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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08327	The guide of faith, or, A third part of the antidote against the pestiferous writings of all English sectaries and in particuler, agaynst D. Bilson, D. Fulke, D. Reynoldes, D. Whitaker, D. Field, D. Sparkes, D. White, and M. Mason, the chiefe vpholders, some of Protestancy, and some of Puritanisme : wherein the truth, and perpetuall visible succession of the Catholique Roman Church, is cleerly demonstrated / by S.N. ...	S. N. (Sylvester Norris), 1572-1630.	1621 (1621)	STC 18659; ESTC S1596	198,144	242

Augustine to this purpose interpreteth that verse of the Psalme ●rue de manu canis vnicam meam deliuer my only one from the clawe of the * By the dogge Eusebius vnderstādeth the Diuell whome the Heathens feigned to be the three headed Cerberus Cypr. de vnit Eccle. dogge Where by his only one he vnderstandeth vnicam Ecclesiam his only Church S. Cyprian proueth it diuers wayes illustrateth it with many fine similitudes By the fountaine which is only one although deuided into many riuers By the root or tree which is one albeit it brauncheth into diuers bowes By the lighte of the sun which is one notwithstanding is casteth forth sundry beames so the Church is only one howbeit ●he stretcheth her dominions into innumerable Counteryes The same he confirmeth by the Coat of Christ without seame which figured his one and vndeuided Church But I will not depart from the oracle of the Apostle 3. When S. Paul calleth christ head of the body of the church Of what Church I pray is he head of the inuisible Coloss 1. v. 17. or of the visible If of the inuisible the visible is without a head if of this that is a headlesse monster or if of both one head you prodigiously ioyne to sundry bodyes Likewise the same Apostle sayth I haue despoused you to one man 2. Cor. 11. ● 2. to present you a chast virgin vnto Christ Where I aske which is that chast virgin spouse of our Lord your inuisible Church Then your visible is a harlot a concubin no virgin of Christ and yet it was a visible Church to which S. Paul wrote visible which he conuerted and preserued in chastity of truth which he vndefiled despoused vnto Christ Therefore if your visible also be made his spouse together with the inuisible two spouses As Christ cannot haue two spouses so neither two churches you betroth vnto him not one virgin as the Apostl● writeth pure incorrupted but two one which cannot be defiled with adulterous errour the other which may dishonour her husband play the harlot And ar● we bound to beleeue the one conuerse with the other beleeue in the chast virgin follow her that may fall into aduoutry beleeue in her that cannot beguile vs imbrace her counsailes that may lead vs into pernicious damnable deceits O God what in iury were this to thee what abuse to men For to what end didst thou graunt such priuiledges vnto thy Church why didst thou build it vpon a rocke guard it with thy Angells endow it with thy spirit assiste and protect it with thy dayly presence but that we might securely conuerse cōmunicate with it Did he afford these prerogatiues to one Church commaund vs to beleeue in it and after guid vs gouerne vs nay deceaue vs with another as Laban deceaued Iacob promising Rachel beguiling him with ●ia Gen. 29. v. 19. 23. 4. Is not the Apostolique Church is not the Catholique Church the true Church which y●● beleeue 〈◊〉 what Church is Apostolique but that which the Apostles planted with their preaching edified with their liues watered with their bloud What Catholique but that which beginning at Ierusalem increased spread it selfe in the view of all men throughout the world And i● not the same the visible Church mother of vs all in whose wombe we were cōceaued in whose lap we haue been nourished and from whose dugges we haue sucked the sweetest milke of heauenly doctrine The Church which we beleue is as you confesse the house of God not built vpon the sand but vpon a rocke against which the windes Matt. 7. v. 29. blew the raine beat the floodes came but would not batter to the ground And yet the same in S. Pauls iudgment is the house in which we should liue conuerse These thinges I write to 1. Tim. 3. v. 14. Fulke in c. 3. 1. Tim. sect 10. thee c. that thou mayst know how thou oughtest to conuerse in the house of God which is the Church of the liuing God Fulke auoucheth Whitaker will not deny but that their inuisible holy Catholike Church is the Church for which Christ ●yed that he might sanctify it cleanse it by the lauer of water in his worde Notwithstanding if it were not ●●so the visible Church by which we are directed and ●ouerned how could S. Paul exhort the Priestes or Pastors Art 10. v. 28. thereof Take heed to your selues to the whole flocke wherein the holy ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne bloud 5. Moreouer what Church do we beleeue but that which is the communion of Saintes of which it is said in the Creed I beleeue the holy Catholique Churche the communion of Saintes therefore the same we beleeue The Protestants euasion answered with which we communicate I know you will say there are two sortes of communion one visible in giuing receauing the outward seales sacramentes of the Church in preaching hea●●ng the word in externall profession of fayth many mutuall offices of charity another inuisible which consisteth in the inward regenera●ion fructification of the word in the inward saithfull beleefe ●hat you obserue honour in the visible church this you truly acknow●edg beleeue in the inuisible What Are the sacraments ministred 〈…〉 ●nother Is the outward lotion preaching in one ● 〈…〉 ●●istred 〈◊〉 one Church and giue grace in another the inward regeneratiō beleefe in another And wh● more absurd then to deuide the sacramentes from their effectes the instrumentes of grace from grace it selfe by diuersity of Churches what more absurde then to make the pastour pillers foundation in one Church the true fabricke of the Church in another Is it possible is should not be the same Church where baptisme incorporateth vs in Christ where the body of Christ is where Paul planteth Apollo watereth God giueth the 1. Cor. 3. v. 46. increase Although I yeald vnto you that the outward lotion preaching be visible the increase of grace and true beleefe inuisible yet may not the same Church consist As man consisteth of a visible body and inuisible soule so the same Church may haue some visible other inuisible partes of diuers partes some visible some inuisible some seene others beleeued Is not euery particuler man one the same composed of a visible body inuisible soule i● not Christ one the same whose humanity was seene diuinity beleeued Therefore as you do not make two men of one nor two Christes of the sonne of God although he comprehend partes visible inuisible on● thing that is seene another beleeued so neither tw● Churches but one the same which compriseth some visible some inuisible partes 6. But to launce this sore a litle deeper The visible Church say you cōsisteth of good bad

The fourth way she hath from God if that which she sayth she confirme with such euident reasons or perswasible motiues as are prudently iudged to proceed from him For so christ himselfe so Moyses being sent with Commission from God by his own testimony warranted with miracles proued his Exod. 3. 4. Mission and was accordingly receaued as a messenger Captaine or Gouernour imediatly designed appointed by his vnsearchable wisedome In like manner albeit the Church giue assurance of scripture by the scripture certify vs of her owne authority yet her certificate is infallible sufficient to perswad without circular winding in and out as long as it is confirmed by such argumentes of credibility as in all wise mens iudgmētes come from God for either his diuine prouidence ouerruleth not humane affaires and then as S. Augustine inferreth It Aug. de vtil credendi c. 16. Nihil est de religione satagēdum Protestāts runne the circle they falsly obiect against vs. Fullk in his confu of Purga p. 434. bootes not a whit of what religion we be of or he doth preside dispose of all earthly thinges so cannot permit vs to be induced by such weighty prudent and incuitable reasons to beleeue that which is subiect to falsity or calumniation Euery one of these wayes our Church is freed from that idle circle wherein all sectaryes notwithstanding wander without end who descry the scriptures by their owne priuate spirit discerne their spirit by the analogy of scripture This is a dotage grosse absurde to proue the vnknowne word by a hidden motion the motion hidden by the word vnknown This is to daunce the round so often reprehended to labour in darcknes without hope of deliuery CHAP. VIII Wherein is discouered that out of the true Church there can be no hope of saluation in any Congregation or Sect whatsoeuer THE Prophesies of the old Testament peculiar titles ascribed to the church both in the old and new engrosse vnto her all the blessings of heauen and only meanes of atteyning felicity In mount Ioel. 2. v. ●2 Sion and in Ierusalem shal be saluation as our Lord hath sayd and in the residue whome our Lord shall call The Nation and the kingdome that shall not serue thee Isa 60. v. 12. shall perish She is the Citty of refuge or sanctuary of God as Cyril calleth her to which whosoeuer flyeth not for succour cannot be saued She is the spirituall seed and Cyril in Isa l. 5. c. 54. of spring of Abraham which only partaketh of the blessings of our Lord. She is the house of God and Tabernacle of our Lord out of which whosoeuer eateth the paschall lambe he is as S. Ierome saith a prophane person an alien or stranger Hier. tom 2 ep 57. ad Damas● Idem tom 4. lib. 4. ● commen in cap. 11. Isa from the merites of Christ She is the Arke of Noe because according to the same S. Ierome that which the Arke in the deluge this doth the Church affoard in the world If any one were not in the arke he was drowned in the time of the inundation if any one be not in the Church he perisheth in the day of destruction And Gaudentius a litle more Gaudent tract 2. de lect Euan. ancient then Ierome It is manifest that all men of those times perished excepting only such as deserued to be sound within the Arke bearning a type or figure of the Church For so in like manner they cannot be saued who are separated from the Apostolique faith catholique Church 2. Moreouer the Church is called the Temple of God as appeareth by many places of holy scripture expounded Orig hom 15 in Mat. Aug. l. 2. quest in Euang. Theod. in c. 2. 2. ad Thess Ephes 1. Coloss to that purpose by Origen S. Augustine and Theodoret to signifie vnto vs that whosoeuer is not in this holy Temple is in the Chappell of Satan in the den of diuels he cannot haue his prayers heard or sacrifices acceptable vnto God She is termed the body of Christ to signifye that none can enioy the benefit of life vnles he be a member of this mysticall body I am not the first Authour of his glosse or paraphrase S. Augustine doth analize expound it in the same māner The Catholike Church only is the body of Christ whereof he is head out of this body the holy Aug. epist 50. ad Bon. prope finē ghost quickneth no man c. Therefore he that will haue the holy ghost let him beware he r●mayne not out of the Church let him beware he enter not faignedly into it Againe To saluation it self to eternall life no man arriueth but he that hath Christ his head But no Idem de vnit Eccl. c. 16. Ephes 5. Psal 44. Ezech. 16. 2. Cor. 12. Apoc. 19. 21. Aug. de alterca Eccle. Synagog man can haue Christ his head vnles he be in his body which is the Church She is also stiled the wife and spowse of Christ because as S. Augustine teacheth she hath promised vowed to keepe pure entire his faith doctrine as in a corporall mariage the wife plighteth her faith fidelity to her husband 3. By this comparison we learne that as no children can be legitimate which are not borne conceaued by the husbands true lawfull wife that al others are either bastards or chaungelinges so none can be the sonnes of God none partaker of the inheritance of his children vnles he be new borne nurtured by the Church his spouse The harlotry sectes congregations of heretiks may propagate themselues they may vaunt of their viperous issue they may insult for a time and despise the spouse of Christ the hand-manyd as S. Augustine discourseth may do wrong to her Mistresse But when A●raham shall heare the complaintes of Sara when he shall take compassion of her sufferinges and receaue her into rest then thou sayth he speaking to the Arian as I Gen. 21. v. 10. Gal. 4. v. 30. Aug. tom 9. de symb l. 4. c. 10. may now to the Protestants heresy thou shalt be cast forth as the hand mayd with thy bastardly brood because the sonnes of the b●●d woman shall not be inheritours with the children of the free One holy true Queene Catholike shall be acknowledged to whome Christ hath giuen such a kingdome as dilating it through the whole world cleansing it from all spot and wrincle he hath prepared it wholy beautifull against his comming Agreeable to this title it is likewise named the Mother of the liuing because none can receaue life except they be conceaued in her womb and cherished in her lappe from whence that common ●ying of S. Cyprian No man can haue God his Father ●nles he haue the Church his Mother The Church is the (a) Psal 2. Luc. 1. Ioan. 18. Apoc. 5. Aug. l. 20. de ciuit Dei

consent and agreement by which the members of the same Church though of diuers nations languages customes dispositions yet are all vnited in the same fayth lawes sacrifice religion They are all carefull as Saint Paul exhorteth to keep the vnity of the spirit in the band of peace To be of one accord and one iudgemet For which cause Christ earnestly prayed and vsed many other effectuall meanes he ordeyned vs all to one end and goale of felicity You are called in one hope of your vocation He taught vs to acknowledge as Saint Paul writeth in the ●ame place one Lord one fayth one Baptisme one God and Father of Eph. 4. v. 3. Phil. 2. v. 2. Ioan. 17. v. 11. Eph. 4. v. 4. v. 5. 1. Cor. 10. v. 17. 18. all He nourisheth vs with one bread his owne sacred flesh He incorporateth vs in one body He guideth vs with one and the same spirit and that all thinges might be orderly disposed he submitteth vs in his absence to the obedie●ce of one head his vice gerēt vpon earth by which the p●erogatiue of vnity is principally maynteyned and ●●●refore Saint Augustine termeth the sea of his residence C●●hedram vnitatis the Chayre of vnity And Saint Cyprian Aug. ep 166. Cypriā ep 73. Optat. l. 2. con Parm. Iero. con Iouin cont Lucif Leo ep 84. Bernard l. 3. ad Eug. Irae l. 1. c. 3. 〈◊〉 Peter vpon whome our Lord built his Church he instituted and ●●wed the beginning of vnity The like hath Optatus rhe like S. ●●rome and Saint Leo. 3. By the assistance of Gods holy spirit and ●y the subordination of the people Priestes Pastours Bishops to this supreme head the Pope of Rome which Saint Bernard resembleth to the subordination of the Angells Archangells Cherubims and Scraphims to Almighty God there is preserued in the vniuersall Church spread ouer all the world that admirable peace and perfect argrement as if it dwelled to vse Saint Irenaeus words ●● one house enioyed one soule and one hart she preacheth teacheth and deliuereth the thinges shee belieueth so conformably as if she spake with one mouth For sayth he Although there be different languages yet the vertue of traditiō is one the same Neyther do those Churches which are founded in Germany belieue otherwise or otherwise deliuer Nor those that are amongst the Hiberians nor those that are in the East nor those that are in Aegypt nor such as are in Libya nor such as are planted in the midest of the earth But as the sunne that workemanship of God is one and the same in the vniuersall world so the light the preaching of truth euery where shineth and enlighteneth all who will come to the knowledge therof 4. This conformaty of doctrine which Irenaeus marked in the vniuersall Church of his tyme where can we now discouer but amongst the Professours of the Roman fayth Goe into Asia Goe into Africa sayle into India passe into Iaponia compasse the East and returne into Al Catho like professours are vnius Labij of the same speach or language the West and you shall behold all Countryes all prouinces all Cittyes euery professor of our Religion vnius Labij of one language of one hart and soule in Sacraments sacrifice and all Articles of fayth The reason is because they all as I ●outhed aboue submit themselues to the iudgement of one soueraygne and supreme head who guided by Gods spirit infallibly gouerneth and vn●●●th the whole body From whome if any dissent he is seu●red and cut of from the rest of the members 5. Amongst Protestants no such thinge nothing but schismes iarres and mutuall discordes such as Sa●●t Aug. l. 18. de ciuitat Dei ca. 41 Iraen l. 1. Tertull. de praes Hil. l. 7. de Tri. Chrysostō Hom. 20. operis impersect in Matth. Parkes agaynst VVillets Limbomastix Augustine discouered amongst the heathen Philosophers ● such as Irenaeus Tertullian S. Hilary and S. Chrysostom amongst auncient heretikes For example trauayle into these ou● Sectaryes dominions one fayth shall you find in one Countrey another in another one in Saxony another in Germany another in England This at Geneua that at Zuricke c. What shall I speake of Citties and countries examine the fauorites of any particuler sect no agreemē● amongst them no towne no village no man perseuereth long in the same beliefe But they often change and vary from themselues coyning as Saint Hilary reporteth of the Arians yearely and monethly faythes Euery man sayth M. Parkes maketh Religion the handmaid of his affections VVe may say now that there are so many faithes as willes and so many doctrines as manners of men whiles eyther we write them as we list or vnderstand Beza ep 1. and Andr. Dud. repeateth his wordes M VVilliam Reynolds in his preface before his refutation of M. VVhitaker reprehen Cauils them as we please in so much that many are brought to their wits ends not knowing what to do Which Duditius an eminēt Protestant in the fight of Beza obiecteth agaynst his own brethren which Maister VVilliam Reynolds our Catholike writer notably declareth in the changes and alterations of our English gospellers in the dayes of Queene Elizabeth and I might further specify in many particulers since the raygne of our gracious King Iames. 6. For in her dayes the reall presence was * VVhitaker cont 2. q. 5. c. 7. pag. 89. Reynoldes in his fifth cont folio 657. Sparks in his answere to M. Iohn de Albins fol. 235. See these wordes of the Bishop of Ely allowed by Casaub in his aforesayd answ to Car. Peron ●● 16. Causab pag. 33. In the conf at H●mp court Reynolds in his 4. co●lus Field in his ● book c. 10. 11. Field in his third booke of the Church c. 22. fol. 118. Illiricus in clauo Scripturae de varia c. tract 6. dupl iustit instific Field in the place before cited impugned as implying contradiction and destroying the humane nature of Christ Now it is allowed as nothing impossible VVe agree with you sayth the Bishop of Ely concerning the obiect all the strife is aboue the manner c. we belieue the presence we belieue I say the true presence as well as you c. Then yearely shrift or auricular confession was an antichristian and popish bondage a butchery of mens consciences now the Fathers who ordeyned it had their reasons why they thought that such manner of confession would further the easier atteyning to salu●●tion Then to pray for the dead that their soules might thereby be reliued was new fantasticall and superstiti●us popery Now to desire of God rest for their soules was an aun●●ent custome and is referred by his Maiesty to the head of thinges pro●●able or lawfull Then when a woman was head a woman might lawfully baptize and Christen infants Now the midwifes christing is vnallowable and of no force at all Then the holy Catholike Church which we belieue

carry to the tribunall seate of Christ And then most agreable to the matter now in hand They beleeue in God the Father and in the Sonne and in the holy Ghost in vaine All these thinges sayd I auayle them nothing for asmuch as they deny this article of the reall presence and attach him of falsity who sayd of the Sacrament this is my body So Luther flatly acknowledgeth that the deniall of that one article the disagreement in the interpretation of that one place in such a● accept the other heades of religion is sufficient to plung them into the pit of hell Zanchius and many learned Protestants Zanchius in his epistle before his confession pag. 12 13. are of the same mind agreeing therin with the ancient Fathers with S. Athanasius who hath defined in his Creed that whosoeuer doth not hold the Catholike fayth who and inuiolate he shall perish for euer With S. Hierome who witnesseth that for one word or two contrary to the sayth many heresyes haue been cast out of the Church With S. Gregory Nazianzen saying Nothing can be more dangerous then th●se heretikes Hier. l. 3. Apolo cont Ruf. Nazian tract de fide who when as they runne through all thinges vprightly yet with one word as with a drop of poyson corrupt and stayne the true and sincere fayth of our Lord and of Apostolicall tradition With Saint Basil who being solicited by the persecutours to relent a little to the tyme stoutly answered as Theodoret reporteth that such as are instructect in the diuine doctrine do not suffer Theod. l. 4. hist c. 17. any syllable of the diuine decrees to be depraued but for the defence of it if need require willingly imbrace any kind of death 9. And not to stay longer in reciting the testimonies of 〈…〉 when the Sonne of God auouched he 〈…〉 Marc. 1● v. 16. not shal be cond●mned Of what beliefe did he speake 〈◊〉 of belieuing the whole Ghospell the whole corpes of Christian doctrine whereof he there sayd preach the Ibid. v. 15. ●hosp●l● to all creatures which Ghospell comprehendeth many other articles besides the Trinity Incarnation Passion of Christ Therefore he that belieueth them not all shal be condemned Likewise when Christ auouched He that despiseth you despiseth me he that heareth not the Church c. Luc. 10. v. 16. Matt. 18. v. 17. he doth not add in this or that point but absolutely in whatsoeuer Let him be to thee as the Heathen and Publican And for this cause the custome of the Church hath beene in her publike definitions and generall Councells to strike with the thunderbolt of Gods heauy curse to threaten with anathema all such as refuse to belieue any one decree or definition of hers concerning any point of fayth whatsoeuer it be which the Church could not do without erroneous faultines in her selfe and wrong to her children if euery Canon she maketh and fenceth with that Anathema were not necessary to be belieued vnder paine of damnation Besides not only the Church but sundry zealous and forward sectaryes of all sorts are ready to yield their liues in behalf of any one article of their beliefe wherein although they erre concerning the particuler obiect yet this generall agreement in such seuerall sectes is an apparant token that Nature it selfe teacheth euery speciall point of true religion and not the principall only to be necessary to saluation wherein the Athenians were so precise as they punished without remission Teste Iosepho cont Appion any little word lesse warily vttered against the receaued opinion of their Gods The Iewes also were seuerely chastised for the transgression of any one of the ceremoniall lawes giuen vnto them by the disposition of Angels And God himselfe threatneth that he shall take Apo. 22. v. 19. ●●ay his part out of the booke of life who shall diminish any word of S. Iohns reuelation What wonder then though ●e be blotted out of the register of heauen though he be eternally punished who eithe● gainesayth altereth or not beleeueth expresly or infoldedly euery point of doctrine the Sonne of God himselfe or the holy Ghost whome he after sent publiquely teacheth or inspireth to his Church 10. The chiefest reason why fayth must be whole entire is the infallible authority or veracity of God vpon One principall reason why fayth must be entire in al points whose testimony we belieue which being once suspected or doubted of in any one point of neuer so small importance the like doubt or suspition may creep into others and shake the whole foundation of Christian Religion Therfore S. Thomas and many other learned Deuines profoundly teach That he hath no supernaturall fayth he beleeueth not any thing moued by diuine authority S. Thomas 2. 2. q. 5. art 3. He that belieueth not euery article of fayth belieueth none at all Tertul. l. de praescri who beleeueth not euery thing little or great fundamentall or not fundamentall proposed vnto him to be credited by the same authority Whereupon they inferre That no sectary who maketh choyce vpon his owne liking or vpon the iudgment of his Ministers to belieue some articles and not the rest doth truly beleeue any one article at all After which manner Tertullian long since disputed against Valentine the heretike saying Some thinges of the law and Prophets he approueth some things he disalloweth that is he disalloweth all whilest he disproueth some In like sort I may argue of our Protestants and other Sectaryes that they make choyce to beleeue some things not to belieue other and so whilest they belieue not all thinges they belieue nothing nothing vpon the authority of God but vpon their owne election as humane motiues incline and perswade them which is humane only not diuine or supernaturall beliefe For fayth being an assent of our vnderstanding to thinges not euidently seene or conuinced by reason but only credited for the testimony of another it cannot be more certaine then he that testifyeth and deliuereth them vnto vs who if he be subiect to errour as all men are in Protestants conceipt they that belieue the reuealed mysteries or interpretation of Scripture either vpon their owne or such mens credit cannot attaine to the certainty of fayth no more then the Turke who although he belieue in God Creatour of heauen and earth yet he belieueth not in him with diuine fayth because he relyeth vpon the authority of his Alcaron or Turkish Muphtyes who as in other things do so might deceaue in Muphty is the name of the chiefe Interpreter of the Tu●kish law Cuspin in descript Magistrat Turcici that And whereas without true and diuine fayth it is impossible to please God they cannot hope for his fauour who do not belieue euery article as the inerrable testimony of his true Church proposeth them to be belieued 11. Hence it is that euen as we are bound to obserue and fullfill the whole law of iustice euery

was the whole company of Gods elest c. which is hidden and inuisible Now it is the visible society wherein the syncere outward profession of the truth of God is preserued Then all workes of man performed in grace were so stayned with sinne as they could not deserue any reward at the handes of God Now a distinctiō is found of two Courtes The one of exact triall the other of new obedience in which God sitting giueth commaundement of workes of righteousnes and duly rewardeth them When we are iustified sayth Field God requireth of vs a new obedience iudgeth vs according to it crowneth vs for it Diuers other articles I might recount in which our aduersaryes pressed by Catholikes haue slidden out of the path which their predecessours haue trodden But of their variances more hereafter 7. This inconstancy disagreement of theirs proceedeth not from that they come single into the field to encounter with vs wel secōded by our friends as a worthy knight of the Protestants religiō wold once haue excused the matter to me but it ariseth as another writer of their Sir Edwin Sands in his relatiō own beareth witnes for want of some one Patriarch or more to haue a common superintendance and care of their Church for correspondency and vnity For want of some ordinary way to assemble a generall Councell of their part the only hope remayning euer to asswage their contentions From want of due subordination that the Cypriā l. 1. Ephes 3. ad Cornel. Priest of God as Saint Cyprian teacheth is not obeyed nor one Priest in the Church for the tyme nor one Iudge in liew of Christ is had in minde From want of one supreme certeyne and infallible rule of deciding debates which fall out amonge them For although the scriptures vpon which they seeme to rely be as Whitaker vrgeth constant sure and inflexibl● in themselues yet they imbracing their owne constructions VVhitak cont 1. cont 2 q. 5. cap. 8. pa. 407. and interpretations of them what meruayle though they be shaken with as many winds of contrary doctrins as there be seuerall humours and affections of men Whilst euery one as Tertullian noteth doth forme and fashion that which he receaueth according as of his owne minde he deuised it Whilest nouices haue liberty to controle their superiours scholers sayth Irenaeus may boast and glory to be reformers of their Tertull. in praes adu haer 42. Iren. l. c. 5. 8. maysters For as the forenamed Tertullian pithily discourseth The same is lawfull to the Valentinians which was lawfull to Valentinus to the Marcionists which to Marcion to the Caluinistes which to Caluin of their owne to frame or reforme their fayth Because euery one may challenge the same spirit the same gift of interpreting as his forerunner did This pretense Tertull. in the same place is often alleadged by euery Puritan and Protestant who varieth from the opinion of his first authour or beginner Luther for example and his chiefe disciples are VVhitak cōt Durae pag. 28. VVhitak cont Sand. pag. 92. VVhitgift defens tra c. 7. p. 20. in my opinion ib. pag. 291. cited agaynst Whitaker He answereth VVhat is that to me I care not what they misliked And Whitgift of Caluin sayth I am not so wholy addicted vnto him that I will contemne other mens iudgements c. VVhen as in my opinion they come neerer to the true meaning and sense of Scripture then he doth Others he reiecteth saying They were men and therfore though otherwise very watch full yet such as slept sometyme Thus with shew of modesty if they can if not The spirit of God say they is not tyed to any man but breatheth where he lists and therefore he that imagineth he is carryed with this gale hath sufficient warrant to ruffle in Scripture and expound it as his owne priuate perswasion seemeth to leade him Frō hence spring such flouds of dissentions as I may verify of Protestants that which a diligent historiographer noted in the Turkes only changing the wordes Touching the law The Alcoran Septeme cast 20 Mahomet himselfe there is that discord and difference amongst them as if a hundred of them be asked what they hold in these pointes not on● will answere to the minde of another Examen when you will y●ur Mynisters apart or conferre their workes and wri●●ngs one with another you shall not need any further ●●oofe You shall see no two in the world consorting to●●ather in all essentiall pointes of fayth if I say they be ●el sifted by interrogatories on euery point examined ● part 8. But two thinges are here opposed by our aduersaryes The one agaynst our vnity The other in excuse of their diuisions Against vs Field obiecteth the vnity agreemēt of the Armenians Aethiopians Christians of Field in his 2. booke c. 7. pag. 54. VVhitak cont 2. q. 5. cap. 8. Muscouia Russia Whitaker the accord cōspiratiō of ●he wicked in euill of Pirates in Piracy of Rebells in rebelliō Therfore vnity say they is no signe of truth I answere not any vnity or accord in some one point whatsoeuer maketh this marke for all heretiks agree in rebelling gaynst truth many may accord in some one schisme or heresy as they whome M. Field rehearseth do Likewise a small number of desperate fellowes vpon a set plot in some one or two designements in hope of gayne or preferment may as Whitaker vrgeth for a short time combine togeather But without any such hope league or cōbination for innumerable millions so far dispersed in so darke obscure manifold mysteryes of fayth to the preiudice of their estates losse of their liues so many ages so vniformly to agree notwithstanding such alienations of mynds diuersity of factions by people Prince notwithstanding so many other strifes and debates so many Ioseph Hal in his book intitled the Feace of Rome Read of this S. Aug. l. ●8 de ciuit Dei ca. 41. Field in his 3. booke c. 4● ●nd in app 1. part fol. 23. 24. VVhite in his way to the Church §. 33. VVhitak cont 2. q. 5. chaunges alterations reuolutions of common wealths notwithstanding such alteration variety of opinions which M. Ioseph Hall heapeth togeather in matters indifferent or then not defined for in all the great and idle muster he maketh not one essentiall variance doth he mētion that euer was amongst the Professors of our Church This I say is an euident and irreprouable token of some diuine and heauenly spirit in breathing guiding vniting the harts of Roman Catholikes 9. In excuse of their diuisions Field White Whitaker reply that they are likewise but verball vpon mistaking not materiall or essential not in substantiall or fundamental points And Field most hypocritically addeth I dare confidently pronoun●● that after ful and due examination of each others meaning there sha●● no difference found touching the matter of the