vayne to be ready to obey him who reiect his Mynisters Therefore he commaundeth the word and doctrine to be required from the mouth of Prophets and Doctours who teach in his name and by his warrant least we foolishly hunt after new reuelations Yf this be so how durst your M. Caluin How durst our sectaryes deliuer a Gospell they neuer tooke from the mouth of any Prophet or Doctour Caluinus contra errores Serueti With what face doe they vaunt of obeying God when they disobey his Mynisters the interpreters of his will How shall we know that they who follow not the setled course prescribed by him doe not foolishly hunt after new reuelations Michael Seruetus forsooke that ordinary way he vsed the like pretense as M. Mason doth of reuelation froÌ„ Scripture the same Caluin inueighed agaynst him That like another Mahomet he rose a restorer of a new world with a new and vnknowne reuelation Is not this sayth he to make voyd the whole glory which Christ hath gotteÌ„ By thy own saying I coÌ„demne thee and thy fellowes o vngracious seruant For by the same argument thou o Caluin art like another Mahomet Caluin his followers come like Mahomet with new reuelations the English sectaryes progenitours like so many Mahomets who contrary to the publike truth receaued in the Church challenged another reuealed to them out of holy Scripture With whome I reason thus When Cranmer in England or any other beganne to vent their reformed Gospell eyther the same Gospell was preached by some lawfull Pastours in some partes of the world or not Yf it were not The Church of Protestants was no where extant the glory of Christs Church in their conceit was wholy extinguished If it were FroÌ„ those Pastours our sectaryes should haue deriued their succession To theÌ„ they ought to haue gone for their holy Orders 29. Or if the shell of ordinution from the Priestes of Tertullian in praes ca. 20. Antichrist was good inough for their Antichristian synagogue at least from them they ought to haue taken rraducem fidei semina doctrinae their letters patents and commission to preach From them they should haue gleaned the kernell of doctrine they should haue drawne from those pure Churches the line of fayth and seeds of doctrine as Tertullian anoucheth Aug. l. 5. de baps contra donatist cap. 26. which aduise S. Cyprian also giueth and S. Augustine much commendeth it saying That which he Cyprian admonisheth that we repayre to the conduite head that is to Apostolicall tradition and from thence direct the pipe to our tymes is an excellent The succession propagation of truth which heer we seeke cannot be learned out of Scripture 2. Pet. â— v. 16. thinge and without doubt to be obserued especially seeing in this mark of succession it is not the bare truth for which we inquire but the propagation traditioÌ„ reception coÌ„tinuance lineall descent of the truth how it hath been coÌ„ueyed by Pastour to Pastour in al succeeding ages how taught how belieued from the Apostles dayes euen vnto ours This cannot be learned out of Scripture because it followeth after the Scripture The succession of doctrine came after the Scriptures were written how shall it then be proued by the precedeÌ„t Scriptures which were in the Apostles time who endited them depraued and Athanasius ora 2. contra Arian peruerted by some to their owne perdition as S. Peter witnesseth and why may not such deprauatours much more be now How can the Scriptures beare witnes of the publication progresse true perseuerance of that Eos qui aliunde quaÌ„ a tota successione Cathedrae ecclesiastica originem fidei suae deducunt haereticos esse which fell out many yeares after their authours compilers were dead So that for the true doctrinal you must needs haue recourse to the true Pastoral succession which are inseparably chayned and linked togeather To leaue this way and endeauour eyther by Scriptures or by any other meanes to vphould the continuall descent propagation of fayth is an euident brand or note of heresy as S. Athanasius anoweth saying They are heretikes who de riue the origen of their fayth any where els then from the whole succession of the Ecclesiasticall chayre which he accounteth Aug tract 37. in Ioan there an excellent and an admirable way to fiâ—d out an hereticall sect And S. Augustine affirmeth That to be the Catholike fayth which comming from the doctrine of the Apostles is planted in vs by the line of succession S. Irenaeus also more auncient Irenaeus l. 4. cap. 45. then he sayth VVith whome the succession of Bishops from the Apostles tyme downeward remayned these are they who conserue our sayth doe expound the Scriptures vnto vs without danger 30. By this tyme thou perceauest courteous Reader the peruerse vnto ward course of Protestants who departed from the Pastours of the Church to the written word wheras they should haue repayred to her Pastours to haue learned without daunger the meaning of that word Thou perceauest the beggary or nullity rather of their prophane secular ministery which vndertaketh the care of sonles without any true election ordination succession or mission Thou perceauest how vainly they confide in their reuelations from Scripture who haue no certayne rule or publike warrant as Catholikes haue to knowe whether their reuelations proceed from God or no. Thou seest how they beare about them the earemarke of heretiks in deriuing their fayth from another Origene then the line of Apostolicall succession Thou seest how dangerously they vsurpe the functioÌ„ of Pastours who are wolfs robbers and soule-killers of the sheep so deadly bought with the bloud of Christ CHAP. XXI In which the Beginning Propagation Continuance of the true Fayth is proued to be a Note of the true Church and only to appertayne to the Roman Church which neuer altered the Faith it first receaued from the Apostles I SAY prophecying of the true Church and of the very place from whence Isay 2. v. 3. the preaching of the euangelical gospell should begin sayd The law shall come from Sion and the word of our Lord froÌ„ Act. 1. v. 8. IerusaleÌ„ Our Sauiour doth not only assigne the same beginning but foretelleth Luc. 24. v. 46. 47. the growth increase and continuance therof in these wordes You shal be witnesses vnto me in Ierusalem and in all Iury and Samaria and euen to the vtmost of the earth And Matth. 13. v. 37. 39. item 24. v. 14. It behooued pennance to be preached in his name and remission of sinns vnto all nations beginning at Ierusalem Then he auerreth that the seede of his word thus sowed in the field of the world shold increase and grow vntill the haruest That is vntill the last day vntill the consummation of all thinges Hence S Augustine Aug. de vnit Eccl. cap. 10. maketh this illation Let vs therefore holde the Church
designed by the mouth of our Lord from whence it is to beginne and how farre it is to be dilated it is to beginne at Ierusalem and to be dilated into all nations Where he often sayth it shal perseuere Ibidem c. 5. vntill the end of the world This marke is distinct from those which I haue explaned heretofore because I speake not here of the vniuersall being of the Church but of the manner how it came to be in all nations 〈◊〉 of the successiue line of pastorall doctrine but of the order how it also continued for euer 2. After which sort it is to be reduced to the precedent note of Apostolicall succession and such Churches as are thus deriued from those which the Apostles planted Tertull. in praes cont haer may be truly called as Tertullian affirmeth Apostolicall Churches But the Church of Rome only can shew how it beganne at Ierusalem how it grew and spread it selfe into all nations how it still perseuereth whole and entire in all the pointes of fayth she first sucked from the Apostles The Apostolicall fayth is to be knoweÌ„ not by the priuat expositions which now are deuised but by the generall interpretations of Scripture which haue been deliuered froÌ„ tyme to tyme. breastes Therefore she alone is the vndoubted spouse of Iesus Christ For we doe not here intrude our selues to the Apostles tymes and lay clayme as Protestants and other heretikes falsly doe to the Apostolicall faith but to the preaching propagatioÌ„ continuance of that fayth not to the new interpretatioÌ„s which now are made of the written word but to the receaued expositions which from tyme to tyme from country to country from Iury to Rome from Rome to all nations haue beene infallibly gathered and faythfully deliuered out of that sacred word Of this our sectaryes are so destitute as they had not any Priest or Bishop Clark of layman woman or childe in the whole world who preached vnto Luther their first beginner and deliuered vnto him or any other of his consorts their Protestant doctrin Therfore Mayster Mason retire to as you haue heard to the reuelation of Scripture made in England to Cranmer Latimer Ridley and their fellowes others to the like reuelations made to Luther at wittemberge to Caluin at Geneua Mason l. 1. chap. 2. fol. 11. to Oecolampadius at Basil from thence they deriue the propagation or reuiuall of their Gospell which lay dead before for many ages And that which Saint Augustine Aug. l. de vnit Eccl. cap. 17. condemned in the Donatists of no lesse then blasphemy to wit that the good seede of heauenly truth which was sowed by the Apostles and Apostolicall men in all the world and which was there to grow vntill the haruest should haue perished out of those places and be sowed a new out of Africa This I say which he accounted in them a most detestable blasphemy is reuiued again by our late Sectaries who as wretchedly dreame that the same seede was decayed in their dayes or couered at least froÌ„ the view of the world that it had not any publike Pastours to preserue it Doctours to water it preachers to sow it but it must be sowed a new by Cranmer out of England by Luther out of Wittemberge out of Geneua by Caluin whose folly I impugne with Saint Augustines wordes For as his enemyes furnish our Sectaryes with obiections so he armeth vs with irresistable answeres Let them sayth he search the Scriptures and agaynst so many testimonyes which proclayme the Church of Christ to be spread ouer all the world let them Aug. de vnit eccl c. 4. bring but one as certayne and manifest as those by which they demonstrate the Church of Christ to haue perished out of other nations and only to haue remayned in Africa as though it should haue another beginning not from Ierusaelem but from Carthage where first they set vp a Bishop agaynst a Bishop Or as we may apply it to our purpose VVhitak cont 2. q. 5. cap. 1. The Apology of the English Church pa. 4. chap. 4. Caluin libro 4. instit 1. c. 7. §. 24. Fox acts and mon. pag. 400. and pag. 402. Oecolampadius vpon his tomb at Basill is called Euangelicae doctrinae Author primus Buâ—er â—â— An. 36. ad Episco Hereford calleth Luther primum Apostolum purioris â—uangelij Ioachim Camera fratrum orthodoxae Eccles pag. 161. calleth â—uther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from England from Wittemberge from Geneua where by Bishops of Priestes lately sprunge vp are scattered abroad new seedes of beliefe contrary to the sowinges of all other Bishops and Priestes In so much as their owne followers attribute vnto them The Restauration The Bringing to light The first Beginning or Rebudding of the Gospell The Reedification of the desolate ruines of Religion The Opening of a veyne longe hid before The Rising of aebeame of truth then vnknowne and vnheard They call them the first Authours first Maysters first restorers first Apostles of their euangelicall strange â—â—d new reformed doctrine For themselues also entitle it new â—â—d strange And another of their fauourites auerreth that â—uther receaued not his fayth eyther froÌ„ Husse or Wickâ—iffe but was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed of himselfe by the help no doubt aâ— he imâ—gâ—â—ed of holy Scripture A playne demonstration that the Protestant fayth is not that which beginning first at Ierusalem was diffused ouer the world and from Pastour to Pastour descended by the Apostles prescribed way of preaching vnto them Now let vs see whether this property belonge not to the Roman Church 3. Our aduersaries cannot deny but that the ChristiaÌ„ faith first preached at Rome came from Ierusalem eyther by Saint Peter as the whole clowd of Fathers and greatest torrent of Protestants beare witnes or at least by S. Paul who continued the same preaching and was there vnder Nero crowned with martyrdome Likewise that the same fayth was propagated into all Nations the Apostle also testifieth saying to the Romans Your fayth is renowned Rom. 1. v. 8. in the whole world and Saint Irenaeus calling it the greatest and most auncient Church of Rome knowne to all the world as founded by the two most glorious Apostles Peter and Paul addeth Irenaeus l. 3. c. 3. adu haeres immediatly after that vnto this Church in respect of her more mighty principality it is necessary that all Churches agree and haue accesse that is to say all faythfull people wheresoeuer they liue In which Church the tradition that hath descended from the Apostles VVhitak in his ans to Doctor Sanders 2. demonst Fulke in c. 22. Thessa sect 7. Reynolds in his 5. conclus hath euer beene kept by those that liue in any place of the world Fot this cause our aduersaryes confesse that it was our mother Church a most pure excellent and flourishing Church And so continued for some few ages But since say they it is degenerated into a
saying It is all one to despise the minister of Christes catholique Church and to despise Christ So S. Augustine expoundeth the former of S. Matthew Fulk vpon this place sect 2. Aug. in psal 101. conc 2. Hiero. l. 4. in Matth. S. Ierome he who promiseth that he wil be with his disciples vntill the consumation of the world both sheweth that they shall alwayes liue as also that he will neuer depart from the faithfull Which the very words both heere elswhere importe all dayes vntill the consumation of the world vntill we all meet c. for euer And the ends also of graunting this authority require the same which were the propagation of the truth the edification of the body of Christ the confirmation of the faithfull the conseruation of the vnity of faith these are at all times and perpetually needfull Therefore the perpetuall asistance of the holy Ghost is alwayes necessary thereunto 2. Likewise the Prophet Osee in the person of God sayd vnto the Church I will despouse thee to me for euer c. Osee 2. v. 19. 20. will despouse thee to me in faith Therefore this pure imaculate spouse is euerlastingly wedded to Christ in synceritâ— of fayth she can neuer be stayned with adulterous errour neuer separated by schisme or heresy neuer be diuorced by any apostacy from her honourable bridegroome The same was also foretold by the Prophet Isay Isa 59. v. 21. My spirit that is in thee and my wordes that I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed saith our Lord from this present and for euer Now what spirit was there in the Prophet Isay but the spirit of God What wordes in his mouth but the wordes of truth Therefore the spirit of God and wordes of truth shall not depart he doth not say from the hartes only but not from the mouthes of the Churches generation from that present for euer can any thing be written more effectually So effectual it seemeth to diuers sectaries as the publique Glosers vpon the English Protestant translation confesse the truth thereof Cal. in c. 59. Isaiae in hunc vers in their marginall notes vpon that place And Caluin in his commentaries explaning the same text God promiseth quoth he that his Church shall neuer be spoyled of this inestimablâ— good but that it shal be gouerned by the holy ghost and vnderpropped with heauenly doctrine c. and soone after Such is the promise that our Lord will so assist his Church and will haue that protection and care of it as he will neuer permit it to be depriued of his doctrine For if it once could be depriued of truth fall into any errour this oracle were frustrated If it could fall into errour the gates of hell which our Sauiour denieth Matt. 16. v. 18. 2. Tim. 3. v. 15. 1. Ioan. 17. v. 17. 2. Cor. 11. v. 2. Matt. 18. v. 17. should preuaile against it if it could erre it were not as S. Paul witnesseth the piller and firmament of truth If it could erre in vaine did Christ pray to sanctify it in verity If it could erre it were not that vnspotted virgin of which the Apostle writeth I haue espoused you to one man to exhibite you a chast virgin vnto Christ Lastly if it could erre the Son of God could not command euery one to submit himselfe to the doctrine of his Church with that heauy commination If he will not heare the Church let him be to thee as the Heathen and Publican that is let him be like the excommunicated or vnbeleeuing miscreant who is cast of from Christ and vtterly abandoned to euerlasting misery But God could not threaten vs vnder this curse of damnation to heare and obey his Church if his Church could beguile vs with errour For theÌ„ God should be the cause of that errour then we might be beguiled by following his Commandment which is impossible Therefore the Church cannot teach or deliuer any errour vnto vs as a Priest imprisoned at Dauentry vrged M. Barbon the Minister at an appointed disputation held of that matter before many of the towne other Gentelmen of thâ— A conference held at Dauentry in Northampthonshire betweene a Priest ther impisoned and M. Barbon a Minister Country which Argument the Minister first laboureâ— to elude by answering that the Church indeed could noâ— erre as long as it heard followed the voyce of God but if it swarued from his word it might precipitate iâ— self into errour whereunto it was then replyed by thâ— Priest My argument said he prooueth it cannot possiblâ— swarue from the word of God For to swarue from thâ— word of God is to erre I proue it cannot erre Thereforâ— I proue it cannot swarue from the word of God Againe to affirme that the Church erreth not as long as it agreeth with the word of God is to graunt her no priuâ—â—edge aboue any hereticall or heathenish conuenticle For no Heretike Infidell Iewe or Turke no nor the diuell himselfe can erre as long as he speaketh conformable to Gods word 3. The Minister deuised another sleight and distinguished A fond distinctioÌ„ which ProtestaÌ„ts make of curable incurableerrors two kind of errours one curable another incurable one to probation another to damnation and so answered that the Church might fall herself and lead her children into curable errours out of which they may afterward escape not into incurable or damnable from which they shall neuer be deliuered But the Priest resuming his former probation insisted againe that it could leade her children into no errour at all because VVhosoeuer heareth the Church followeth the commaundement of God But no errour curable or incurable can we incurre by following the commaundement of God Therefore no errour curable or incurable can we incurre by hearing the Church The Minor only questionable was proued thus No offense to God can we incurre by following Gods commaundement But euery errour curable or incurable is an * Material or formal offense of God Therfore no errour curable or incurable can we incurre by following Gods commaundement 4. Here M. Barbon sweating and chafing yet not knowing what to deny peruersly denyed the arguâ—â—â—â— M. 〈◊〉 breaketh off the dispute cauilling at the sillogisticall forme yet could not discouer any fault neither in matter nor form The former idle distinctioÌ„ of Protestants further refelled VVhitak contro 2. q. 5. c. 17. fol. 490. Ecclesia adtempus etiam in fundameÌ„tis quibusdam errare potest tuÌ„ salua esse Whitaker contradicteth himselfe in manifest termes Si fundamentale aliquoddogma tollatur Ecclesia statim corruit â—elfe and carped at the Sillogisme as if it had foure â—â—mes the last and only collusion which he his sectâ—â—es are wont to vse to bleare the eyes of the vnlearned â—â—en otherwise they are so
I would holde my self to those by whose commaundement I beleeued the gospell c. VVhose authority being infringed weakned I could not now There is no raâ—son we should beleeue the authority of the Roman Church in deliuering scripture and Protestants in expounding it contrary to her authority beleeue euen the gospell itself Imediatly before If thou say Beleeue not the Catholiques it is not the right way by the ghospell to driue me to the faith of Manichaens of Protestants because I beleeued the ghospell it self by the preaching of Catholiques 8. Yet if against all sense and reason if against both God and man you should perswade vs to beleeue your new constructions of Sâ—riptuee against theÌ„ who taught you both Christ and Scripture do we not belieue the authority of men the voyce as you account your selues of the faythfull so submit our iudgments to the exposition of the Church 9. Further more the Church is the treasury or store-house of God to which he committeth all his heauenly ministeryes All thinges which I haue heard of my Father I haue made knowne to you It is his mouth or oracle which openeth the same to others his trumpet or cryer which promulgateth The Church is the store-house of truth Ioan. 15. v. â—â— them to the world Go and teach all Nations c. teaching all thinges which I haue commaunded you It is the messenger which reuealeth his will The witnes which giueth testimony of his wordes and sayings The VicegereÌ„t which supplyeth the roome of his beloued You shal be witnesses to me in Hierusalem and in all lury c. As my Father hath sent me so I also do send you But Christ was sente from Matt. vlt. v. 19. Act. 1. v. 8. Ioan. 20. v. â—2 the throne of his Father with most ample power to decide all doubtes in matters of faith Therefore the Church succedeth him in this soueraigne authority she baptizeth now in his person sacrificeth in his person teacheth in his person gouerneth in his person excoÌ„municateth in his person so she determineth with infallible assistance and iudgeth all Controuersies in his person If we be commanded to heare her obey her belieue her be ruled by her If we must open our owne faults complayne of our brethren to her be bound or loosed The Church iudgeth of the writings of the Apostles she coÌ„poseth the Canon of Scripture she iudgeth of the true sense and interpretation of scripture of our sinns by her if she must cleare out doubts examine our causes redresse our scandals quiet our contentions she no doubt is the supreme iudge of all our spiritual affayres When any doubt is made of the writings of the Apostles whether they be theirs or no as whether the Epistle of S. Paul to the Laodiceans be his or not it belongeth to the Church to decide the matter to receaue or reiect it Therfore she iudgeth of the Apostolicall doctrin of the sacred Canon she iudgeth what is consonant to the diuine spirit of God and what is dissonant thereunto When any heresy springeth from the false interpreration of scripture she also censureth she condemneth it Therefore she is the iudge not only of the scriptures but also of the true sense and exposition of them And thus in all tymes and places whensoeuer occasion hath beene offered the Church hath exercised her iudiciall power CHAP. VII Wherein is manifested the conformable practise of the Church other authorityes alleadged the imagined circle obiected against vs auoyded IN the Apostles dayes a controuersy arose concerning the obseruation of the legall Ceremonyes it was diligently argued discussed and iudged by the Church with this diuine and Act. 15. v. 28. infallible resolutioÌ„ It hath seemed good to the holy Ghost and vs c. Some few yeares after a great debate fell out about the celebratioÌ„ of the feast of Easter whether it should be kept alwayes on the Sunday or on the 14. day of the first moneth the matter was referred examined iudged by the Church with such an vncontrolable sentence as they who resisted were absolutely censured and condemned for heretikes called Quartadecimani Witnes S. Augustine Epiphanius Tertullian others In all succeeding ages some such doubts questions or heresyes haue sprung vp and haue beene Aug. haer â—6 Epiphan haer 50. Tertul. in Praescrip alwayes sifted determined and iudged by the Church From her the Nouatians Arians Nestorians Eutichians Pelagians Monothelites and the rest haue still receaued their finall doome and irreuocable damnation in such iudiciall manner as no appeale no dispute no further examinations of their opinions hath beene after Hooker in the preface to his book of Eccles poli pag. 24. 25. 26. 27. Couel in his defence of M. Hooker permitted as not only M. Hooker and M. Doctour Couell two moderne Protestants but S. Athanasius also testifyeth of the Churches decrees in the Nicen Councell against the Arians Let no man thinke a matter discussed by so many Bishops confirmed with most cleare testimonyes may be called againe in question least if a thing so often iudged be reuised and knowne againe the curiosity of knowing vtterly want all end of knowing And Martian the Emperour He doth wronge to the iudgement of the most reuerend Synod who contendeth to rippe vp or publiquely argue and dispute of such thinges as be once iudged and rightly ordered Theodosius Athan. in decr Nice Syno Martian in rescript ad Pallad Praefect Preto C. desum Trin. l. 5. Cod. l. 1. tit leg damnat also and Valentinian those two Catholike Emperous who held the Imperiall Scepter in the yeare of our Lord 428. haue most catholikely enacted a law allowing the Churches definitiue sentence in sundry CouÌ„cels VVhosoeuer in this holy Citty or other where do follow the prophane peruersity of Eutiches condeÌ„ned in the late Councell gathered at ChalcedoÌ„ do not so beleeue in all points of fayth as the 318. holy Fathers of the Nicene Councell as the 150. venerable Bishops assembled togeather in the Councell of Constantinople or the other two CouÌ„cells following of Ephesus and Chalcedon let them know that they are heretiks But as thâ— Churches tribunall in condemning heresyes so in establishing true doctrine in all doubtfull cases hath beene esteemed infallible Hence that common saying of S. Augustine VVhosoeuer feareth to be ensnared Aug. l. 1. cont Cres c. 33. by the obscurity or hardnes of this question let him consult the Church thereof which the holy Scripture without all ambiguity doth demonstrate 2. Hence S. Paul immediatly instructed from the mouth of God when false seducers sought to caluminate Gal. 2. v. 2. Tertul. l. 4. contra Marc. c. 2. his heauenly doctrine had recourse vnto the Church for approbation of his Ghospell Least perhaps in vaine I should runne or had runne Whereupon Tertullian If he from whom S. Luke receaued his light desired to haue his fayth and preaching authorized by his predecessours how
remission of sinnes is only to be had apart by themselues nor together with vs vnles they acknowledge our church to be true Which if they graunt as needs they must vnlesse they precipitate their forefathers into hell by diuiding them from the band of Gods spirituall campe they ought to returne their chiefest ringleaders all their complices for blasphemous slaunderers in calumniating the spouse of Christ in calling his Virgin with a sacrilegious Hieron in dialogâ— ad Luciferia cap. 8. tongue for these be Saint Hieromes wordes the strumpet of the Diuell the whore of Babilon the seat of Antichrist the â—inagogue of Sathan c. They are bound as Field counsayleth â—hem to imbrace her communion follow her directions rest in her Field in his dedicatory Epistle to the Arhâ—bishop of CaÌ„terbury â—â—dgements They are bound to belieue Transubstantiation â—â—rgatory inherent Iustice Intercession of Saints worship of Images â—â— all other articles which she in her generall Councells out of the word of God by lawfull authority hath publikely enacted or els they are to be accounted heathens publicans who obey not the Church they are to be ceÌ„sured as heretiks who rebell agaynst it 11. Yf ours were the true Church howsoeuer they imagine it to be stayned with errours yet their separation from her is an Apostacy from Christ a diuorce from his spouse a dismembring from his body and a most execrable disunion and schisme from the vnity of Gods chosen flocke Which cannot by any ignorance be excused in you nor by any ill liues of our Prelates tyranny of publike or abuses of our priuate men be warranted to be lawfull For Saint Paul repreheÌ„ded Aug. l. 3. coÌ„t ep Par. cap. 4. Incests Contentions and many other faultes in the church of Corinth The Prophets did the like in the church of the Iewes yet they neuer presumed to separate themselues from them in fellowship and communion Moyses hâ—â—h cryed sayth Saint Augustine Isay hath cryed Ieremy hath cryed let vs see whether they deuided the people of God how â—oatly did Ieremy rebuke the wicked liuers of his people yet he was amongst Aug. l. 2. cont lit Petil. c. 51. them he entred the Temple togeather with them he frequented the same Sacraments in that Congregation of the wicked he liued In another place writing of the Prelates faults which ought not to cause any schisme in the people he thus challengeth the Donatist PetiliaÌ„ the CaluiniaÌ„ ProtestaÌ„t VVhy doest thou call the Apostolike chayre the chayre of pestilence Yf for the meÌ„ why Did our Lord Iesus Christ for the Pharises any wrong to the Chayre wherin they sate Did he not commend that Chayre of Moyses and preseruing the honour of the Chayre reprooue them For he saith They sate vpon the Chayre of Moyses that which they say do ye These thinges if you did well consider you would not for the men whome you defame blaspheme the Sea Apostolike wherewith you do not communicate Ibid ca 61. And a few Chapters after Neyther for the Pharisees iâ— whome you compare vs not of wisdome but of malice did our Lord coÌ„maund the Chayre of Moyses to be forsaken In which Chayre verily he figured his own For he warneth the people to do that which they say not to do that which they doe and that the holines of the Chayre be in no case forÌ„saken nor the vnity of the flocke deuided for the naughty pastours Caluin lib. 4. instit c. 1. §. 12. 14. 15. 16. 17. 18. 19. 12. Yea Caluin also discoursing of this matter sayth There may some faultines creepe into the Church in the administration of the doctrine and of the Sacraments which ought not to estraunge vs from the communion of it A little after For as much as there is no man which is not wrapped with some little cloud of ignorance eyther we must leane no Church at all or we must pardon a being deceaued in such thinges as may be vnknown without violating the sum of Religion Where he proueth by the testimony of S. Cyprian by the former example of Saint Paul of the Prophets of Christ himselfe That neyther the pestilence of vices nor corruption of manners doctrine in matters of such moment as do not endanger saluation should euer withdraw vs from the fellowship of Christs flock yea he there auerreth that the departing from the Church is a denying of God and of Christ c. Neyther can there be imagined sayth he a fault more Caluin â—b cap. 1. §. 10. haynous then with wicked breach of fayth to defile the mariage which the only begotten sonne of God hath vouchsafed to contract with vs. Hitherto Caluin 13. By which you see that if the Roman Church was at Luthers rising the true Church of Christ he should not haue forsaken the band of her communion Yf it was not no Church remayned by which he might be â—â—â—ne or you propagated none in which the truth was â—â—eached Sacraments ministred so no Church can â—ou find by your own essentiall propertyes of finding the Church In liew of which I shall display such euident â—â—parent marks as al both rude learned simple wise â—ay manifestly discouer the true Church of Christ And â—â—rst I will handle fowre most honourably meÌ„tioned both â—n the Nicen Constantinople creed that it is one holy Caâ—holike Apostolicall wherin vnity consent in fayth sanâ—â—ity in doctrine manners the name Catholike with â—â—e sense meaning therof Apostolicall succession are â—lainly intimated as the vndoubted notes badges of the Church CHAP. XIIII In which Vnity is explayned and strongly proued to be a marke of the Church Agaynst Doctour Whitaker and Doctour Fielde AS the soueraigne and incompatable goodnes the prime verity and truth it selfe is one the same constant vnchaungeable So whatsoeuer parâ—â—keth most of vnity constancy and integrity that approacheth neerest to the perfection of truth and whatsoeuer is variable chaungeable seuered by schisme rent by diuision that proceeds from obliquity of errour that iâ— infected with the corruption of falshood Hence it commeth that vnity is a cleere and manifest token of the true Church a note of Christes Kingdome whereas diuision schisme and variance is the brand of heresy a proper peculiar blot of the peruerse wicked and Sathanicall synagogue by which it falleth vpon a sudayne to irreparable ruine and vtter desolation as our Sauiour diuinely witnessed saying Euery Kingdome deuided agaynst it selfe shal be made desolate and house vpon house shall fall So we read that discorde and rebellion hath beene the generall destruction Luc. 11. 17. and bane of common wealthes and vnion peace and concord hath beene alwayes the stay and preseruation of them 2. I speake not heere of that which the Philosophers call numericall or indiuiduall vnity by which the Church is on it selfe and deuided from all false or hereticall assemblies but of the vnity of
Church c. 39. pag. 156. 157. 158. 159. Sparke in his answere to M. Iohn d'Albins du Plessis and M Doctour Field in some causes eagerly defend Some fly to extraordinary vocation and calling immediatly from God or from the priuiledge of truth which they pretend to deliuer as M. Sparke D. Fulke and D. Whitaker with diuers of the Puritan sect Fulke against Stap. and Martial pag. 2. VVhitak contr 2. c. 6 fol. 368. 371. Some others to the letters Patentes of their Prince and general consent of the Parlament house as many English Protestants did in the dayes of King Edward and at the beginning of Queene Elizabeths raygne But now their new Attorneyes finding the plea of their predecessours cleane ouerthrown in al the former cases they lay clayme to the pedegree of our Bishops to the row of our auncestours So cleare resplendent is this shining marke of our Roman succession as it maketh the very children of darkenes to runne vnto it and seeke to sunne themselues in the beames of her light like forlorne traytours who rebelling agaynst their soueraygne challenge his title to dispoâ—sesse him of his throne So Mayster Francis Mason M. FraÌ„cis Mason l. 1. cap. 2. folio 10. hath set forth a booke in folio to authorize the ordinary calling of their Protestant Ministery by the Canonicall consecration of our Roman Prelates The Mynisters of of England sayth he receaue imposition of handes in lawfull manner from lawfull Bishops indewed with lawfull authority therefore their calling is ordinary Thus he We aske by whome He answereth by the hands of such Bishops as went before them whome he confesseth to be vndoubted Bishops of the Roman Church And therefore telleth vs Archbishop CraÌ„mer and other heroycall he should say diabolicall spirits whoÌ„ the Lord vsed as his instruments to reforme religion in England had the very selfe same ordination and succession whereof you so glory 3. A desperate case when heretikes fly to Catholiques tentes when meere oucrastes eyther degraded or titularyes only would begge nobility from the stocke of such as degraded them But what hope can they haue to draw their lineage from them from whome they deriue Protestant Bishops Priestes haue neyther true successioÌ„ election ordinatioÌ„ or missioÌ„ not as I shall declare any Apostolicall succession canonicall election true ordination lawfull mission or authenticall vocation All which are necessary to an orthodoxall and Catholique Clergy And yet neyther of these maugre M. Masons large bulke to the contrary can be found amongst Protestants For first to an Apostolicall succession besides Election and Ordination of which hereafter two thinges are requisite 1. A place A priuiledge in chartamagna by which Catholike Priests are exempted from all secular power voyde eyther by depriuation voluntary resignation or naturall death Secondly a conformity in fayth with him that went before But when Younge for example Grindall Horne Pilkinton Bullingham c were intruded in the dayes of Queene Elizabeth into the Bishopricks of Yorke London VVinchester Durham Lincolne the true Bishops of those Seas to wit Heath Bonner VVhite Tunstall VVatson were liuing not resigning their dignityes vnto theÌ„ nor yet lawfully depriued of them Therfore the former had no vacant piaces wherein to succeede but were wolues theefes and vsurpers of other mens chayres That Hebr. 13. vers 17. they were not lawfully depriued I proue because Queene Elizabeth her Peeres and other officers who concurred to their dispositioÌ„ were of the layty not coÌ„petent Iudges Matth. 18. v. 18. eyther of ecclesiasticall Prelates or of their causes For such persoÌ„s were euen in criminall matters by the lawes of the Realme by the immunityes of Charta magna not Luc. 10. v. 16. then repealed exempted from subiection to secular Tribunalls vntill they were adiudged and giuen ouer vnto them as none of the former were by the authority of the Matth. 23. v. 3. Ioan. 21. v. 18. Nazian in or at ad ciuestimore perculsos Church Then the Apostle commaundeth all secular people Princes also for his wordes be general without restriction to obey their Prelates and be subiect vnto them Christ chargeth vs to heare them vnder payne of damnation To heare them as himselfe To do what they shall prescribe To be fed and gouerned by them Whereupon Saint Gregory Nazianzen speaking of Emperours saith The Law of Christ hath subiected you to my iurisdiction and to my tribunall For we Athanasius Ep. ad soli vitam agentes Ambros Ep. 32. ad Imp. Val. iuniorem Hosius ap Atha loco citato haue also an Empire yea a greater and more perfect then that of yours vnlesse it be fit to prostrate the soule to the body and heauenly thinges to earthly Saint Athanasius Saint Ambrose and the learned Hosius of Corduba testify the same in such serious manner as Saint Athanasius calleth it the abhomination of desolation foretold by Daniel for an Emperour to preside in ecclesiasticall affayres 4. Yea many zealous and godly Emperours haue wholy disclaymed from all power of intermedlinge with the decision or iudgmeÌ„t of ecclesiasticall matters as Valentinian the first Theodosius the younger Constantine the great whose words are these related by Ruffinus Sozom. lib. 6. cap. 7. Theodorus Ep. ad syn Ephes Bar. Tom. 1. pag. 732. God hath made you Priestes and hath giuen you power to iudge vs and therefore are we rightly iudged by you But you cannot be iudged by men How cleere then is our case that the foresayd Catholike Bishops could not be iudged by Queene Elizabeth and her Councell much lesse haue sentence of deposition pronounced agaynst them without which the ProtestaÌ„t intruders could not be inuested in their rooms nor be lawfully installed in their Episcopall dignity 5. Secondly as those pretended Bishops had no vacant Seas to inherite so they wanted conformity of doctrine which is likewise necessary to true succession they swarued from the fayth of their Catholique predecessours in sundry essentiall pointes And the lineall descent of persons the possession of place if it were truly vacant or resigned is of no force vnlesse it be ioyned with continuance of doctrine which made Saint Irenaeus to Irenaeus l. 4. aduer haere c. 42. Tertullian l. de praes forewarne vs with this caueat You ought to obey those who togeather with the succession of their Bishoprike charge haue receaued the giftes or priuiledges of truth And Tertullian auoucheth the Church to be called Apostolicall not only by reason of her personall succession of Bishops but propter consanguinitatem doctrinae by reason of the consanguinity or conformity Ambrose l. 1. de poeni c. 6. Gregorius NazianzeÌ„ oratione 21. of doctrine Because as Saint Ambrose sayth They enioy not the inheritance of Peter who retayne not the fayth of Peter He sayth Saint Gregory Nazianzen who maynteyneth the same doctrine is also partaker of the same chayre But he who imbraceth a contrary or aduerse fayth is to
be reputed an aduersary while he sitteth in the throne And Saint Paul directly teacheth that the personall line and continuall propagation of Prophets Euangelistes Pastours and Doctours was instituted by God for the perpetuall succession and continuance Ephes 4. v. 11. 12. 13. Ibid. v. 14. of truth That now we be not children wauering and caryed about with euery winde of doctrine c. Therefore the true personall succession cannot be where the succession of doctrine wauereth much lesse where it fayleth which M. Reynolds M. Whitaker and sundry of our Protestant Reynolds in his conference ca. 7. diuis 9. VVhitak contr 1. q. 5. cap. 6. folio 271. aduersaries earnestly auowe and diligently demonstraty to our handes thereby to defeate if they could possible the prerogatiue of our succeeding Bishops But albeit it maketh nothing agaynst vs nay vpholdeth the right of our clayme who agree with our auncestours in al points of fayth yet it vtterly ouerthrowneth the vsurped title they newly challenge to the pedigree of our Bishops froÌ„ whome they dissent in the very many articles of our beliefe For by their owne arguments no participation can they haue with them in chayres no affinity or succession in Priestly thrones agaynst whome they bray forth defiance in doctrine 6. Now as touching Election the third thing which is defectiue in the Protestant ministery that is a priuiledge only due to ecclesiasticall persons For although secular ProtestaÌ„t Bishops want the electioÌ„ of Deane chapter of all clergy persoÌ„s Princes or such as haue auowsans might somtyme present and nominate their Prelates although the consent and approbation of people for greater vnion and peace hath beene also required yet the Election which interesseth the elected entitleth him to his dignity and giueth him a certayne right to his calling This is and euer was only proper to the Pope to the Deane and Chapter or some other of the Clergy and flatly forbidden to the laity vnder payne of excommunication in In Concil gener 8. can 22. ap Grat. distinc 63. c. Hadrian In Syno Niâ— 2. can 3. the eight generall Councell vnder Basil the Emperour and Adrian the Pope Likewise in the second Nicen Synod it is declared That euery Election of Bishop Priest Deacon made by secular powers let it be inualide and of no force And amongst the Canons of the Apostles the thirtith Canon hath these wordes The Bishop who by the fauour of the Princes and Potentates of the world hath gotten his Church let him be deposed But our English Protestant Bishops haue inuaded their Seas by the fauour of Princes by their letters patents without the canonicall election of Pope Deane and Inter can Aposto ca. 30. Chapter or any ecclesiasticall person Therefore they are to be deposed as wolfes vsurpers entring in at the window and not at the dore This defect is not fayned by coniectures as Barlowes consecration is by Mayster Mason nor proued by secret partiall and vnknowne Recordes MasoÌ„ l 3. c. 4. pag. 127. as he doth the ordination of others But it is publikely set downe in the common receaued lawes or Statutes of the Realme For in the first of King Edward the 1. Edward chapter 2. sixt an Act of Parlament was made for disanulling the election of Archbishops and Bishops by the Deane and Chap. taking away the writ of Conge-deslier grauÌ„ted to that purpose The wordes of the Statute are these The writ of Congedeslier was not to be graunted in King Edwards dais whose lawes Queene Elizabeth reestablished 8. Eliza. 1. 7. Be it enacted by the King with the assent of the Lords spirituall and temporall and the Commons in this present Parlament assembled by the authority of the same that from henceforth no such Conge-deslier be graunted nor election of any Archbishop or Bishop by the Deane and Chapter made but that the Kinge may by his letters Patentes at all tymes when any Archbishopricke or Bishopricke be voyde conferre the same to any persons to whome the Kinge shall think meete Can there be a more euident proofe that the Bishops of King Edwards dayes when this Statute was in force wanted their canonical electioÌ„ And after when his lawes repealed by Queene Mary were reestablished by Queene Elizabeth at least in the beginning how beit since they make shew of returning to the auncient custome Can there be likewise a more vehement suspition willfull forgery in M. Masons registers which testify the Writ of Conge-deslier to be graunted forth when by the tenour of that law it could not be graunted 8. Notwithstanding although their Bishops election Mason lib. 2. chap. 10. fol. 88. 89. The ordination of Protestant Priests Bishops vnlawfull inualide noneat all was inualide and succession of no account yet M. Mason stifly vrgeth that their ordination or consecration was good vnlesse we can name some defect eyther in the consecrated or consecratours I answere that the consecratours after their reuolte from the Catholique Church obstinat persisting in schisme heresy were excommunicated and suspended from the due execution and practise of their functions So that although they had beene before true lawfull Bishops as none excepting Cranmer were of the whole Protestant ranke yet then their authority being taken away by the Catholike Church which as she had power to giue had power also to restrayne and disanull their iurisdiction they could not lawfully communicate vnto others that which was suspended in themselues For this cause Saint Athanasius accouÌ„teth them not in the number of true Bâ—shops who are consecrated by heretikes saying By what right can they Athanasius in Concil Arimi Seleuc. § Quae auteÌ„ Seieâ—ciae be Bishops if they receaued their ordination from heretikes as they theÌ„selues accuse them to be Likewise writing in another place in the person of Pope Iulius It is impossible quoth he that the ordinations made by Secundus being an AriaÌ„ could haue any force in the Catholike Church 6. But M. Mason our Protestants Attorney will reply Apol. 2. that S. Athanasius is to be vnderstood of the legitimate and lawfull vse not of the validity of ordination For that euery Bishop communicateth not by reason of his inherent grace or out ward vnion with the Church but by vertue of his episcopall character which no schisme quoth he by deduction out of our writinges no sinne no Mason l. 2. c. 10. fo 88. heresy no censures of the Church no excommunication suspension interdiction degradation nothing nothing at all sauing only death if death can dissolue it Thus he I graunt that the character is indeleble and that alone is sufficient in the consecratour if his intention also be right and if he vse the true matter and forme essentially required thereunto But our English Superintendents after their fal from the Roman Church neyther intended to giue those holy orders which were instituted by Christ neyther did the ordeyned intend to receaue them
Truth But when God by the Scriptures reuealed it vnto them they both preached it themselues commended it to posterity So that the thinges reuealed vnto them in Scripture was all the Our Ghospellers haue no certayne rule to know their reuelation froÌ„ Scripture to be true warrant they had to preach such Protestant articles as they now maynteyne contrary to the approued doctrin of the Church 25. But I inquire of M. Mason what reuelation it was they had from Scripture Was it the priuate interpretation they made thereof That is fallible and subiect to errour That reuelation euery heretique challengeth and with as much reason maynteyneth it as any Protestant doth his Was it as others pretend the publique voyce of God which spake in Scripture But this In the first part of the Antidote in the first second chapter is a meere collusion of words to beguile the simple For the voyce of God speaking in Scripture is nothing els but the very text of Scripture the wordes and sentences vttered in Scripture as I haue elsewhere often declared Was it their industry labour in conferring reading finding out the true sense of Scripture But this industry was also deceauable as I haue inuincibly demonstrated Our Ghospellers haue not the true Christian fayth concerning any article whatsoeuer in the first controuersy of my Antidote Therefore Protestantes could haue no reuelation from Scripture wherreby they might be infallibly certayn which is necessary to sayth of the truth they deliuered Yea although they should haue lighted vpon the true meaning of some essentiall article of beliefe yet that article so taught and belieued because they so interprete that place of Scripture was not any article of Christian fayth not that diuine fayth which we are commanded to imbrace but a meere humane verity a humane fayth The reason is In the 9. chapter of this third part because the thing belieued causeth not fayth but the infallible motiue for which we belieue it that motiue in Protestants is altogeather fallible as hath been elswhere more largely conuinced Therefore the reuealed truth Luther in expo Ep. ad Galat. cap. 1. folio 215. printed ad VVittemberge by Ioan. Luâ—â— 1954. which they belieue is also fallible 26. Besides Truth reuealed to Protestants in holy Scripture is not sufficient for their Legantine power vnles the legacy also or charge of preaching be coÌ„mitted vnto them It is not inough sayth Luther their chiefe Patriarch for a man to haue the word and purity of doctrine but also he must be assured of his calling not of his calling oÌ„ly to Prieststood by the shell as you tearme it of succession or ceremony of ordination but of his calling and commission giuen to preach and recommend vnto posterity the kernell of Luther ibidem folio 276. doctrine This Mission this vocation he must also haue and that from men or els although thou wert as Luther sayth wiser then Salomon wiser then Daniell if thou be not called more then hell beware thou cast not out a word And many leaues Ierom. 23. v. 21. after he protesteth of himselfe that although he could deliuer soules from errour and damnation by his holesome doctrine yet he ought to commit the matter to God and not to preach Ezech. 13. v. 6. vnlesse he be called by men For such as do otherwise he tearmeth them impostors miscarryed not with a good but a wicked spirit They are those of whome Ieremy and Ezechiell fore warned vs I sent not the Prophets and they ranne I spake not vnto them they prophesied They see vayne thinges and they diuine lyes saying our Lord sayth whereas our Lord sent them not 27. Therefore albeit we should suppose that these new Gospellers had as Mayster Mason insinuateth power from vs to preach truth which notwithstanding is most false yet when they beganne to preach other doctrine then was deliuered vnto them other then was put into their mouthes by their predecessours therein they lost their calling ranne of themselues preached of themselues not sent from God with extraordinary miracles nor yet from men with ordinary commission to publish that fayth For as he who hath authority Aâ— Ambassadourâ— who alter the legacy of their Prince are not therein to be tearmed his Ambassadours no more can ProtestaÌ„ts be sayd to be sent to alter the coÌ„mission of those that sent them Optatus l. 2. contra Parmen from his Kinge to deliuer an Embassage if he alter or change the Massage of his Prince he cannot therein be truly sayd to be his legate or Ambassadour especially if the King recall or countermaunde whatsoeuer he proposeth contrary to his minde No more can Protestant Ministers though rightly ordered and lawfully called maynteyne their calling or vocation to preach any other truth then such as was commended vnto them much lesse if our Bishops reuerse their commission contradict their doctrine labour by al meanes vtterly to suppresse it For who doubteth but that such as haue power to communicate haue power also to reuoke moderate and restreyne the authority which they giue And whosoeuer persisteth after the reuocation or whosoeuer altereth the tenour of his commission he runneth not sent he prophesieth that which our Lord neuer sayd nor any of his seruants deliuered vnto him he is therein as Optatus wittily iesteth at Victor the Donaeist A sonne without a Father a Nouice without an instructour disciple without a mayster follower without a predecessour prodigiously borne a preacher of himselfe teaching a lesson which he neuer learned of any before For to go backe and say with M. Mason that God by Scriptures reuealed it vnto him is no authenticall or sufficient calling because generally all heretiques boast of the like reuelation all pretend their Mission and calling by Scripture That the Donatistes the Circumcellians the Arians arrogated and had as good warrant God leaueth not Scripture to euery ones priuat exposition but to the interpretation only of his Church for the true meaning of Scripture as any Protestant hath for his exposition Wherefore to auoyd the confusion occasions of errour which might ensue of leauing the Scripture to the particuler interpretations of priuat men it pleaseth God to vnfold the true sense meaning of his will to the publike Pastours preachers of his Church to them he infallibly deliuereth the inheritance of truth of them only we must seeke it to them we are bound to repayre to haue it opened vnto vs from them alone we can haue our vocation to preach it Otherwise euery mad and fanaticall spirit might fondly deuise as Protestants doe what constructions what reuelations he list 28. This reason Iohn Caluin the chiefe Architect of M. Masons religion assigneth why God teacheth not eyther by himselfe or by Angells but by the voyce and Caluin in c. 59. Isa speach of men This order quoth he God hath setled in his Church that they may vaunt themselues in