the length Luther vvhom God and his Church all that vvhile expected brought it to light again And all this vvhile bicause Ecclesiasticall histories conuince them they confess that ther vvas a Church commonly called Christian in vvhich Popes ruled and Kings and Princes vvere baptized but that say they vvas not the Church of Christ but the conuenticle of Papists and chappell of the deuill Io. â— and thus these euildoers fly the light This shifte serues them for tvvo purposes for first thus they vvill free them selues from all iudgemeÌ„t-seats for if you conuent them before Ecclesiasticall Iudges or the vvholle Church they vvill say that they are not lavvfull Iudges and that it is not the true Church vvhich summoneth them to appear and therfore they are not bound to stand to their sentence vvho haue all authoritie on their ovvn side And if you aske them from vvhome they had authoritie they vvill say that they had their predecessours to vvhom they succeed and their Church vvhose fayth they preach and that from them they haue authoritie if you then bid theÌ„ shevv some historie or ancieÌ„t monument of their Church they vvill ansvvere that it vvas inuisible and soe vvill say vvhat they liste and by noe Church paste or present shall you be able to controlle them for they haue a Gygas ring to goe inuisible by Secondly if the Church vvas inuisible you can not vrge them to shevv any continuall succession of it from the Apostles For they vvill say that their Church succeeded the Apostles and is the same vvhich they planted but after the Apostles tyme vvas neuer seen till Luther pulled avvay the bushell vvhich couered this light And truly I vvill easilie graunt that their Church before Luther vvas inuisible For that vvhich vvas not could not be seen but that the true Churche vvas at any tyme inuisible is altogegether improbable For vvhen hapned this darkeness I pray you Mat. 30 Psal â—â— The Church vvas once a citie vppon an hill and a tabernacle placed in the sonne hovv then could it on a sodain come to bee inuisible and noe man in the vvorld to note it Historiographers vvrite of earth-quakes and darknesses and all the vvorld noted the darkness vvhich hapned at Christes death and vvas ther no man to note this darkeness vvhich couered the vvholle face of the earth and hapned after so conspicuous a light Aristotle sayeth that the same sense iudgeth of the obiect and priuation as for example the eye vvhich beholdeth colours and light perceiueth also or at least giues occasion to the invvard sence called sensus communis to perceiue darkeness vvhen the light is gone vvhy then could not they vvhich had seen the Churche florish and shine conspicuously perceiue also vvhen first she lost her light And if they perceiued it hovve chaunceth it that none euer vvrote of so straung an accident But vvhat should I aske so many questioÌ„s vvhere I ame sure to finde noe reasonable ansvveres I vvill novv vvith one argument make all this darkeness of this erronious doctrine giue place to the light of the truth to vvit that the true Church can not be inuisible For Christ bidds vs vvhen our brother vvill not harken vnto our admonitions Mat. 18. to coÌ„playn on him to the Church Suppose theÌ„ that some heretike should preach false doctrine and being admonished to correct his errour vvould yet remain obstinate ther is no other remedie but to coÌ„playn on him to the Church and hovve shall this complaint be made if the Churche can not be found out as it can not if it bee inuisible Suppose again some Christian or infidell should beginne to doubt of his fayth and vvould fayne be instructed noe doubt his only remedie is to repayr vnto the Church for a resolution vvhere only truthe is taught and saluation is found but if the Churche be inuisible or decayed hovv shall he haue access to this Churche vvhich ether is not as they saye or at least is inuisible Truly if the Churche ether decayed or vvas inuisible then vvas the vvorld vvithout meanes of saluation for many hundred yeares But let me demaund of them hovv their Churche vvas inuisible vvhich consisteth of men and is gouerned by men and mainteined by visible gouerment visible Sacraments and audible preaching They liued not allvvayes in holes some tymes they came abroad and comming abroad and carying the name of Christians they vvere by Papists allvvayes enforced to frequent Masse and sacramentes and to professe their religion else had they been excommunicated and deliuered to seculare povver vvhence it must needs follovv that ether Luthers and Caluines Churche vvas neuer before them selues beganne to preach or that their Churche dissembled against conscience for fifteen hundred yeares But vvhat do I fight against shadovves and that vvhich neuer vvas or neuer vvas seen Let mee conclude novv that vv ch I intended The ghospellers can not deny but that the true Churche vvas once plaÌ„ted and that therfore novve that is the true Church vvhich can by succession be deriued from it for to say that the Church fayled or vvas inuisible is but a vayne imagination and seing that Catholikes can by all Histories and monuments shevv that their Church is descended from that vvhich vvas in the tyme of the Apostles theirs is the Church and they are the true Christians and seing that the reformers can not thus deriue their Church from the Apostles bicause before Luthers preaching it vvas neuer seen hard nor felt it follovveth that their Church is not Apostolicall but rather apostaticall and hereticall and they noe true Christianes but heretikes The sixt chapter handleth the sixt marke of an heretike vvhich is dissension in doctrine in vvhich chapter is proued that peace is a marke of the true Church and that the dissentious ghosppellers are heretikes if euer any vvere CIcero that famous oratour and Merchaunt of vvords Philippica 13. speaking of peace giues it this vvorthy commendation Pacis nomen dulce est res vero ipsa cum iucunda tum salutaris The name of peace is svveet but the thing it selfe is bothe pleasaunt and soueraine To vvhich opinion of his all men vvill easilie subscribe if they enter into consideratioÌ„ of the nature of peace For vvhat is more pleasaunt then that vvhich all things desire and vvhat more healthfull and souerayne then that vvhich preserueth all things So pleasaunt is peace that euen senseles creaturs seem vvholly to desire it The heauens moue all from the east to the vvest caryed vvith the svvay of the first heauen called primum mobile and yet by their proper motions at the same tyme they moue also from the vvest to the East some svviftly some slovvly yet vvith such vniformitie aggrement as though they desired nothing more then peace and feared nothing more then iarring and disagreeing in their motions The ElemeÌ„tes vvhen they are out of their naturall places do moue speedily and make great hast to get
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
doe set the gate open vnto all heretikes and heresies THE deuil hathe alvvaies played the ape euen from the beginning for after that he perceiued that he could not be God in deed to vvhich dignitie by climing thoughts he had ambitiously aspired he endeuoured by al meanes possible so to bringe his intentes to passe that he might at least go for a God and be taken for a God and therfore like an ape he hathe euer imitated God so neerly that he vvould be honoured and serued in the same fashion and manner as he savve the true God vvas vvorshipped Tert l. pras c. 40. God is serued vvith sacrifice as vvith a seruice devv vnto diuine Maiestie the deuil vvas euer honoured amoÌ„gest the paganes vvith his Hecatombs and Sacrifices euen by the Emperours of the vvorld God hathe his preests the deuil his flamins God hath his sacraments the deuil his expiations and ceremonies God hathe his baptisme his Euchariste his Nonnes and the deuil hath his vvashings his oblation of bread and his vestal virgins and as God promiseth a heauen to his seruanntes and vvorshippers so dothe the deuil promise his Elisian feelds and threatneth his stigiane lake Tert. ibid. And euen as the deuil by idolatours hathe imitated Gods sacrifice Sacramentes and manner of vvorship so by heretikes he hathe alvvaies affected to be as like as may be to Christe and his Apostles in citation and allegation of scripture Vvherfore Vincentius Lyrinensis noteth it to haue been the practise of heretikes the members of the deuil l. cont proph â— â—7 to alleage scriptures against the true Christians and meÌ„bers of Christe as once the deuil their head against Christ Iesus our head vvrested a place of scripture to proue that he must needs caste him selfe headlong from the pinnacle of the temple to proue him selfe the sonne of God Mat. 4. Marcion as Vvitnesseth Tertullian to prone that the vvorlde vvich he imagined to be of an cuil nature vvas created of an euil God l prase c 51. vsed that place of Saint Matthevv Mat. 7. Non potest arbor bona malos fructus facere a good tree can not bring forthe euil frutes l. de carne Christie 20. Valentinus as the same autour relateth to persvvade the vvorld that Christs body vvas framed of the substance of the heauens and consequeÌ„tly vvas noe true flesh nor truly conceued borne of the Virgin Marie but ra ther passed through her vvoÌ„be as through a Pipe taking noe substaunce of her alleaged saint Paules vvords vvho comparing the first Adame from vvhome vve fetch our carnal pedegree vvithe the second Adame Christ Iesus from vvhom vve are descended spiritually vseth these vvords The first man of earth earthly 1. Cor. â—â— the second man from heauen heauenly Not knovving or not vvilling to knovv that Christe is called heauenly ether in respect of his diuinitie and diuine person or bicause he vvas not earthly that is subiect to sinne vvhich proceedeth from earthly and terrene desires or bicause his body by right vvas from the first moment of his conception celestial that is glorious as are the bodies of the blessed vvich therfore saint Paule calleth also spiritual and aftervvarde vvas the first body that rose to that glorie to vvich it euer had good right Ibidam bicause a gloriouse soule such as Christs vvas from the first infusion of it into the body Io. 4. required as devve a glorious body but Christe vvould haue his body to vvant this devve vvhilest he liued vvith vs that he might suffer for vs vvich hee could not haue doone in a glorified body The Arrians to proue God the sonne inferiour to his father and not consubstantial nor coaequal vnto him brought his ovvn vvords against him the father is greater then I omitting many pregnaunt places vvich auouch the sonne to bee consubstantial and aequal vnto him to vvich places this also is not contrarie August l. 1. Trin. 6.7 bicause it proueth only that Christ as man is inferiour to his father The Nestorians by those places by vvich vve proue tvvo naturs in Christ the one humaine the other diuine proued tvvo persons in Christ The Eutichianes by the same places of scripture by vvich Catholikes do proue that in Christ vvas but one person endeuoured to proue that in Christ vvas but one nature And it hath been the propertie of all heretikes to make no bones of scriptures but prodigally to spende them and to lauis he them out to proue therby their heresies vvere they neuer so phantastical Supra Hic fortasse sayeth Vincentius Lyrinensis aliquis interroget an haeretici diuinae scripturae testimonijs vtantur Vtuntur planè vehementer quidem nam videas eos volare per singula quaeque diuinae legis volumina Here perchaunce some vvill demaund vvhether that heretikes do vse the testimonies of holy scripture they vse them assuredly and that vehemeutly for you shall see them flye through euery volume of the heauenly lavve Read sayeth he the vvorkes of Paulus Samosatenus of Priscilianus Iouinianus or Eunomius and thou shalt fynd an infinite heap of examples allmost noe page omitted vvich is not dyed and coloured vvith sentences of the olde and nevv Testament Remember sayeth Hilarius that there is no her tike vvhich doth not fayne that his blasphemies vvhich he preacheth are according vnto Scriptures Orat. â— conâ— Const. And faint Austine is of opinion that heresies proceede from no other fountaine then scriptures vvroÌ„gly expounded and crookedly vvrested Non aliunde natae sunt haereses Tract 1â— in 10. nisi dum scripturae bonae non intelliguntur benè From no other place heresies doe proceed but vvhilest good scripturs are euilly vnderstood But yet herin these heretikes are liberal of that vvhich is none of their ovvn and like Aesops crovve they proudly decke them selues vvith other byrds fethers For vvhat right or title haue they to scriptures of vvhich they are so prodigal or hovv came they to get the possession of scripturs truly as theeues take possession of other mens goods For Catholikes haue had the scripturs in their keeping tyme out of mynde as all histories all vvritings of the fathers all councells and ancient tradition vvill vvitnesse for vs and so at least by prescription Catholikes are the true and lavvful possessours of scripturs Yea histories and the ancient bookes of the fathers vvho from the first age alleaged scriptures are arguments that vve are the lavvfull heires to the Apostles concerning the inheritaunce of scripture Second booke chap. 1. bicause as herafter shal be proued vve only are the successours to the ancient fathers and Apostles them selues And seing that such arguments vvould cast them in lavve if the coÌ„trouersie vvere but about apeece of ground I see noe reason but that if the reformers of this tyme and the Catholike should put this case to any indifferent iudge to vvit vvhether they or Catholikes are the lavvfull possessours
tyme bee all nouellaunts and nouellers vpstarts and of later standing arising many hundred yeares after the Romain Church vvhich vvas euer counted the only true Church for Luther the first of all this nevv frye and his religion is not yet an hundred yeares old it is as certaine that they are heretikes and their religion heresie as that Arius Nestorius Pelagius vvere heretikes and the same fathers and scriptures before alleaged vvhich haue condemned them for heretikes bicause of their late standing can not vvithout plaine partialitie free our reformers from the same sentence vvho vveare the same badge are noted vvith the same marke of an heretike vvhich is later standing The third Chapter noteth the Reformers vvith another mark of an heretike vvhich is a particuler name vvhich they take from their sectmaster THe hart of man is a secret closet Psal 7. Sap. 1. Hier. 11. Th. 〈◊〉 p q. 57. art 4. of vvhich God only Keepeth the Key it is a bottoÌ„lesse pit vvhich he only vvho searcheth the hart and reines can sound to the bottoÌ„ in so much that vnlesse God reueale or this hart of man vouchsafe to open it selfe nether deuill nor angell can discouer the hartes cogitations much lesse can one man tell vvhat another thinketh Vvherfore that men might impart their thoughts one to another God hath guien them a toungue as an Interpretour of the mynde and a messenger of the thoughts and a mouth also as a trompet vvherin the tounge soundeth forth by voice vvhat the hart thinketh And bicause the things vvhich vve vvould speak of can not by them selues immediately be brought into discourse the toungue frameth vvords and giueth names vvhich goe for the thiÌ„gs that so vvheÌ„ vve hear the sound of the vvord name vve may vnderstaÌ„d the thing vv ch is spoke of Vvherfore the nevv Christians of this tyme must not meruaill that by their name as by an infallyble marke I seck to discouer them for names are Symboles and signes of things by vvhich vve knovv the natures of things together vvith their proprieties But vvhat vvill you saye is this name by vvhich they are conuinced to bee heretikes it is the Surname vvhich they take from their Sect master by vvhich they vvere alvvayes more famouse then by their proper names At the first vvhen all Christianes vvere of one hart and lippe beleeuing and professing the same Act. 4. they vvere called all by the same names as Christianes of Christe brethren for their mutuall charitie faithfull in respect of one fayth but vvhen certain inconstaunte and deuising heads vvould vary from the rest of the faythfull in certain pointes of religion their names chaunged as they them selues vvere altered bicause they novv beganne to leaue the common receiued fayth vvhich Christe by him selfe and his Apostles and their successours had deliuered they vvere noe more called by the common name of Christiane but by the name by vvhich their autour vvas called vvho deuised their religion and so as in fayth they vvere separated from other Christians so in names also vvhich explicate the natures of things they vvere of necessitie seuered Simonians vvere named of Simon Magus the Ebionites of Ebion Marcionites of Marcion the Manichies of Manicheus the Arrians of Arrius Nestorians of Nestorius Eutichianes of Eutiches Pelagians of Pelagius Donatists of Donatus vvho not vvith standing before they varyed in religion and follovved nevv Masters vvere called only by the common names of Christians vvherfore the ancient fathers euer condemned them as heretikes vvho vvere marked vvith these particuler names Sainct Hierome pronounceth boldly this sentence li. contra Lucifer in fine Sicubi audÃeris eos qui dicuntur Christiani non à Domino Iesu Christo sed à quopiam alio nuncupari vâ—pote Marcionitas Valentinianos Montenses c. scito non Ecclesiam Christi sed Anti-christi esse Synagogam If any-vvhere thou here of them vvho are called Christians yet take their name not of Iesus Christ but of some other as for example of they be called Marcionits Valentinians Montanists c. Knovv thou that there is not the Churche of Christe but the Synagogue of Antichriste Iustinus Martyr discrieth heretikes by the same badge and marke Dial. cum Triphone There are sayeth he and euer vvere many vvhich come in the name of Iesus yet are called by diuers Surnames as Marcionits Valentinians Basilidians Saturninians euerie one Biorrovving a name of the first inuentour of their doctrine Of such kind of men this is sainct Ciprianes opinion They vvhich vvere once Christians Ep. ad Nouatum novv Nouatians are novv no more Christians bicause sayeth hee primam fidem vestram perfidia posteriori per nominis appellationem mutastis you haue chaunged your former fayth by a later infidelitie by the appellation of your name And the reason vvhy these father 's accounted allvvayes such nicknamed persons as heretikes is easilie seen Mat. 18. bicause such as leaue the Churche and vvill not here her voice vvere allvvayes esteemed as heretikes as the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth vvhich signifieth election and separation Li. 2. contrâ— Faust c. 3. Cipr. l. 1. cp 6. and therfore S. Austin and sainct Ciprian put this difference betvvixte an heretike and a schismatike that although both doe separate them selues from the Church yet a schismatike only is diuided in vvill contumacie and breach of charitie an heretike also in fayth and opinioÌ„ and therfore seing that these diuerse names taken from diuerse autours argueth such a leparation for if they had still remained in that Church vvhich commonly vvas called Christian and had not follovved nevvmasters ther had needed noe distinction of names from other Christians it must needs follovv that all such as are distinguished thus in name from other Christians are diuided also from them in fayth and religion and so are noe true Christians but perfidiouse heretikes I demaund novv of our Lutheranes Zuinglianes Caluinistes Osiandrians Bezists Brovvnists Martinists and such like nevv named Christians of this age vvhether they dare stande to the sentence of Iustinus Martyr S. Ciprian and sainct Hierom in this point Truly I thinke they dare not and I thinke also that they haue good cause for if that they be heretikes vvhich are surnamed of particuler autours as they plainly affirme if our nevv Christianes be so surnamed as all the vvorld vvilbe vvitnesse that they are then must needs follovv this conclusion that they also are heretikes But to conclude more plainly that vvhich vvas intended This marke of an heretike can in noe vvise aggree vnto Catholikes but rather to them aggreeth the signe of the true Christians For as in the tyme of the Arians they vvere counted true Christians vvhich vvere called by generall names Christians and Catholikes and they vvere esteemed of as heretikes vvhich had particuler names deriued from the autour of their secte as Arians Aetians Eudoxians and such like so novv vve that are called by the same
of this fall is a sufficient argument that the Churche neuer fell for if it had falleÌ„ it hauing been once so famous so glorious so coÌ„spicuous the fall therof vvith the tyme occasioÌ„ and other circuÌ„stauÌ„ces could not haue been coÌ„cealed as sone may the sonnes fall from heauen be vnknovven vnto the vvorld as the fall of the Churche Mat. 3. vvhich is sometymes called a citie on an hill Psal 1â— some tymes a tabernacle placed in the some Secondly if the Church fell then certes it vvas not builded vppon a rocke but on the sands Mat. 16. 2. Tim. 3. then is it not â— piller of truth Luâ— 22. then did Christ pray that Peters fayth might not fayle that his father vvould send his holy spirit to remain vvith the Apostles for euer that is in their successoures for vvith them in person he could not remain for euer and yet vvas not hard Mat. 28. Then did Christ promise that he vvould stay vvith them for euer but performed not vvhat he promised TheÌ„ vvas Christ an vnfaythfull spouse vvho betrothed him self to his Churche but separated him self froÌ„ her many hundred yeares c. 2. And then did Daniel foolishly coÌ„pare Christes Church vnto a Kingdom vvhich should neuer be ruined Ser. 2 in Psal 107. But as S. Austin vvel noteth it is the propertie of theÌ„ vvho are out of the Church to say that the Churche is not Sed illa Ecclesia sayth he in the person of the Donatists quae fuit omnium gentium iam non est perijt Hoâ— dicunt qui in illa non sunt O impudentem vocem illa non est quia tu in illa non es vide ne tu ideo non sis nam illa erit etiamsi tu non sis But that Churche vvhich consisted of all nations novv is not it is perished So they say vvho are not in it O impudent voice Is not that extant bicause thou art not in it Looke least thou therfore beest not for the Churche vvill be although thou be not Ser. â—â— in Cant. Vvherfor sainct Bernard vvho vvas one of this Church doubted not but that she should perseuer to the end Ita est tunc deinceps noÌ„ deficiet genus Christianum nec fides de terra nec charitas de Ecclesia venerunt flumina flauerunt venti impegerunt in eam non cecidit co quod fundata erat supra petram petra autem erat Christus So it is both then after vvard the ChristiaÌ„ race shall not fayle nether fayth froÌ„ the vvorld nor charitie froÌ„ the Churche fludds haue come vvindes haue blovvn haue beaten vppon her but the Churche fell not bicause it vvas founded vppon a rock vvhich rock vvas Christ Hom. 1. de Pent. The vvords of Christ must be verified sayth sainct Chrysostome bicause heauen and earth shall fayle before Christs vvords and vvhat are those vvords sayeth he euen those and no other Mat. 16. Thou art Peter and vppon this rock vvill I build my Churche This Churche sayeth he vvas impugned but could not be ouercome dartes vvere shotte against it but could not pearse engines of vvarre vvere vsed to ouerthrovv it but this tovver could not be beaten dovvn Consider sayeth he the tyraunts beasts svvords deaths dartes vvhich the deuil prepared against this Churche but all in vayne for the deuil hathe emptied his quiuer and shott all his arrovves but the Churche hath no hurte The persecutours are novv dead rotten and forgotten but the Churche florisheth Vvhere is novv Claudius vvhere is Augustus vvhere are Nero and Tiberius these are novv naked names for them selues are not extaunt Ser. post exilium And thinkest thou ô deuil sayth he that thou canst ouer throvv the Churche that art not able to encounter vvith a younge Agnes and tender Christian mayd vvho hath proued stronger then all thy force and instruments of tormeÌ„ts And if sayeth he thou couldest not ouercome the Church vvhen she vvas younge and had the Ievves and Gentils Kinges and Emperours against her thinkest thou novv to giue her the foyle or falle And truly he that sayeth that the Churche hath fayled must consequently say vvith the Atheists that it vvas the vvorke of men not of God deuised by men to Keepe fooles in avve for if the Church vvas established by God then by Gamaliel his rule Act. â— it could not by any force of man be dissolued This argument so presseth them that they dare not stand to this ansvver yet they vvill play small play rather theÌ„ staÌ„d out l. de notis Ecclesiae Luther therfore in his book of the notes of the Churche graunteth that the Church neuer quite decayed but only for the most parte and so sayeth he it decayed euen in the apostles tyme for as Christe sayeth he from the beginning had his Church so the deuil had his chappel vvhich vvas bigger then the Church so there hath been euer a succession of both but the chappel as it vvas euer bigger so vvas it most famouse And this chappell saieth he is the Church of the Papists vvhich is so famouse in Ecclesiasticall histories But this shifte is poore and ridiculouse For if the Church of the Papists degenerated from the beginning as Simon Magus did vvhy vver not vvee called by particuler names as all heretikes are Vvhy vvas not our autour named Vvhy is not the tyme and occasion registred If our Church vvas euer the greater then vvas theirs the chappel for it is against the nature of a chappel to be greater then the Church If our Church vvas the greater and most famouse then vvas ours that societie vvhich vvas commonly called the Christian Church then vvas our societie that vvhich condemned heresies and called Councels vvhich vvas persecuted by the persecutours and consequently vvas not the deuils chappel for he persecuteth not his ovvn and fauoured by Constantine and other Christian Emperours Kings Princes for vvhich monasteries vvere erected Churches builded in vvhich all the ancient doctours ministred sacrameÌ„tes preached teached ruled and gouerned And vvhere vvas then Luthers litle flock Vvhat Historiographer vvrote the progress of it Vvhat Emperours persecuted it Vvhat heretikes rayled against it Vvhat Churches vvere builded for it Vvhat ministers ruled it And vvhat vvas the manner of gouermeÌ„t in it If ther vver no such societâ—e noe other counted Christian but ours theÌ„ ether ours vvas the true Church or else the Church quite fayled so they must retourn to their first shifte vv ch yet vvill not serue their turne as is allready proued Vvherfore if all other fayle they haue yet another shifte and that is this Vve graunt say they that the Church neuer decayed but still stood immoueable vppon the rock vppon vvhich Christ founded it Mat. 16. but soone after the Apostles tyme or peraduenture before they vver all dead this Church became inuisible and appeared noe more openly but vvas preserued secretly in obscure
called Ievv and gentile the Grecian and the barbarous and all natioÌ„s vnder the sonne vnto his faith Churche and religion Vvherfore this Church almost from the beginning euen vvhen it vvas confined vvith in Hierusalem Act. 2. coÌ„teined Parthians Medes Persians Mesopotamians and as the scripture sayeth allmost all nations vnder the sonne And vvhen the holy Spirit descended vppon the Apostles and Disciples in firie tongues Ibidem and gaue them the guifte also to speake all languages that vvas to signifie that the Church of Christ vvas not to speake Englishe only or Scotishe and Flemishe only but all languages Vvherfore God promised our Sauiour Christ that he vvould giue him not England only not Scotland Flanders and Germany only Psal 2. but all nations for his inheritaunce Psal 71. Psal 81. And he auoucheth that his Church shall rule from Sea to Sea and that all nations hall haue access vnto it Mat. 28. And so accordingly Christ gaue authoritie to his Apostles to preach vnto all nations Vvherby I gather that the Church of Christ is not to bee a particuler sect confined vvith in any straites and corners of the vvorld but rather an ample Kingdome reaching ouer all the vvorld Symb. Apost Niceph. And this vvee professe in our Creed vvhen vve say that vve beleeue the holy Catholike Church For Catholike is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vniuersall l cont ep fundamenti c. â— Vvhich name sayeth S. Austin holdeth me in the Churche And vvhy bicause he knevv it to bee a signe of the true Christian Churche vvhich neuer yet aggreed to any hereticall sect Ibidem li de verae rel c â— l de vtil credendi c. 7. ether of the Manichies of vvhich once he vvas one or of the Donatistes or Pelagians or any other And this sayeth saint Austine is so manifest a marke of the true Churche that heretikes them selues ambitiously affecte the same but yet if you aske for the Catholike Churche they point to ours knovving in their conscience that ours only is in deed Catholike â—â— â— 2. l. 2. And so saint Austin and Optatus refuted the Churche of the Donatists by this argument especially bicause it vvas confined vvith in the limites of Africa And Pacianus saieth that so soone as certain singuler Sect-masters deuised nevve religions Ep. â— ad So. phr and vvere called by particuler names the true Christians to distinguishe them selues from particuler sectes tooke the name Catholique euen from the beginninge as appeareth by the Creed vv ch the Apostles made vvhich name soundeth nether of Marcion nor Cerdon nor Apelles nor ValeÌ„tinus nor Neâ—torius nor Arrius l. cont Iudeos c. 1â— nor Luther nor Caluin And Tertulian so longe as he remained Catholike him self confessed that the true Churche vvas that vvhich vvas diffused throughe out all the vvorld Yea he sayeth that in his tyme the true Christians not vvithstanding the violence of persecution filled the Paganes Cities Apol. c. 37. Ilands Castles Courts Senats and only lefte their temples to them selues but noe soner vvas this man become an heretike but he affirmed most absurdly that the Churche might consiste of three persons though they vvere of the laitie li de exhor cast c. 7 l. de pudic c. 21. Vvhich he did partely bicause he vvould make vp a Churche of Montanus Prisca and Maximilla to vvhom he had vnited him selfe partlie to deliuer in him selfe froÌ„ the name of an heretike to vvhich hee savve him selfe subiect bicause he vvas novve of a particuler sect So that it is sufficiently proued that the Churche of Christe is Catholike that is a Societie professing one fayth in all countries yea and ages also cap. â— according to that of Vincentius Lirinensis In Ecclesia Catholica tenenduÌ„ quod vbique quod semper quod ab omnibus creditum In the Catholike Churche that is to be holden vvhich euery vvhere alvvayes and of all hath been beleeued For that sayeth hee the name Catholique importeth Novve let vs see vvhether the Romain Church faythe or rather the Church of the reformers be the Catholike consequently the Christian Churche for these tvvoe Catholike ChristiaÌ„ euer vveÌ„t together And here I require noe diuines nor Philosophers to be Iudges in this matter only let me haue meÌ„ that haue eares or eyes I desire noe more For the eye vvill easilie Iudge vvhether of these tvvo Churches bee most like to bee Catholike The Romaine Churche vvhich the aduersary calleth Papisticall hath florished in all ages and in the most parte of the vvorld as all histories vvill testifie And novve at this daye our faythe and Churche one and the same is diffused throughe out Spaine Fraunce Italie Portugall and a great parte of Flanders and Germanie yea it reacheth euen to the Indianes and other nevv found countries conuerted by the Benedictines See the first booke first chap. Iesuites and other religious men And so it is Catholique bicause being one and the same it hathe euer possessed all ages countries and still dothe euen to this daye As for the reformers Church and faythe I see noe signe of a Catholike Church in it For first it began not an hundred yeares since In the fifte chapter as before is demonstrated Secondly it neuer yet possessed the vvholle vvorld nor any great part of it as the eye vvill beare vvitnesse only it hathe gotten entertaynmeÌ„t in certayne partes of the vvorld as England Scotland Holland and some Cantons of Germanie Thirdly it is not one Church nor faythe that possesseth all these places but many yea scarce one religion filleth one shire or citie Vvherfore allthoughe England vvere all the vvorld and this age all ages yet vvere not their religion Catholike bicause it is not one faythe and religion in all the shyres of England nor all the yeares of this age for in Englande are many sectes and religions and they also different from the nevve faythes of other countries for there is great difference betvvixte them and the Lutheranes in Germanie Hugonots in Fraunce and Gues in Flanders Nether is it sufficient for any of them to say that their faythe is Catholike bicause all are inuited to it and coÌ„maunded to accept of it for so euerie sectmaster may saye of his religion and I haue proued that the true Christian faythe Church and religion is Catholike in that it being one possesseth all ages and countries Vvherfore to conclude seing that the Church or rather Churches of the reformers neuer possessed all ages and countries yea neuer one and the same filled any one countrie it follovveth that their Church is not Catholike and consequently not the true Christian Church and so they are no true Christians but heretiques and singuler sectmasters if euer there vvere any bicause in that they are of particuler sectes they vveare the same Badge vvhich Donatistes Arians Nestorians and such like haue vvorne before them and for vvhich they
in baptisme and the vvater dryed vp vvhat signe remaineth I pray you to distinguish a ChristiaÌ„ from an infidel And vvill not profession of our faythe vvhich is noe sacramente distinguishe vs better l de vera falsa rel c de sacramentis Zuinglius maketh Sacramentes no better then souldiours markes by vvhich they are admitted and distinguished but this is refuted by the same argument by vvhich vvee haue reiected Melancthons badges l. capt Bab. c. de bap c. vl Luther graunts a litle more vnto Sacramentes for he sayeth that SacrameÌ„tes are external signes ordained to no other purpose then to stirre vp fayth vvhich only iustifieth and therfore vvhen he and his Lutheranes sometymes saye that sacramentes do sanctifie vs and that baptisme dothe regenerate vs they meane not as Catholikes doe that Sacramentes immediately giue vs grace but only that that they stirr vp faith vvhich sanctifieth vvherfore sometymes they call sacrameÌ„tes pictures vvhich put vs in mynde of Christe his passion But then it follovveth that they vvho haue pictures of Christe or his passion or bookes of the same subiecte staÌ„de in need of noe sacramentes bicause these thinges are more apte to stirre vp faythe then sacramentes Secondly Baptisme is to noe purpose in children bicause it can not stirre vp their fayth at all vvho haue noe vse of reason at all This so presseth Luther that it had made him an Anabaptiste had he not had a shifte in store vvhich also is a very poore one l. cont Cocleâ—â— he sayeth therfore that infantes at the tyme of baptisme haue vse of reason and that they vnderstand vvhat baptisme signifieth and so beleeue also in Christe And this he proueth by the example of sainct â—hon Baptist vvho reioised and acknovvledged Christ in his mothers vvombe Luc. 1. but by the same argumeÌ„t he might haue proued that all asses can speake bicause Balaams Asse by miracle once spake to the Prophet Num. 22. for as it vvas a priuiledg that sainct Ihon had vse of reason in his mothers vvombe so vvas it that Balaams Asse did speake and therfore if this be a good argument Sainct Iohn had vse of reason vvhen he vvas an infante Ergo all children haue this also is a good argument Balaams Asse could speake ergo all asses can speake At least vvise by this argument of Luther vve Maye experience in him Vvhat an asse can speake and is not ashamed to vtter And truly if children at that age vvere as vvise as Luther vvill make them vve must condemne them of hainous sacriledg Aug ep 57. vvho by their crying and by the resistaunce vvhich such litle onescaÌ„ make shevv hovv vnvvillingly and vvith vvhat litle respect they receiue this sacrament l 4. Inst c 14. §. 1.5.14 Caluin sayeth that Sacramentes are but Seales vvhich outvvardly signe the grace vvhich vvee receue by the promises of God and therfore he sayeth flatly that Sacramentes giue noe grace §. 23.22 and that the Sacramentes of the nevv lavve are noe better in this respecte then vvere the Sacramentes of the old lavv 1 Cor â— Yea he addeth that as sainct Paule sayed that Circumcision is nothing so he might haue sayed that baptisme in this respecte is nothing vvorthe And their reasons vvhy they vvil giue no vertue vnto SacrameÌ„tes are tvvoe especially First saye they if vve graunte that SacrameÌ„tes giue grace then follovveth it that vve must put our truste in Sacramentes and seeke for saluatioÌ„ else vvhere then at the handes of Christe vvhich can not but derogate much from the passion and person of Christe But this reason seemeth to haue litle reason For as the sicke patiente principally after God puttes his truste in his Phisitian yet expecteth health allso by the medicins vvhich he prescribeth so puttes his truste in the Phisitian as in the principall cause of his healthe and in the medicins as in the instrumentall causes and yet doth noe iniurie to the Phisitian yea rather in allovving of his medicins dothe him great honour so may vve put our hope and confidence principallie in Christe as our spirituall Phisitian and yet hope also for healthe by the meanes of his Sacramentes as by his medicins and instrumentall causes of spiritual healthe Secondly they are of opinion as shal be herafter related and refuted that only fayth iustifiethe vvherfore they must consequently saye that sacramentes giue noe grace for if they did giue grace they should also iustifie and sanctifie and so only fayeth should not iustifie And so follovving this doctrine some of them saye that Sacramentes are only badges to make vs knovvne Christianes others saye they only stirre vp faythe others make them seales and signes of former iustice and all denye that they sanctifie vs. Against all these opinions might suffice that place of sainct Paule Gal. 4. vvhere to put a differeÌ„ce betvvixte our Sacramentes and the old he calleth the olde naked elementes that is bare figures and of noe force nor vertue to giue grace but vvee vvante not many other places of Scripture vvhich may also proue this veritie Io. â— Sainct Ihon sayethe that if a man be not regenerated of vvater and the holy ghoste he can not enter into heauen ergo not only the holy ghoste but vvater also regeneratethe and consequeÌ„tly not only the holy ghoste as a principall Agente but also the vvater as an instrumeÌ„te vvorketh grace in vs by vvhich vve are regenerated Io. 4. The Sacrament of the altare Christe him selfe calleth true meate vvhich giueth life and nourisheth The Sacrament of Penaunce remitteth sinnes Io. â—â— bicause Christe giueth povver to his Apostles and in them to their successours to remitte sinnes by the sentence of absolution 1. Tim. 4. 2. Tim â— c. 8.19 And sainct Paule vvill vvitnesse that Order giueth grace to Preestes the Actes of the Apostles auouch that the Apostles vvhen they confirmed the first Christians Act. 8.19 gaue the holy ghoste by imposition of handes The like proofes I could bring and haue before brought in the former chapter for the other Sacramentes But bee it so that Sacramentes giue noe grace then dothe it follovve that they are to noe purpose bicause other thinges vve haue more fitte to distinguishe Christians from Infidells and to stirre vp faythe vvhich are by our aduersaries opinion the only effectes of Sacramentes and so it follovveth that if SacrameÌ„tes giue no grace that they are of noe vertue and altogether superfluouse and so as good it vvere to haue no Sacramentes as SacrameÌ„tes bicause as good neuer a vvhitt as neuer the better and noe Sacramentes noe religion bicause as before Sacramentes and religion euer vvente together The fifte Chapter shevveth hovv in effecte the reformers take avvay from vs those fevve Sacramentes vvhich they seeme to allovv of OVR Reformers are so liber all as to afforde vs tvvoe SacrameÌ„tes to vvit Baptisme and the Eucharist or the sacrament of the Altar vv ch they
is proued noe common vvelthe can enioy temporall and ciuil peace and discipline vvithout them Takeavvay hope of heauen and take avvaye prayer almes deeds erecting of Churches founding of Colleges and hospitalles then fasting and penaunce vvorkes of iustice mercy and charitie vvill decay in breefe men vvill bee negligent and slouthfull in all exercise of vertue and obseruation of the lavve For vvho vvill ronne that sees no gole vvho vvill fight that hopes for no victorie vvho vvill vvorke that lookes for noe revvard I knovv that the very loue of God yea of vertue should moue vs to good but yet so dull vve are and so backvvard that these motiues litle moue vs and so naturall vnto vs it is to be moued vvith hope of revvard that if men hoped not for heauen fevv vvould striue to ouer come their passions and the difficultie in exercise of vertue and obseruation of the commaundementes Like vvise if feare bee the keeper praeseruer and conseruer of all common vvelthes hovve shall vve imagin that the Church of God can stande vvithout it I graunte that sinne is so fovvle a thinge that euen for the hatred of sinne vvee should abandone sinne but seing that sinne is so aggreable to our corrupt nature and neuer appeareth in the ovvne likenes but is allvvayes masked and disguised vvith a shevv of commoditie pleasure or profit fevve ther are vvho vvould absteine from sinne for the turpitude therof dishonestie vvhich it implyethe For vvhat should restraine a man from sinne shame of the vvorld I suppose he hathe a secret place Feare of temporall punishment I suppose the fault bee vnknovven Feare of God Vvho vvill feare God that feares not the hell vvhich hee hathe prepared Vvherfore if notvvithstanding the hope of heauen and feare of hell vvhich for all Caluins heresie possesseth the hartes of moste men yet so fevv liue vprightly and so many go avvrye vvhat vvould they do if hope of heauen and fear of hell vvere quite rooted out of their myndes Truly the narrovv path of vertue vvould bee ouergrovvne vvith vveeds for vvante of treading and the broad vvay of vice vvould become so smothe that none vvould imbrace vertue all vvould tumble headlonge into the depthe of vice and pleasure and so the vvay to vertue vvould bee hedged vp and the gate and vvay to vice vvould allvvayes lie open heauen vvould be a place inaccessible and hell our common home The second Chapter shevveth hovv in teaching that only faith iustifieth they open the gapp to all vice SAtan the common enemy of mankind knovving hovve easily he might entise and allure vs to sinne to vvhich thing his malliciouse mynde is allvvayes bente and enclined if hee could persvvade the vvorld that only faithe sufficeth for mans iustification hathe longe since gone about to beate this doctrine into our heades to bevvitch our vnderstaÌ„dings vvith it And bicause hee knovveth that vvhen he speaketh in is ovvne person and likenes he findeth litle audience he hathe gone about and that euen in the Apostles tyme by certaine of his ministers vvhoe vvent vnder the name of Christians to intrude vppon vs this his pestilent doctrine 2. Pet. 3. For they not vnderstanding as saint Peter sayeth vvhat saint Paule sayed vvould make him speake as fooles make belles to sound to vvit as they imagined and so auouched that only faithe vvas sufficient to iustificatioÌ„ and saluation and that saint Paule so vvarranted vs. l. de fide â—peribus Vvherfore saint Austine affirmeth that sainct Peter sainct Ihon and sainct Iames and sainct Iude also vvrote their Epistles to refell refute this heresie and to expound sainct Paules meaning After these companions Simon Magus imbraced the same opinion and after him Eunomius vvho bragged that the faithe vvhich they preached vvas sufficient to saue their follovvers vvhat sinnes soeuer they committed This damnable heresie longe since dead in the myndes of men and buried also in hell Luther not by miracle but meare madnes hath called to life againe ar 10 1â— l de Christiana libertate com in c. 2. Gal. vvho in diuers places affirmeth that only faith iustifieth before vvithout charitie and good vvorkes And bicause he savv that in thus saying he seemed to open the gappe to all vvickednes he addeth another heresie to vvit that true faithe and good vvorkes can not be seuered therfore sayeth hee although only faithe iustifie yet that argueth not that good vvorkes are not necessary bicause a true faith allvvayes bringeth vvith it good vvorkes l. 3. c. 14. §. 1â— c. 1◠§. 8. Caluin ioyneth vvith Luther in this opinion affirming that faithe only iustifieth and that good vvorkes are only signes and effectes of this faithe Yea Luther hee bothe auouch as shal be aftervvards declared that good vvorkes are so farre from iustifying that they are all mortall sinnes and by faythe only obteyne this fauour of God as not to bee reputed nor imputed to the faithfull maÌ„ And this faithe saith Caluin iustifieth not as a vvorke of ours bicause vvhatsoeuer proceedeth from our corrupt nature he counteth sinne but as it is an instrumeÌ„t by vvhich vvee apprehend Christes iustice and so applye it to our selues make it so our ovvne that noe since is imputed vnto vs. §. â— These are his vvords The povver of iustifying vvhich faith hath consisteth not in the vvorthines of the vvorke our iustification standeth vppon the only mercie of God and the deseruing or merit of Christe vvhich iustification vvhen faith taketh hold on it is sayed to iustifie So that faith also according to Caluin is a sinne bicause it is a kinde of vvorke of ours yet it iustifieth bicause it apprehendeth Christes iustice and so by a sinne as by an instrument vvhich apprehendeth Christes iustice vvee are made or rather reputed iuste But before I come to inferre my intended coÌ„clusion out of this doctrine I vvilbee so bold as to aske them vvhere they read in Scripture that only faithe iustifieth Rom. â— Saint Paule saye they affirmeth that a man is iustified by faithe True but he sayeth not by only faithe nether dothe any place of Scripture auouch so mnch Vvherfore Luther seing that this place vvas not plaine enoughe to proue that only faith iustifieth in his Germaine translation he foysted in only into the texte making sainct Paule to say vvee thinke a man to be iustified by faithe only And being warned of this his corruptioÌ„ of scripture by a certaine freind of his In Resp ad duos art ad amicum Ex Bel to â— l. â— de iustif c. 16. he ansvvered that that vvas the meaning vvherin yet hee shevved him selfe a false translatour vvhose office is to translate faithfully as the vvords lye and not as hee vvould haue them interpreted for that is the office of an interpretour and if this be lavvfull for Luther hereriques haue scope enoughe to make scriptures speake as they vvill imagin that they should speake But Luther vvill say