most falsly in the Fathers of the Primitiue Church Since Luther we will not deny but some Lutheran sect hath been alwayes visible Where then is the latency Where the inuisibility To which you fledd before found such reliefe as you had a Lord your Herauld to blazon it abroad with prayse notwithstanding this second euasion was thus very pithily refelled by the forenamed dispute THE CATHOLIKE No knowne and apparent Heretikes can constitute the Church of Christ But all these your Martyrs and Confessours which Fox nameth were knowne and apparent Heretikes Therefore they could not constitute the Church of Christ such aâ— you suppose your Protestant Church to be THE PVRITAN I deny the Minor they were not knowne heretikes THE CATHOLIKE I proue the Minor Fox nameth the VValdenses Albigenses Lollardes VVicklifists such others But all these were knowne and apparent Heretikes Therefore all those whome Fox nameth are knowne and apparent Heretikes THE PVRITAN I deny the Minor The VValdenses Albigenses c. were true and faithfull Catholiques THE CATHOLIKE The VValdenses and Albigenses c. held many articles of Faith which you condemne as heresyes and many other damnable doctrines against both you and vs which both our Churches iustly burne with the note of heresy as all Historiographers testisy who liued about the same time and relate their particuler errours Therefore the VValdenses Albigenses c. were knowne and apparent Heretikes THE PVRITAN Peruse the Acts and Monuments of M. Fox and you shall see our holy Martyrs euidently freed from these slaunders of Papists THE CATHOLIKE If Fox therefore either sayth nothing in way of purgation or produceth not witnesses worthy of credit for that which he doth say it is manifestly proued you had no Church for those 900. yeares THE LORD DE LA WARE Let vs therefore see Foxes Chronicle The Conclusion of the Conference 6. Foxes Chronicle of Actes and Monuments being brought after much tossing and turning could be found not any one Authour of credit but Foxes bare denial to disproue all those writers who registred in expresse termes the infamous heresies of those forenamed sectaryes Yet least Foxes assertion take place with some partiall companion before so many faythfull witnessâ—â— no way interessed in our quarell I shall bring in heereafter the verdict of Protestants themselues who attach the Albigenses VValdenses VVicklifistes c. of the same heresyes of which our Catholikes endite them 7. In the meane while consider I pray what cause the BaroÌ„ had to vaunt of his souldiers triumph who in both these encounters ranne out of the field so shamefully ouerthrowne as many who were present can witnes and pitty withall the beggery of Protestants who are faigne to gather the miserable ragges either of some inuisible spirits or open Heretikes to patch vp the coate of their mishapen Church CHAP. IIII. In which it is argued that the true visible and apparently knowne Church can neuer faile WHEN I note the admirable consent and perfect harmony which the Prophets and Apostles the old and new law vniformely make in establishing the perpetuall neuer ceasing raigne of Christs visible Church I caÌ„not but wonder at the former blasphemous speaches of these many other not wholy vnlearned Protestants For in the old Testament it is called an euerlasting kingdome A kingdome that shall not be dissipated fâ—â— euer Daniel 7. Dan. 2. Luc. 1. Micheas 4. In the new of his kingdome there is no end In the old Our Lord shall raigne ouer them in the Mountaine of Sion from hence forth now and for euer where he speaketh of the visible mountaine of the Church because to it he sayth all people shall flocke In the new he shall raigne in the house of Iacob Luc. 1. for euer In the old the Prophet testifyeth God founded his Citty for euer Vpon which place S. Augustin writeth Perchance Psal 47. the Citty which replenished the world shal be ouer throwne God forbid he founded it for euer In the new Vpon this rocke will I build my Church the gates of hell shal not preuaile against it Where the pronowne demonstratiue Matt. 16. v. 18. this and the gates of hell striuing and not preuayling against the Church argue a sensible foundation and visible Church S. Chrysostome comparing this promise Chrys in hom quod Christus fit Deus of Christ made to Peter for the continuall building and perseuerance of his Church with that prophesy of his touching the destruction of the Iewes temple there shall not be left a stone vpon a stone after a long and eloquent discourse he hath these wordes Doest thoâ— see how whatsoeuer he hath built no man shall destroy and whatsoeuer he hath destroyed no man shall build He builded the Church and no man shall be able to destroy it He destroyed the temple and no man is able to build it and that in so long a tyme for they haue endeanoured both to destroy that and could not and they haue attempted to build vp this neither could they aâ—chieue it In the old I will make a league of peace to them an euerlasting couenant shall be to them Ezech. 37. v. 26. and I will found them and will multiply them and will giue my sanctification in the middest of them for euer And to signify that he meaneth a visible couenant establishment or multiplication Ibid. v. 28. it followeth and Gentills shall know that I am the Lord the sanctifyer of Israel In the new Behould I am with you all dayes euen to the consummation of the world with you preaching Matt. 28. v. vltim christening and ministring Sacraments therfore the Church shall neuer cease exercising these visible acts vntill the end of the world Yet because some sectaryes restraine that passage to the Apostles hearken what S. Aug. in psal 47. Augustine writeth directly against them Neither did he say this to the Apostles only who were not to perseuere to the câ—â—umâ—ation of the world but to them he spake and vs he signified Because as he auoucheth in another place To all Christians these wordes appertayned who were to come and continue to the end August serm 45. de verbis â—emini of the world They appertaine as he affirmeth to al because by the teachers and baptizers all the shepheards by the instructed and baptized all the people or sheep of the fold are denoted who could not be taught instructed nor baptized if they were not visibly knowne one to the other 2. Finally in the old testament I haue sworne to Dauid Psal 88. v. 4. Matt. 13. v. 30. his seed shall remaine for euer In the new testament The good seed sowed in the field is sayd to grow vntill the haruest But by whome is it sowed how doth it increase By visible pastours preachers of the word amongst whom Amongst the faithfull how long Vntill the haruest vntill the consumation of the world Where In the Field of our Lord. And
and mangling with their corruptions the sacred text For as the two Scipios one was called Africanus because he subdewed Hanniball and the people of Africa the other Numantinus for subuerting Numantia so they maybe called Ghospellers because they subuert destroy and vtterly extinguish by their false interpretations the Ghospell of Christ Finally being not able to glory with the natiue property or single name of Catholiques they entitle themselues for others mockingly only and by way of derision giue them that name Christian Catholiques reformed Catholiques How Protestants are no true Catholikâ— by stiling theÌ„selues reformed Catholikes reformed Churches wherein by the very clayme they make they ouerthrow their owne plea and shew both their clayme vnconscionable and title vniust For if they be Christian Catholiques if reformed Catholiques then segregated limited and restrayned by their new reformation by their particuler Catholicisme from the generall illimited and absolute dignity of Catholiques and consequently no Catholiques not such as without some fine tricke or fayned addition are deciphered by that name but such as maske themselues vnder the disguised vizard or counterfeyte veyle of true and faythfull belieuers CHAP. XIX In which the thinge signified by the Name Catholique to wit Vniuersality is shewed to be a marke of the true Church Agaynst Doctour Whitaker and Doctour Abbot YOv haue heard how M. Robert Abbot in the precedent Chapter giuing vs the name Catholike challengeth to his sect the thing signified by the nam howbeit I haue euidently proued that the name and thinge are such indiuiduall and inseparable companions as they cannot be disunited or parted a sunder Now I am to declare what the thinge is how exactly it delineateth the Kingdome of our Church The Aug. con lit Petil. l. 2. c. 38. tract 118. in Euang. Iom l. 3. c. 1. cont Gaudent Aug ep 170. ad Seuer Cyprian li de vnita ec Cyril cate 18. Basilep 72. 75. Pacian ep 3. ad Symp. Opta coÌ„t Par. Iero. aduer Lucifer Beda in com sup Cant. word Catholike sayth Saint Augustine is deriued from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum totum that is according to the whole or vniuetsall Therefore he teacheth that the Church is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholike Because it is spread and dispersed throughout all the world which he strengtheneth by the testimony of Saint Cyprian saying the Church adorned with the light of our Lord stretcheth her beames throughout the world With whome Saint Cyrill Saint Basill Saint Aug. de vnit e. in psal 2. 18. â—1 47. 7â— item ep 61 ad Ho. Donat. ps 2. v. 8. ps 18 v. 5. ps 21. v. 28. 29. Isay 54. v. 2. 3. Isay 52. v. 10. Vbi non est frequeÌ„ tia multitudinis Non in aliqua parte terraruÌ„ sed vbique notissima est Aug. devnit ec cap. 25. Aug. toÌ„ 9. de symb l. 4. c. 10. Pacian ep 1. 3. ad symp Opt. l. 2. cont Parmen Iero. cont Lucifer in fine Aug. to 6. cont Fulg. Donat. cap. 18 l. de past â— c. 8. Aug in psal 21. in psal 44. in psal 47. tract 1. in ep Ioan. Pacian Optatus Saint Ierome venerable Bede accord This vniuersality of the Church in all places and Countryes Saint Augustine demonstrateth out of sundry Texts of holy Scripture I will giue the Gentills for thy inheritance for thy possession the endes of the earth Their sound hath gone forth into all the eartâ— and vnto the endes of the round world the wordes of them The endes of the earth shall remember and be conuerted to our Lord and all the families of the Gentills shall adore in his sight Enlarge the place of thy tente and stretch out the skinnes of thy tabernacles c. Thy Redeemer the holy one of Israell shal be called the God of all the earth Our Lord hath prepared his holy army in the sight of all the Gentills and all the endes of the earth shall see the saluation of our God From these and the like sentences Saint Augustine gathereth that the Church is not here or there or in the desert where there is not a frequent multitude but quoth he you haue the Church to be euery where diffused and to increase vntill haruest you haue the Citty of which he that built it sayd A Citty cannot be hid placed vpon a mouÌ„tayne She therefore is that which not in any part of the earth but euery where is most knowne And in another place Euery congregation of what heresy soeuer sitteth in corners she is a concubine and not the matron She is a strumpet which lurketh in priuat places not the Queene or matron which publikely raygneth ouer all the earth By this marke Saint Pacian conuinceth Sympronian Optatus Parmenian Saint Ierome the Luciferians Saint Augustine the Donatistes of schisme heresy Saint Pacian expresly tearmeth the Catholike Church a full and solide body spread ouer all the world and not like the conuentieles of heretikes whome he calleth an insolent portion or swelling bunche separated from the rest of the body Saint Augustine for Optatus and Saint Ieromes wordes I haue cited els where compareth the Church to a fruitfull vine stretching her braunches farre and neere throughout all nations and heretikes to broken boughes cut from the vine he often auerreth that the whole world is Christes possession all the borders of the earth his inheritance His Church a great mountayne which replenisheth the whole face of the earth And thereby he inferreth that the Donatistes faction could not be Christes inheritance because they possessed only Africa or the confines of Mauritania which were but some partes of the world 2. Wherefore if by this marke you seeke to finde out the true Church of Christ amongst so many which falsly beare his name cast abroad your eyes into al forrayn coasts and countryes in euery place shall you find our Roman Church that is such as be of the same beliefe and profession The Roman Church spread ouer all the world and agreing in the same beliefe with vs in all points of fayth acknowledging one and the same heade the Pope of Rome This Church now raygneth in Europe Afrike Asia in Thracia Syria Capadocia Phrigia Mesopotamia in a great part of America Megallanica India Iaponia Brasilia China yea in all the flourishing states knowne Kingdomes of the earth Whereas the Protestants are locked vp in very narrow straites in respect of vs they are restrayned within the mountanies of Germany Ilandes of Britany borders of Denmarke within some Prouinces of the low Countryes and Cantons of France In those corners ProtestaÌ„ts shut vp in narrow corners at perpetuall braÌ„ls in poynts of fayth they find some publique harbour yet there they are at perpetuall strifes amongst themselues and so various in religion as they differ one from the other in substantial articles of fayth So do the Brownistes the Family of loue
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
of their owne heads their accusations forgeryes their separation horrible schisme and open rebellion against the kingdome of Christ It followeth also that the Roman Church vniuersally spread ouer the face of the earth which once was must needs continue the true Catholike Church free from Apostacy free from heresy free from superstition or any other false doctrine of which she is accused CHAP. VI. Wherein is demonstrated that the Church is the supreme Iudge of Contrâ—uersyes against D. Whitaker D. Fulke and all Protestants THAT the holy Scriptures can neither by themselues nor by any rules our Sectaryes assigne determine the strifes which fall out in matters of Religion In the first part and first Controuersy hath in the first part of this treatise bin proued at large now that the Church is the only infallible and suprem Iudge which decideth those debates our Sauiour himself fully testifyeth when he referreth all matters controuerted to her sole and high tribunall saying Dic Ecclesiae Tell the Matth. 18. v. 17. Church if he will not heare the Church Where he teacheth after that priuate correction and publique admonition wil not serue the guilty party is to be summoned before the Prelates * So Saint Chrysostom heer taketh the Church for her Prelates or chiefe Pastours of the Church without further examination despute or appeale to stand to their sentence or els to be cast off as an Heathen or Publican VVhitaker seeketh to auoyd this place two wâ—â—es first by VVhitak cont 2. q. 4. c. ap 2. 3. â—xpounding it of Ecclesiasticall censures not of doctrine Secondly that the Church is to be heard but in those thinges only in which she heareth and obeyeth Christ Very friuolous and idle for in such thinges euen the Iewish Synagogue the Turkish Alcaron and the Diuell himselfe is to be heard as hath beene vrged before this were not to end Controuersyes without further appeale but to enter a new court of strifes to commence new examinations to call the Church in question whether she heareth and obeyeth Christ in the thinges she commandeth or no. 2. Besides if we ought to obey the Church in her Ecclesiasticall censures of excommunication suspension or the like much more in her condemnation of heresies If the Church caÌ„not erre in censuring much lesse in defining or publique definitions what we ought to beleeue If in sentences of fact much more in explications of fayth determinations of doctrine if God hath appointed her our supreme iudge in chastising and correcting vs with her spirituall punishments much more without doubt in curing our soules and preseruing them from all spots of errours And therefore our Sauiour restreyned not this precept of obeying his Church to any particuler matter but enlarged it to all and straight way giueth her that vniuersall commission Amen I say vnto you whatsoeuer you shall Matt. 18. v. 18. Ibid. v. 19. bind vpon earth shall be bound also in heauen and whatsoeuer you shal loose vpon earth shall be loosed also in heauen And Concerning euerything whatsoeuer they shall aske it shall be done to them Away then with M. Whitakers restrictions away with mens abridgementes where the Sonne of God imparteth so ample illimited and vniuersall a priuiledge In like maÌ„ner he did not vse any limitation but absolutely sayd Luc. 10. v. 16. Matth. 23. v. 3. VVhitak contro 2. q. 4. c. 2. fol. 267. 268. He that heareth you heareth me and all thinges whatsoeuer they shal say to you obserue ye and do ye Which two places Whitaker againe after his ridiculous fashion with this caution vnderstandeth He that heareth you teaching true prescribing iust thinges and whatsoeuer they shall teach according to the law dee yee As though the Sonne of God dallyed with vs sayd the same thing which was nothing but heare the truth wheresoeuer the truth is spoken yet S. Augustine by these later words attributeth a great prerogatiue to the chayer of Moyses In which verily sayth he he figured his owne for he Aug. con litt Petil. l. 2. c. 61. warneth the people to do that which they say and not to do that which they do and that the holynes of the chayer be in no wise forsaken noâ— the vnity of the flocke diuided for the naughty persons Howbeit if our Sectaryes cautioÌ„ may take place he figured the chayer of pestilence as much as his owne we might follow their doings which Christ forbiddeth as well as their sayings to wit whatsoeuer they doe conformable to the Law Moreouer S. Paul after a long dispute and many alleadged reasons referreth the last resolution of the matter debated 1. Cor. 11. v. 16. to the practise of the Church If any man seeme to be contentious we haue no such custome nor the Church of God 3. In the old testament God also appointed that in case inferiour Officers dissented in their opinions we should haue recourse to the consistory of Priests as to the chiefe and infallible Tribunall If you see that the wordes of Deut. 17. v. 8. â— the Iudges within thy gates do vary arise and go vp to the place which our Lord thy God shall choose and thou shalt come to the Priests of the Leuiticall flocke c. and thou shalt do whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to the Law Which later words do not inuolue At one tyme ther was but one chief President called the high priest diuers successiâ—ely as Protestants wrangle any condition if they shall teach but an absolute warrant that they shall teach according to his Law els then their iudgment and determination were fruitles and the matter remayned as doubtfull as before for exceptions might be taken that sentence is not giuen according to the law of which some other must be coÌ„stituted Iudge whose decision is infallible or els the same doubt ariseth of him and so without end Then our aduersaryes answere againe that this place is vnderstood of ciuill and politique affayres not of doubtes of religion But if Gods wisedome so carefully prouided for the composing of ciuill matters much more for ecclesiastical where the doubtes are more intricate and contentions more dangerous Therefore God sayd of his Priests by Ezech. 44. v. 24. Ezechiel VVhen there shall be a controuersy they shall stand in my iudgments and shall iudge my lawes and my Preceâ—tes By Malachy Mala. 2. v. 7. The Protestants false translation of such places as make against theÌ„ The lippes of the Priest shall keep knowledge and the law they shall require of his mouth because he is the Angell of the Lord of hostes A Text so forcible as Protestants not enduring the pregnancy thereof for shall keep knowledge corruptly read should keep contrary to all Originalls In Hebrew it is â—ismeru In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Latin custodient shall keep fortelling not what they
carry to the tribunall seate of Christ And then most agreable to the matter now in hand They beleeue in God the Father and in the Sonne and in the holy Ghost in vaine All these thinges sayd I auayle them nothing for asmuch as they deny this article of the reall presence and attach him of falsity who sayd of the Sacrament this is my body So Luther flatly acknowledgeth that the deniall of that one article the disagreement in the interpretation of that one place in such aâ— accept the other heades of religion is sufficient to plung them into the pit of hell Zanchius and many learned Protestants Zanchius in his epistle before his confession pag. 12 13. are of the same mind agreeing therin with the ancient Fathers with S. Athanasius who hath defined in his Creed that whosoeuer doth not hold the Catholike fayth who and inuiolate he shall perish for euer With S. Hierome who witnesseth that for one word or two contrary to the sayth many heresyes haue been cast out of the Church With S. Gregory Nazianzen saying Nothing can be more dangerous then thâ—se heretikes Hier. l. 3. Apolo cont Ruf. Nazian tract de fide who when as they runne through all thinges vprightly yet with one word as with a drop of poyson corrupt and stayne the true and sincere fayth of our Lord and of Apostolicall tradition With Saint Basil who being solicited by the persecutours to relent a little to the tyme stoutly answered as Theodoret reporteth that such as are instructect in the diuine doctrine do not suffer Theod. l. 4. hist c. 17. any syllable of the diuine decrees to be depraued but for the defence of it if need require willingly imbrace any kind of death 9. And not to stay longer in reciting the testimonies of 〈…〉 when the Sonne of God auouched he 〈…〉 Marc. 1â— v. 16. not shal be condâ—mned Of what beliefe did he speake 〈◊〉 of belieuing the whole Ghospell the whole corpes of Christian doctrine whereof he there sayd preach the Ibid. v. 15. â—hospâ—lâ— to all creatures which Ghospell comprehendeth many other articles besides the Trinity Incarnation Passion of Christ Therefore he that belieueth them not all shal be condemned Likewise when Christ auouched He that despiseth you despiseth me he that heareth not the Church c. Luc. 10. v. 16. Matt. 18. v. 17. he doth not add in this or that point but absolutely in whatsoeuer Let him be to thee as the Heathen and Publican And for this cause the custome of the Church hath beene in her publike definitions and generall Councells to strike with the thunderbolt of Gods heauy curse to threaten with anathema all such as refuse to belieue any one decree or definition of hers concerning any point of fayth whatsoeuer it be which the Church could not do without erroneous faultines in her selfe and wrong to her children if euery Canon she maketh and fenceth with that Anathema were not necessary to be belieued vnder paine of damnation Besides not only the Church but sundry zealous and forward sectaryes of all sorts are ready to yield their liues in behalf of any one article of their beliefe wherein although they erre concerning the particuler obiect yet this generall agreement in such seuerall sectes is an apparant token that Nature it selfe teacheth euery speciall point of true religion and not the principall only to be necessary to saluation wherein the Athenians were so precise as they punished without remission Teste Iosepho cont Appion any little word lesse warily vttered against the receaued opinion of their Gods The Iewes also were seuerely chastised for the transgression of any one of the ceremoniall lawes giuen vnto them by the disposition of Angels And God himselfe threatneth that he shall take Apo. 22. v. 19. â—â—ay his part out of the booke of life who shall diminish any word of S. Iohns reuelation What wonder then though â—e be blotted out of the register of heauen though he be eternally punished who eitheâ— gainesayth altereth or not beleeueth expresly or infoldedly euery point of doctrine the Sonne of God himselfe or the holy Ghost whome he after sent publiquely teacheth or inspireth to his Church 10. The chiefest reason why fayth must be whole entire is the infallible authority or veracity of God vpon One principall reason why fayth must be entire in al points whose testimony we belieue which being once suspected or doubted of in any one point of neuer so small importance the like doubt or suspition may creep into others and shake the whole foundation of Christian Religion Therfore S. Thomas and many other learned Deuines profoundly teach That he hath no supernaturall fayth he beleeueth not any thing moued by diuine authority S. Thomas 2. 2. q. 5. art 3. He that belieueth not euery article of fayth belieueth none at all Tertul. l. de praescri who beleeueth not euery thing little or great fundamentall or not fundamentall proposed vnto him to be credited by the same authority Whereupon they inferre That no sectary who maketh choyce vpon his owne liking or vpon the iudgment of his Ministers to belieue some articles and not the rest doth truly beleeue any one article at all After which manner Tertullian long since disputed against Valentine the heretike saying Some thinges of the law and Prophets he approueth some things he disalloweth that is he disalloweth all whilest he disproueth some In like sort I may argue of our Protestants and other Sectaryes that they make choyce to beleeue some things not to belieue other and so whilest they belieue not all thinges they belieue nothing nothing vpon the authority of God but vpon their owne election as humane motiues incline and perswade them which is humane only not diuine or supernaturall beliefe For fayth being an assent of our vnderstanding to thinges not euidently seene or conuinced by reason but only credited for the testimony of another it cannot be more certaine then he that testifyeth and deliuereth them vnto vs who if he be subiect to errour as all men are in Protestants conceipt they that belieue the reuealed mysteries or interpretation of Scripture either vpon their owne or such mens credit cannot attaine to the certainty of fayth no more then the Turke who although he belieue in God Creatour of heauen and earth yet he belieueth not in him with diuine fayth because he relyeth vpon the authority of his Alcaron or Turkish Muphtyes who as in other things do so might deceaue in Muphty is the name of the chiefe Interpreter of the Tuâ—kish law Cuspin in descript Magistrat Turcici that And whereas without true and diuine fayth it is impossible to please God they cannot hope for his fauour who do not belieue euery article as the inerrable testimony of his true Church proposeth them to be belieued 11. Hence it is that euen as we are bound to obserue and fullfill the whole law of iustice euery
precept all thinges whatsoeuer Christ commanded or els we forfeit our whole grace forfeit our right and title to heauen because he that offendeth in one is made guilty of all So we are bound to belieue all whatsoeuer either Christ by himselfe Matt. 28. v. 20. or the holy Ghost teacheth vs by the mouth of his Church or if we deny any one point we are vtterly depriued of the habit of fayth we haue not any fayth at Iacob 2. v. 10. all 12. At length it is not ynough that we stedfastly beleeue euery point all the heades and braunches of catholique faith we must also communicate ioyne together in society with the faithfull For he that doth not gather with me scattereth he that is not with me is against me as Cypr. de vnit Eccl. S. Cyprian to this purpose vseth these places of scripture Therefore although euery well minded sectary beleeue all thinges with the true Church notwithstanding as long as he seuereth himselfe in communion from it that very separation that dissention alone is ynough to cast him headlong into euer lasting fire S. Cyprian writeth of Chore Dathan Abiron that they beleeued in one God Cypr. lib. 1. epist 6. worshipped one God called vpon him liued in the same law religion as Moyses Aaron did howbeit because they diuided themselues by schisme from the rest resisted their Priestes Gouernours Gods heauy hand lighted vpon them More notable are the wordes of S. Aug. l. dâ— vnit Eccl. c. 4. Augustine All those that beleue as hath beene sayd that our Lord Iesus Christ is come in flesh risen from death in the same flesh in which he was borne hath suffered that he is the sonne of God with God one with the Father the only immutable word of the Father by whome all thinges were made but doth dissent notwithstanding in such sort from his body which is the Church that their communion is not with all them with whome the Catholique Church doth participate but are in some diuided part it is manifest that they are not in the catholique Church And if not in the Church if not in the body of Christ they cannot be quickned with the spirit of Christ For whosoeuer saith he againe Aug. ep 152. ad Donatist is diuided from the Catholique Church how laudable so euer he seeme to liue for this only crime that he is separated from the vnity of the Church he shal be excluded from life the wrath of God shall remaine vpon him With whome S. Fulgentius accordeth saying Hold for most certeine doubt not that no heretique or Fulgent de fide ad Petriem c. 29. schismatike baptized in the name of the Father of the sonne and of the holy ghost if he be not vnited to the catholique Church although he he giue neuer so great almes and shed his very bloud for the name of Christ yet can be in no wise be saued 13. By all this which I haue sayd it appeareth first how much they are deceaued who sooth themselues with A deceit of some who thinke it inough to belieue the common principles in which all Sectaryes agree this fond conceipt that although euery obstinate sectary cannot enioy the treasures of life yet if any be so indifferent that they hold beleeue the common principles in which all Christian sectes and companies accord they at least may be in the state of saluation These men I say are much deceaued because Faith must be whole and entire in euery point and besides integrity of beleefe in all pointes communion with the true Church participation of sacramentes is also necessary Then they are mistaken with a false surmise that they agree with all in their generall groundes For as all meet together in some common articles of one God one Christ or the like So they all and each sect vniformely consenteth that those common principles are to be limited contracted by a speciall faith to his particuler sect Therefore they cannot agree in all generall pointes with euery diuided conuenticle vnles they ioyne in this to draw these geÌ„eral heades to some one society or one particuler faith as euery sect though in a different manner conformably doth 14. Secondly as pernicious a flattery it is in many who thinke it sufficient to obey their king lawes of their Country exacting their corporall presence at the Another flattery of such as deeme it sufficient to coÌ„form themseluâ— to their Princes lawes in matters of coÌ„science publique seruice which is appointed in the Realme whether it be true or false For although obedience to Princes be not only commendable but according to vs necessary to saluation in all such thinges as they haue authority to commaunde yet in matters of faith and religion which apperteine to God wherein soeuer they swarue from his diuine lawes no subiect can be excused in obeying his Princes precept or highest consistory to the violating of his conscieÌ„ce breach of Gods coÌ„mandement no more then the Iewes who committed Idolatry at the compulsion of Ieroboam Easterne Bishops who imbraced Arianisme by the constraint of Valens the Arian Emperour or any other such like were to be acquited of most detestable sacriledg in neglecting their duty to God for obedieÌ„ce vnto men Neither ought this seeme straung to Protestantes for sith it is lawfull among them to disobey the voyce of Gods Church to disobey the decrees of Gods generall Councells which are warranted by God neuer to erre as often as in their priuate iudgmentes they stray from the written word how can they blame vs who humbly craue pardon of not obeying our temporall How far Catholikâ— are ready to spend their liues in any of their Princes quarels Soueraignes who haue not the like warrant in such thinges only as the whole Christian world and Gods highest tribunall vpon earth infallibly iudgeth theÌ„ to depart from the scriptures In all thinges els we vow all homage duty to Princes we are ready to offer our liues landes and goods in their behalfe we are readye to defend the right of their title or of other causes wherin they shal be engaged agaynst any inuader temporall or ecclesiasticall whosoeuer Onlie we desire to keepe our consciences vnoppressed our religion entire vnto God 15. Thirdly as Protestants flatter themselues to the 〈…〉 dice of their soules so they cry out against vs for â—â—nt of charity in condemning so many morall good men of other religious besides our owne blameles iâ— thier liues in conuersation modest zealous in prayers almes hospitality and many other vertuous workes I answere that as it is no want but an euident token of perfect charity to for warne sinners of the peril of damnation 1. Cor. 6. v. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which ProtestaÌ„ts falsly traÌ„slate worshippers of Images Gal. 5. v. 19. 20. 21. Rom. 16. v. 17. Tit. 3. to inculcate
not perceaue to what mischief and dissolution these assertions make way 5. To be briefe your assurance of pardon and A heap of other impietyes which necessarily ensue on the doctrine of ProtestaÌ„ts forgiuenes of sinns frustrateth that petition of our Lords prayer Your inherence of sinne in the soules of the regenerate lesseneth the price and dishonoureth the ransom of Christes precious bloud Your meere imputatiue and outward righteousnesse wrongeth the true righteousnes and iustice of God Your euacuating the merite worthines of workes blasteth the buddes of all vertuous endeauours Your anulling of satisfactions killeth the fruits of wholesome pennance Your deniall of sacrifice prayer for the dead choketh the remembrance and diminisheth the hope of future resurrection your certeinty of saluation rocketh men a sleep in careles security The bondage in which you enthrall the reprobate that they How the same taketh away the very Bulwarkâ— of piety bringeth in a dissolutioÌ„ of all good life neyther will nor can belieue throweth them headlonge into the pit of despayre These be the lessons of impurity dishonesty heathenish impiety taught in your schools To which I might score vp sundry moe tending to the like hauocke and corruption of al good manners For you abolish Confession the bridle of vice you neglect restitution the locke of Iustice you renounce prescript fastes watchings haire clots and such lik chastisements of their bodyes the death and extirpation of many vntamed passions Catholik exhortations coÌ„ferred with ProtestaÌ„t You contemne religious vowes of Pouerty Chastity and obedience You admit no tye in conscience of ecclesiasticall and temporall lawes the sinewes of religion the stayes of piety and chiefest rampiers of all well ordered discipline 6. Therefore as we for the establishment of the Psal 35. v. 12. former bulwarkes or fortresses of good life alleage such places of Scripture as exhort hereunto They on the other side produce and misapply diuers passages which seeme 1. Pet. 2. vers 13. Ioel. 2. v. 12. to patronage their libertine gospell We vrge for example Vow you and render your vowes to your Lord God Be subiect to euery humane creature for God whether it be to King as excelling or to rulers as sent by him c. Returne to me in all your harts in fasting and in Coloss 3. v. 5. 1. Corin. 9. weeping and in mourning Mortify your members which are vpon the earth I chastise my body and bring it into seruitude Yf thou wilt be perfect goe sell the thinges that thou hast and giue to the poore and come and follow me There are eunuches which haue gelded themselues for Matth. 19. v. 11. Ibid. v. 12. the Kingdome of heauen The Kingdome of heauen suffereth violence the violent beare it away Thus we 7. They in their priuate conferences publike Sermons inculcate other textes which make shew to the August de virgin cap. 24. interpreteth this gelding of them that vow chastity for the loue of heauen Matth. 11. vers 12. vnlearned of a more pleasant law As VVe are not the children of the bond woman but of the free by the freedome wherewith Christ hath made vs free All thinges are lawfull for me but I wil be brought vnder the power of none Increase and multiply Mariage is honourable in all Let no man iudge you in meate or in drinke or in part of a festiuall day Eate such thinges as are set before you All that is sold in the shambles eate Not that which entreth the mouth defileth a man No man euer hateth his owne flesh but he nourisheth and cherisheth it Christ is the propitiation for our sinnes He by his death passion hath discharged vs from pennance satisfaction or other corporall afflictions as eyther necessary to saluation or pleasing to God So they 8. Yf we goe forward and compare the effects of Gala. 4. v. 31. 1. Cor. 6. vers 12. Gen. 1. v. 821. Hebr. 13. v. 4. Col. 2. v. 16. Luc. 10. v. 8. 1. Cor. 10. v. 25. Matth. 15. v. 11. Ephes 5. vers 29. 1. Ioan. 2 vers 2. these exhortations with the fruites of ours you shall see our soueraygne counsayles moue the inward hartes and The good fruites of Catholike doctrine confroÌ„ted with theÌ„ il weedes of Protestancy mindes of sinners perswade some to admirable conuersions promote others to extraordinary sanctimony to such sorrow for their offences loue of their neighbours peace of minde tranquility of conscience vnion with God contemplation of heauen neglect of earth earthly comforts as they striue to imitate as neere as they can that blessed Apostle who was crucified to the world the world to him Some you shal see before they repaire to vs miserably tormeÌ„ted with the fits of remors with a hel of disquiet after they haue beene instructed in our schooles of perfection Galat. 6. v. 14. alwayes enioy the paradise of rest before tossed with the waues of ambition and after sayling with the calme tide of humility before surfeting with the draffe of vncleanesse and after delighted with the cleere brooks of chastity with the waters of purity Reade these things most eloquently expressed and dilated by Lactantius that Christian or diuine Oratour How much the precepts of God preuayle in the mindes of men dayly experience beareth witnes Giue me a man that is angry a backbiter an vntamed or sauage person and with a few wordes of God I will make him as milde as a lambe Giue Lact. l. 3. de falsa sap c. 26. me a sparing couetous or niggardly fellow and I will restore him vnto thee liberall and distributing his money with a bountifull hand Giue me one fearefull of death thrinking at payne and he shall presently contemne both crosses fires and all danger c. Giue me a leacherous wanton an adulterer a Russian and by and by thou shalt see him sober chast continent Giue me a cruell miscreant a sucker of bloud â—nd his sury shal be turned within a while into vnfaygned clemency Hitherto he Cast your eyes abroad and you shall see â—his sentence of Lactantius verifyed in many viciâ—us liuers recouered from their naughty courses In maâ—y reâ—chles sinners become vnmatcheable Saints In diâ—ers others who without any note of former infamy â—aue arriued to the height of such eminent sanctity as â—hey haue beene eyther enobled by God with extraordiâ—y miracles or canonized by the Church with solemne â—riumphes for their singuler vertue 9. Looke backe vpon the bande of Protestants 〈…〉 â—eedes which spring froÌ„ the fayth of Protestants no such men can you single forth some they haue I will not deny who liue among them moral good liues as many Pelagian heretikes and heathenish Philosophers haue done heretofore yet none haue euer deserued any speciall renowne not any Plebeian or Superintendent of theirs whose life for sanctity hath beene worthy the printe Calu. l. de scanda qui habetur inter eius
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
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
what is this field in which the cockle groweth with the wheate the reprobate with the elect â—ut the visible Church of Christ In which visible pastors shall plante water sow the seed of heauenly doctrine visible flocke shall increase fructify by in ward faith outward profession outward obedience outward subordination and comunication of sacramentes vntill the end of all thinges notwithstanding if any here expound with the Donatistes the Field for the world not for the Church I answere him with S. Augustine The world is named put for the Church because the Aug. post collat c. 6. cap. 8. church is foreshewed that it shal be dispersed throughout the worlde which he proueth by these euident textes of holy scripture God was in Christ reconciling the world to himself who truly quoth he recoÌ„ciled not any but his Church vnto him And then The sonne of man came not to iudge the worlde but 2. Cor 5. v. 19. Ioan. 3. v. 17. that the world might be saued by him howbeir he saued none but the faithful of his Church Therfore by the world his Church is vnderstood 3. I hope you will not cauill againe That although the seed be visibly sowed in all the world yet it shall not visibly so continue Yf you do the voyce of our Sauiour cryeth against you That it shall grow vnto the haruest which cannot be without the visible ministry of pastors submission of people without the visible preaching conuerting of natious Likewise S. Augustine beateth back this obiection made by the Donatistes both by this very place of S. Matthew by that of S. Paule to the Collossians The truth of the gospell is in the whole world and fructifyeth and groweth euen as in you alleaging Coloss 1. v. 5. â— these passages especially the former disputeth thus VVhat new doctrine doe you preach vnto vs VVhat is the good seed Aug. de vnit Eccl. c. 17. to be sowed againe whereas since it was first sowed it increaseth vntill the haruest if you say it hath perished in those places wherein it was first sowed by the Apostles and therefore ought to be sowed againe out of Affrike out of Germany by Luther out of The like he hath de vnitat Eccles cap. 15. France by Caluin read vs this out of Gods diuine oracles which truly you cannot read vnles you first conuince that to be false which is written the seed there sowen increaseth and fructifieth euen vntill the haruest Eusebius Caesariensis Cyrillus Alexandrinus S. Ambrose S. Ierome confirme the same in most plaine termes but none better then my forenamed S. Augustine De vnit Eccl. c. 25. Euseb Cesar de Demon. Euan. l. 4. c. 9. Cyril Alex. l. 5. in Isa c. 54. Amb. l. 4. HexaÌ„ c. 2. Ierom. in c. 4. Isa Aug. in psal 101. conc 2. Aug. ibid. Augu. in eundem psaâ—m who in another place exclayming against the former cauillation of our Reformers prosecuteth it thus The Church which was of all nations now is not it hath perished this they say who are not in it O impudent speach she is not because thou art not in her Beware therefore least thou art not For she shal be although thou be not This abhominable and detestable speach full of presumption falsity vnder propped with no truth enlightned with no wisedome seasoned with no salt vaine temerarious rash pernicious the spirit of God foresaw disproueth according to him by many testimoÌ„ies of scripture by which he witnesseth the continuance of the Church in the vniuersall world vntill the consummation of all things wherupon he concludeth VVhat is this thou sayest the Church to haue perished out of all nations when as to this end the gospell is preached that it may be in all nations Therfore euen to the end of the world the Church is in all nations this is the shortnes of her dayes Which he auoucheth not of the inuisible but of that visible Church in which Emperours promulgate lawes against heretikes oâ— that Augu. de vnit Eccl. c. 25. non aliqua terrarum parte sed vbique notissima est church which assembleth people into one of that which draweth kingdoms to serue our Lord of that which preacheth the ghospell in the whole world in testimony of al natioÌ„s of that which not in any part of the earth but euery wher is most known of that which is so huge a mountain as it spreâ—eth it self ouer all the earth they are blind who do not see so great a mountain who shut their eyes against a candle placed vpon a caÌ„dlestik Of that wherof he writeth how wilt thou beleeue Christ whom August tom 9. in ep Ioan. Tract 1. 2. item epist 166. thou seest not if thou beleeue not the Church which thou seest 4. But let this sauage fiction take place that the visible society of Gods children hath perished the kingdome of Christ hath beene ouerthrowne as Caluin doteth religion abolished the Church destroyed and all hope of saluation vtterly extinguished Let it be that all the fountaines of Gods word Calu. in resp ad Sadol haue beene stopped the diuine light wholly put out in so much as no sparke there of hath remayned From whence then I pray did â—â—otestantes receaue the light of their gospell By whome The Apology of the Church of England f. 4. 5. 6. Were they instructed in faith fed with the milke nourished with the food of celestiall doctrine by scriptures But fayth is by hearing neither do the Scriptures expound themselues or expresse the meaning of their hidden misteryes but euery where sendes vs to our pastours and teachers to heare from their mouthes sucke from their lippes the streames of life yea Caluin himself sayth Because sayth is by hearing there wil be no sayth vnles there be some Cal. in 1. ad Tim. 3. v. 15. that preach Who preached then to Luther Who to Zuinglius Or to any other Protestant when he first began How crept they into the world Children without parents Schollers without Maisters With this argument S. Augustine triuÌ„phed against the Donatists If the Church was not c. From whence is Donatus or Luther come vnto vs Out of what soyle is he sprung Out of what sea hath he peept From what Augu. l. 3. de Bapt. cont Don. c. 2. Lib. 3. c. 2. cont epist Parm. heauen is he fallen Againe VVhy do you labour in vaine VVhy doe you boast that you haue a Church if the Church in former tymes hath perished Let them tell me by whome Maiorinus or Donatus Luther or Caluin were begotten that by them Parmenian and Priminianus Lutherans and Caluinists might be borne c. But if not finding hâ—â— they might haue their beeing of them selues let them cease to bragge that the Church hath remayned with them which they affirme to haue wholy perished in former dayes 5. Lastly they that admit a defection of