would keep all the Pastours in the world in peace and vnity c. For in all societyes authority which cannot be where all are equall must procure vnity and obedience Thus Doctor Couell who goeth further and sayth If it concerne all persons and ages in the Church of Christ as surely it doth the gouernement must not cease with the Apostles but so much of that authority must remayne to them who from time to time supply that charge c. Which also is the doctrine of Melancthon who further confesseth Melanthō that as certayn Bishops are presidēt ouer many Churches so the Bishop of Rome is President ouer all Bishops Luther And Luther himselfe is inforced to acknowledge that for the vnity of the Catholike Church consisting of al Nations with infinite diuersity of māners conditions it was necessary that one should be chosen vnto whome and his Successors the whole world being made one fold might belong or pertayne Cart wright M. Cartwright likewise vrgeth the Protestāt Doctors with their owne argument saying that the peace of the whole Church requireth as well a Pope ouer all Archbishops as one Archbishop ouer all Bishops in a Realme Iacob And to conclue M. Iacob another Puritan sayth if a visible Catholike Church be once aknowledged there is no place in all the world so likely as Rome to be the visible and spring head of the gouernement thereof Protestant Apology See the Protestants Apology tract 1. sect 3. subdiu 10. And thus appeareth the force of this truth which God almighty hath caused to be iustifyed euen by the mouthes of our aduersaries themselues And now by the resolution of this first point alone hauing clearly ouer throwne and disproued whatsoeuer the Bishop can say in the fiue first books of his Commonwealth against the Monarchy Primacy and Papacy of the Church of Rome the succession therof the subiection of other Bishops therūto and in fine against all Iurisdictions of the Church of Christ I come to the explication and proofe of the second poynt concerning the succession of the Bishop of Rome to S. Peter wherein the folly and impudency of this man will be more discouered and his whole Volume of Ecclesiasticall Cōmonwealth either extant or not extant will be sufficiently answered SECTION IX The continuance of S. Peters authority is proued by Scripture and by the Fathers and by the confession of many Protestants and therof is inferred the succession of the Pope to S. Peter IN the beginning of the former point concerning S. Peters authority I shewed how the Catholiks considered and distinguished a double power in the Apostles of Christ the one extraordinary Apostolicall whereby they had equall Iurisdiction ouer the Church of Christ which is therfore called Extraordinary because it dyed with them for if others had succeeded them therin their successours also by vertue therof had beene all Apostles The other ordinary and Episcopall wherein others were to succeed them for the gouernement of the Church and which in S. Peter alone was supreme absolute and independant but in the rest it was limitted to particuler places and therefore albeit as Apostles they had all equall authority ouer the rest of the Church yet they were not equall amongst themselues but S. Peter by vertue of his supreme Episcopall authority was the chiefe Pastour and head of the rest And now likewise for your greater light in the handling of this second poynt we must distinguish in S. Peter a double Episcopall power the one in particuler proper to the diocesse of Rome wherof he was the immediate Bishop the other vniuersall ouer the whole Church of Christ whereby albeit he be not the immediate Bishop of the particuler Churches yet is he the vniuersall supreme Pastour ouer them all As the Bishop of Canterbury for example although he be the immediate Bishop of Canterbury alone yet as he is Archbishop he hath the care of those other Churches and Bishopricks of our Nation which are vnder his charge This distinction therefore being granted first there is no question to be made but that the Bishop of Rome doth succeed vnto S. Peter as he was the immediate Bishop of that Diocesse For this is euident not only by the catalogue of the Bishops of Rome and tradition of the Church but also by the testimony of all Historiographers and ancient Fathers and in particuler of S. Irenaeus Tertullian S. Hierome S. Augustine Optatus and others as we shal see anone Which being commonly granted by all the learned Protestants because if the supreme authority of S. Peter did not dye with him as the generall power of the Apostles ouer the whole Church did cease with them but remayned and continued in the Church after his death thereof it would follow that the Pope who succeeded him in the one should succeed him also in the other as he who is made Bishop of Canterbury is thereby also made Archbishop and Primate of all the kingdome For this cause diuers Protestants haue affirmed that albeit the Pope do succeed to S. Peter as he was Bishop of Rome yet they deny that he succeeded him in his vniuersall Pastorall function because they say it dyed with him And therefore on the other side if the Catholikes can shew that the Primacy of S. Peter doth still remayne in the Church that being proued there will be no difficulty but that the Pope doth succeed to S. Peter as wel in his Primacy ouer the whole Church as in his particuler authority ouer the Church of Rome especially no other Bishop hauing euer pretended or made claime to that Succession but only the Bishop of Rome Wherefore that the Primacy of S. Peter was to descend and remayne to his successors is proued by these two places of Scripture Matt. 16. Ioan. 21. alleadged for the proofe of his Supremacy For in the first place our Sauiour promised that he would make him the foundation and build his Church vpon him in such manner as the gates of Hell should not preuayle against it Whereby as he signifieth that the Church was to remayne and indure perpetually so much more he promised that the Foundation therof was likewise to remayne from whence the Church it selfe was to receiue her perpetuall strength and duration origen in 16. Matt. Which Origen considering sayd very well that it was manifest albeit not expressed that the gates of Hell cannot preuaile neither against Peter nor against the Church for if they preuailed against the Rock whereon the Church is founded they should also preuaile against the Church it selfe The like also may be easily inferred out of the second place where S. Peter was made the vniuersall Pastour of the sheep of Christ and by consequence the sheep of all ages were commended vnto him and therfore not only to him in person but also to his seat and to his successours represented and contayned in him as in theyr seed and foundation In which
tymes their own bloud their friends and nearest kynred to whome in vertue piety they were not comparable against whome no other cryme could be proued but the ancient religion of Christendome commonly either iustified or not condemned euen in the consciences of those that apprehended them prosecuted and executed the former lawes vpon them and if we might shew vnto them how by this means they haue crucifyed our Sauiour not once or twise but againe and againe for so many yeares togeather in his holy members I cannot but thinke that representing these things vnto them in vertue of that Word which deuideth betweene the soule the spirit the ioints and the marrow awaking in them the guilt of their owne consciences and the feare of Gods iugments we should inforce them to knock their breasts with the Iewes conuerted at the Sermon of S. Peter and to cry out vnto vs with teares of repentance Act. 2.17 Quid faciemus viri fratres men and brethren what shal we do SECTION XVI The absurd and pernicious grounds of the Bishops 10. Bookes and his Christian Commonwealth are further discouered and confuted AND now to returne to our Bishop I thinke by this tyme you perceiue that albeit this little booke of his be great bellyed like the Father yet his other ten bookes conceaued therin are but like so many bladders full of wind which if euer they come forth are like to shame not only himselfe but you also Not only because the former proofes of the Popes Supremacy are in themselues vnanswerable especially admitting as he doth the authority of the Councells Canons and Fathers of the Church but also in respect of that most absurd and most pernicious Position which he maketh the argument of his fifth booke and is indeed the very foundation of his Christian Commonwealth and the mayne ground of his Diuinity wherein he professeth to hold that there is no Iurisdiction in the Church of Christ Iurisdictionem omnem ab Ecclesia procul reijcio all Iurisdiction sayth he I cast far away from the Church that is to say all power and authority to commaund or to make spiritual lawes or to impose any punishment for the transgression of them A miserable deuise no lesse furious then dangerous and no more repugnant to the Popes Supremacy then directly contrary to the Councells Fathers and to the practise of the Primitiue Church in making lawes Canons and imposing censures vpon transgressours directly contrary as well to the institution of Christ in the authority which he gaue to S. Peter as you haue seene as also to the doctrine and proceeding of the Apostles themselues wherof no man that can read the Scriptures should be ignorant Let euery soule be subiect to the higher powers sayth S. Paul for there is no power Rom. 13.1 but of God c. Therefore he that resisteth the power resisteth the ordinance of God and they that resist purchase to themselues damnation Rom. 13.5 And a little after Therefore be yee subiect of necessity not only for auoyding wrath but also for Conscience sake Out of which place we may argue thus The Church hath receiued power and authority from God and therefore they that resist the same resist and disobey the ordinance of God and purchast to themselues damnation That the Church hath receiued power and authority to gouerne from Almighty God is to too manifest for so all the Fathers expound the words of our Sauiour to S. Peter Whatsoeuer thou shalt bind c. and to the Apostles Matt. 16.19 Matt. 18.18 whatsoeuer you shall bind c. And that binding signifieth the imposing of some law or commaundment we find in the 23. Matt. 23.4 of S. Matthew They bind sayth our Sauiour burdens heauy and importable vpon the shoulders of men but they with their finger will not moue them and in the same manner the Fathers expound those other words Ioan. 21.11.16.17 feed my sheep of the gouernment of Christs sheep as you haue heard And our Sauiour signifying how much we are bound in conscience to obey our Prelates sayd vnto them Luc. 1◠16 He that heareth you heareth me and he that despiseth you despiseth me And againe as my Father sent me Ioā 20.21 so send I you and he that will not heare the Church let him be to thee as an heathen and Publican Act. 16.4 According whereunto it is sayd of S. Paul S. Timothy that passing through the Gittyes they deliuered vnto them to keep the precept of the Apostles and of the Elders 1. Thes 2.23 And to the Thessalonians he sayth You know what commaundments I haue giuen vnto you he that despiseth them despiseth not man but God that gaue his holy spirit vnto vs and if any do not obey our word note him by an epistle 1. Tim. 5. and do not accompany with him that he may be confounded So he writeth to Timothy not to receiue my accusation against a Priest vnder 2. or 3. witnesses And to the Corinthians the weapons of our warrefare sayth he are not carnall but mighty to God 1. Cor. 10.7 vnto the destruction of munitions destroying Councells and all loftynes extolling it selfe against the knowledge of God and bringing into captiuity all vnderstanding vnto the obedience of Christ Act. 15.20 and hauing in a readynesse to reuenge all disobedience c. And in the first Coūcell the Church of Hierusalem made this Decree It seemeth good to the holy Ghost and to vs not to impose any other burthen vpon you but only these necessary things to abstayne from meats offered to Idolls from strangled meats from bloud Can. Apost Can. 62. and fornication And the punishment of those that did eate bloud or strangled meat afterward was so great in the Primitiue Church as that Clarks were deposed and lay men were excommunicated for the same Neither is this most pestilent assertion of the Bishop contrary to Scripture alone and to the Fathers and Councells as hath been shewed but also to the practise and doctrine of the Church of England For I would aske this wild Bishop whether the authority the English Bishops in their spirituall Courts be from God or no If it be then according to S. Paul all men are bound to obey them in that which is iust vpon paine of damnation If it be not then it is no small vsurpation in them to take vpon them such authority whereof the Bishop should do well to admonish them as his friends before he go about to reforme the Catholike Bishops whome he supposeth to be his enemyes In conclusion the necessity of Iurisdiction is so euident in it selfe and the institution thereof so palpable in Scripture that the Puritans themselues who deny the same to Bishops are inforced notwithstanding to challenge so much to themselues as may suffice to excommunicate all those who are obstinatly disobedient in their Congregations And therefore I thinke there is
hidden What shall I say more sayth S. Augustine vpon these words of our Sauiour but that they are blynd who cannot see so great a mountayne From hence also it doth necessarily follow that the doctrine of the Church is infallible and priuiledged from errour For according to the Protestants themselus that only is the true Church wherein the word of God is truly preached and the Sacraments truely administred And therefore if the Church should erre it should cease to be the true Church and should not contynue but the Gates of hell should haue preuayled against it Matt. 16.18 which is directly against the Scriptures And in particuler this priuiledge from errour is expresly promised in the old Testament Esa 59.21 in many places as where the Prophet Esay speaketh therof in these wordes This is my couenant with them sayth our Lord My spirit which is in thee and my wordes which I haue put in thy mouth shall not depart from thy mouth nor from the mouth of thy seed Oze 2.19.20 nor from the mouth of thy seeds seed from this tyme forth for euermore And where in Oze God sayth of his Church I will espouse thee for euer and I will espouse thee to me in iustice and iudgment in mercy and commiseration and I will espouse thee vnto me in sayth for euer Ephes 4.11 Epipha in Aâ—corato circa princ Matt. 16.18 Matt. 17.18 1. Tim. 3.5 IoaÌ„ 14.26 according whereunto it is also sayd in the new Testament That there should be Pastours and Doctours in the Church for euer that we be not carryed about nor deceiued with new doctrine that the Gates of hell by which is meant Heresy shall not preuayle against it that he who did not beleeue the Church should be compted as a Heathen or Publican that it is the Piller and foundation of truth that the holy Ghost should teach all things and suggest all things to the Pastours therof that God would giue them the spirit of truth IoaÌ„ 14.16 to remayne with them for euer In conclusion if you list to see more of the largenesse of these induments and of the flourishing greatnes of the Church of Christ you may read 4. whole Chapters of the Prophesyes therof in Esay 60.61 and 62. and Micheas the 4. which I thinke no man can read without the acknowledgement and admiration of them SECTION XXIII The force of the former Motiue is further declared out of the authorityes of S. Augustine and out of the effects of the contrary Doctrine AMONG all the ancient Fathers as there is none more opposite to the Protestant Ministers then S. Augustine so there is none more respected in outward shew and more esteemed by them which is vnto vs on the other side a notable argument of the excellency of the one and of the impudency of the other Now therfore if the word of S. Augustine be of force with you whome in regard of his antiquity learning wit vertue his aduersaryes themselues do so much respect read but the 6. Chapter of the first booke of that worke which is called Confessio Augustiniana for it cannot be that relying vpon the sayth of S. Augustine which could be no other then the sayth of the whole Church but that your vnderstanding should be wholy conuinced by it In regard wherof considering that it would be to long to alleadge the testimonyes of the rest of the Fathers and that men now a dayes are loath to seeke after that which they are affrayd to find with some temporall preiudice although it be the means of their saluation I thinke good to shew vnto you before I go any further the weight and force of this motiue out of the iudgment sayth and perswasion of S. Augustine For this was that which oueruled him so much as that he spared not to say I (a) Aug. cont epist Fundam c. 5. would not beliue the Ghospell vnles the authority of the Catholike Church did mooue me thereunto I (b) cont Faustum lib. 15. c. 3. must needs beleeue the acts of the Apostles if I beleeue the Ghospell because both those Scriptures the Catholike authority doth equally commend vnto me It being of necessity that one of those bookes must be fals speaking of the acts of the Apostles and of some other Apocriphy booke to which do you thinke we should rather giue credit either vnto it which the Church began by Christ himselfe continued by the Apostles with a constant course of succession euen vnto those tymes dilated ouer all the world doth acknowledge approue to haue beene deliuered and conserued or vnto that which the same Church doth reiect as vnknowne Those whom I beleeued saying vnto me Beleeue the Ghospell why should I not obey saying vnto me beleeue not Manichaeus Choose which thou wilt If thou sayst Beleeue the Catholikes they admonish me not to beleeue you Wherfore beleeuing them it is of necessity that I beleeue not you If thou say Beleeue not the Catholiks thou canst not with any reason compell me to beleeue Manichaeus because I beleeued the Ghospel it selfe by the preaching of the Catholikes If thou say thou didst well to beleeue them preaching the Ghospell but thou didest not well to beleeue them discommending Manichaeus dost thou thinke me such a foole as without any reason giuen to beleeue what thou wilt haue me and what thou wilt not not to beleeue Be not deceiued with the name of truth speaking as to the person of the Catholike Church the truth thou only hast in thy milke and in thy bread but in this Church of the Manichies or any other which is not Catholike there is the name of truth but the truth it selfe is not And of thy great ones thou art secure I frame my speach to thy little ones I call to thy tender issue that with garrulous curiosity they be not seduced from thee but rather let him be accursed of them who shall preach otherwise then that which they haue receiued in thee Know (c) Conc. ad Cathecum cap. 20. beloued that true sayth true peace and eternall saluation is only in the Catholike Faith For it is not in a Corner but it is euery where if any man depart from it and deliuer himselfe ouer to the errour of Heretikes he shall be iudged 〈◊〉 fugitiue seruant and no adopted sonne neither shall he rise to eternall life but rather to eternall damnation By (d) cort Faust l. 13. cap. 13. what manifest signe therefore I being yet a little one or a yong scholler and not able to discerne the pure truth from so many errours by what manifest token shall I know the Church of Christ in whome with so great manifestation of things fortold I am compelled to belieue the Prophet followeth on and hauing as it were orderly heard the difficulty or doubt of mynd of this new beginner Hier. 17. he sheweth him the Church of Christ fortold to be the same which is more apparant and
more eminent then any other For she is the seat of glory our sanctifycation And our Sauiour also prouiding an Answere against such doubts of little ones that might be led away from the manifestation of the clarity of the Church sayth A Citty placed vpon a hill cannot be hid for to this end the seat of glory our sanctify cation is so exalted that no eare be giuen to them who would draw others away to certayne remnants or peeces of religions saying Behold heere is Christ behold there for by such speaches behold heere behold there they shew but some parts whereas that Citty standeth vpon a hill what hill but that which according to the Prophet Daniel grew and was made a great mountayne Then (e) cont CresconiuÌ„ l. 1. c. 33. we hold and belieue the truth of Scripture when we do that which is pleasing to the vniuersall Church whome the Scripture recoÌ„mendeth vnto vs whosoeuer is affrayd to be deceiued by the obscurity of this question of not rebaptising Heretikes whereof in Scripture there is no example let him informe himselfe therein of that Church whom whithout any ambiguity the Scripture doth demonstrate But if thou doubt whether the Scripture commend that Church vnto thee which is dilated ouer all Nations with most copious numerosity I will load thee with many most manifest testimonyes out of the same authority (f) Epist. 161. Because we see the Church of God which is called Catholicke dissused through the world me thinkes we should not doubt of the most euident fullfilling of the whole Prophesy therof If (g) De â—nitat Eccl. the Church of Christ be described by the diuine and most certaine testimonyes of Canonicall Scripture to be in al Nations whatsoeuer they say Heretikes whatsoeuer they bring let vs not beleeue them In many Nations where the Church is they are not where they are the Church is which is euery where How (h) Ep. 48. do we trust to haue receiued Christ manifested in Scriptures if from thence we haue not receiued the Church which is also manifested therein As he shall be accursed who sayth that Christ hath not suffered nor risen againe the third day because we haue learned in the Euangelicall truth that Christ ought to suffer and the third day to rise againe from the dead So likewise he shall be accursed who shall teach a Church beside the coÌ„munion of all Nations because it followeth in the same place of truth that pennance and forgiuenes of sinnes shall be preached in his name to al Nations The (i) In psal 30. Con. 2. Prophets haue spoken more obscurely of Christ then of the Church I thinke the reason was because they saw in spirit that men would make partyes against the Church and not striuing so much about Christ would rayse vp great contentions about the Church Therefore that was more plainly foretold and more openly prophesied concerning which the greater strife and contention was after to insue We (k) Ep. 48. indeauour to demonstrate by this name Catholike that the Church is in all Nations according to the promisses of God and so many and manifest or aâ—les of the truth it selfe Who (l) De vnitat Eccles is so deafe who it so beside himselfe who is so blind-mynded as to speake against those most euident tests monyes alleadging in my places for the vniuersality of the Church but he that knoweth not what he speaketh By (m) Quaest Euang. l. 1. quaest 38. the East and by the West our Lord would signify the whole world through the which his Church was to be diffused c. aptly he teaâ—â—…eth the Church lightning which is wont to come forth with brightnes froÌ„ the clouds Therfore the authority of the Church being cleerly and manifestly established he admonisheth all that would beleeue in him not to beleeue Schismatickes and Heretiks That which he sayth his comming should be known from the East to the West is against those who are named to be in some part of the world and say that Christ is with them that which he sayth his comming shall be knowne like vnto lightning is against those that gather secretly and are hidden as it were in secret places and in the desart for the name of lightning doth appertaine to the manifestation and clarity of the Church There (n) cont ep Parm. cap. 5. is no security or assurance of vnity vnlesse according to the promises of God the Church declared to be placed vpon a mountayne cannot be hid Behold (o) In epist IoaÌ„ tract 1. thou hast the Church ouer all the world do not follow false iustifyers true distroyers be in that hill which hath filled the world They 〈…〉 stumble at this mountayne and when you bid them ascend they say there is no mountain and they sooner breake their foreheads against it then seeke to haue their dwelling in it How (p) In psal 47. great is the hill whereupon we should pray to be heard of God so great sayth he as that it filleth the world Vpon (q) In psal 44. that mountaine which hath filled the face of the earth there let him adore that will receaue there let him aske that will be heard there let him confesse that will be forgiuen In (r) Epist. 165. thy seed all Nations shal be blessed wherfore trusting to these promises if an Angell from heauen should say vnto thee leaue the Christianity of the whole world and follow the part of Donatus thou shouldest hold him accursed because he would separate thee from the whole and thrust thee into a part aliene thee from the promises of God Taking (s) In psal 56. a part and loosing the whole they will not communicate with the whole world Oh hereticall madnes thou dost beleeue with me that which thou seest not that which thou seest thou denyest Thou beleeuest with me that Christ is exalted aboue the heauens which we do not see and thou denyest his glory to be ouer all the earth which we see The (t) De vnitat Eccles cap. 2. Church is one whom our Ancestors named Catholike that they might shew out of the very Name how she is euery where (u) de vera relig c. 7. We must keep the Christian Religion and Communion with that Church which is Catholike and which is called Catholike not only by her owne but also by all her enemyes For whether they will or no the heretikes themselues when they speake not with their owne but with strangers they call the Catholike Church by no other name but Catholike For they cannot be vnderstood vnlesse they distingnish her by that name whereby she is knowne of all the world (x) In psal 57. Let not certayne flouds my brethren trouble you which are called torrents their water runs away it makes a noyse for a while and will quickly cease they cannot long contunue Many Heresyes are already dead and gone they ran in their brooks
vnder it if they contemne it This is that great benefit which S. Augustine in his booke de vtilitate Credends acknowledgeth that the world in these latter tymes hath receiued of Almighty God who of his infinit goodnes hath prouided that the Catholike Faith being so austere to the eye of flesh and bloud so much aboue reason and so contrary as it is to our corrupted nature should be recommended vnto vs as it were by the generall consent and common beliefe of all people This saith S. Augustine the diuine prouydence hath brought to passe by the predictions of the Prophets by the humanity and doctrine of Christ by the trauells of the Apostles Aug. de vtil Cred. cap. 7. by the contumelyes crosses bloud and death of Martyrs by the laudable life of Saints and in all these things by such myracles as were fit for matters and vertues so great as these according as the oportunity of times required Wherefore seing the assistance of God to be so great and so great the fruite and benefit thereof shall we doubt to cast our selues into the lap of his Church Considering that now euen by the confession of mankind it selfe she hath receaued the prohemynence of all authority from the Apostolike seat by succession of Bishops the Heretikes in the meane tyme hauing barked about her all in vayne partly by the iudgment of the people themselues partly by the grauity of Councells and partly by the Maiesty of miracles hauing been all condemned To which Church not to grant the highest degree of authority is either extreme impiety or precipitate arrogancy For if our soules haue no certayne way to attayne true wisedome and saluation but where fayth beliefe prepareth and adorneth our reason what is it els to resist authority indued or est abbshed with so great labour but to be vngratefull to this help and assistance of Almighty God Thus far S. Augustine of the notable benefit that our faith hath receiued from the Common consent of so many Nations therein which he calleth the confession of mankind and of the wonderfull meanes which God hath vsed for the procurement of this vniuersall testimony vnto the truth thereof For albeit when the Apostles began first to preach all rules and principles of humayne wisedome were inforced to giue place vnto that diuine authority wherewith they were sent to their gifts of Tongues to the myracles they wrought to the power of that spirit which spake by them and to the splendour of those celestiall vertues which proceded from them yet since that time the sweetnes of Gods prouidence hath so ordayned that both these authorityes Humayne and Diuine the wisedome of God and the wisedome that naturally directeth worldly men should be ioyned togeather to the end that all mens wills might be drawne more easily gently and connaturally to imbrace the doctrine of Christ And that all vnderstandings great or small might either be conuinced or conuicted by it The voice of the most the testimony of those that are true and honest and the iudgment example and practise of the wisest being the best part of that light of nature which God hath lent vs for the direction of our liues his infinit goodnes and perfect iustice could neuer haue permitted this authority of the Catholike Church to haue grownâ— to this vnmeasurable greatnes nor could haue made it so inuincibly victorious against all those that haue opposed themselues vnto it confirming the same with so many Prophesies of Scripture and promises of his owne and not only with the ostension of miracles and heroycall constancy of innumerable Martyrs but also with the glory and splendour of so many other benedictions of excellent learning diuine wisedome admirable vnity piety and perfection of vertue as hath been shewed vnlesse it had been so ordayned by him for the recommendation and preseruation of that Truth which himselfe descended from heauen to teach the world and to dye the death of the Crosse for the eternall memory and fructification of it For if in any thing we should be deceiued by the power and greatnes of his authority we might well say it was no fault of ours but rather as S. Augustine affirmeth it were either extreme impiety or precipitate arrogancy Not to be so deceiued what need there any other reuelations or miracles as S. Augustine also obserueth in a case so cleere as this If so many Nations haue been conuerted to the obedience of this supernaturall faith and for so many ages haue been preserued in vnity therby without signes and miracles this it selfe is a most sufficient apparent and perpetuall miracle for the testimony of the truth thereof SECTION XXVI The same Authority and the grounds of Christian Fayth are further declared AS the obiect of reason doth farre exceed the knowledge of our senses so the truth of things supernaturall and diuine do no lesse surmount the light of reason And therfore the end of man and the meanes to attaine vnto it being both of them supernaturall diuine as it was necessary that God should reueale and deliuer the knowledge thereof to his Prophets and Apostles obliging all men to beleeue them so it was also expedient that there should be some certayne meanes ordained and established by Almighty God wherby we might infallibly know what it was that was so reuealed vnto them For otherwise if there be not such supernaturall and certaine help to attaine the knowledge of those Diuine Misteryes which do so much exceed the power and faculty of human vnderstanding to perswade our selues that we shall be able to arriue to any certaine knowledge of them by any human diligence or naturall endeauour alone were as wise a matter as for a man to go about to read in the darke or for him that hath no eyes to iudge of colours Nay it were much more ridiculous For such a kind of darke reading or blind iudgment might be practised or aduentured for some little wager or to make men pastyme but Christians that make their beliefe the rule of their life and death laying not only their fortunes but also their soules vpon it vnles they haue some Diuine help and infallible assistance of the spirit of God to know those things which they beleeue to haue beene reuealed to the Apostles and can no way be discerned by human reason they can neuer be excused from meer madnes and ridiculous folly Vpon what grounds the Catholiks beleeue the doctrine and preaching of the Apostles which is the Ghospell and the obiect of their fayth to haue beene reuealed from the mouth of God and that the Church is perpetually infallibly assisted by God himself in the preseruation of the foresayd doctrine from all stayne or touch of errours hath beene shewed already Almighty God hauing so magnified and fortifyed the authority of his Church as if the will of man be not too much peruerted it is impossible for his vnderstanding to resist it And therefore as S. Augustine sayd
notably Cont. epist Fundam That be would not beleeue the Ghospell except the authority of the Catholike Church did mooue him thereunto so also he sayth as plainly August epist 18. that it was most insolent pride to dispute against it And therefore the mind of man being insatiable of knowledge for which it was created and according to the Philosopher it being better to know a little of Diuine thinges then to haue great intelligence of other matters hence it followeth that to know so many celestiall Misteryes as the doctrine of Christ containeth in so short a tyme with such great ease and infallible certainty being groūded vpon so many conuincing arguments and apparent testimonyes of Diuine authority which doctrine being also that pretious stone that bringeth with it all good thinges and beginneth that happynes in this life which is perfected and rewarded with eternall felicity in the next This I say must needs be a wonderfull strong and excellent motiue to compell all those to enter into the Schoole and Church of Christ whose mynds haue any dominiō ouer their bodyes and are not wholy transported with the pride of life or altogeather drowned in worldly desires or brutish sensuality Whereas the Protestants on the other side professing to haue no other ground of Fayth but only the bare Scripture do shew therein that they haue neither sufficient ground to beleeue that God hath reuealed his secrets to the world nor any Diuino assistance to know and discerne what seerets they are that were so reuealed For first as concerning Scripture denying the authority of the Church as they do if S. Augustine for example should deny the Scripture which he sayth plainely that he would not beleeue vnlosse the authority of the Church did moue him thereunto how I pray you could they perswade S. Augustine by Scripture alone which he would flatly deny that any thing was euer reuealed by God or being reuealed that it was truely deliuered againe or that any part of those thinges which were reuealed was writen by the spirit of God and so recommended to posterity Secondly the Scripture it selfe making mention of many other bookes of Scripture that are not extant though one should graunt that some part of Gods word was written which the Protestants without cause beleeue how could they proue that any part therof remayneth For if some bookes are lost why may not all haue perished Thirdly the malice of the Iewes and the fraud of Heretikes being so great as they are and the diligence of Scribes in writing being no more but humane and the copyes of Scripture being very many and very different one from another and the Hebrew Text hauing beene written a long tyme without vowells and the adding or giuing of diuers vowells making diuers and contrary senses the vowells themselues being but little prickes set vnder the letters and the Characters being so strange and many of them so like one another as they are and therefore it being not only an easy matter to change them but also it seeming almost impossible that they should not haue beene mistaken among so many writers in so many seuerall Countreyes for so many yeares togeather all this considered though a man should graunt that some bookes of Scripture were not lost how I beseech you can the Protestants shew that any part thereof is free from errour and foule corruption especially granting as they do that many places of the Originalls are actually corrupted Fourthly supposing the originalls either to haue remayned perfect all this while or els to be restored by them to their perfection whereof they can haue no other ground but their owne wilfull imagination considering that all their interpreters haue translated with passion and preiudice in fauour of their owne opinions and in opposition to the Roman Church and to the auncient vulgar translation following therein See the Protestant Apol. p. 256. 257. 258. rather the exposition of the Iewish Rabbins the enemyes of Christ then of the ancient Fathers And likewise considering that as their translatours are all deuided among themselues euery one seeking his owne glory so also that they condemne one another of mangling dismembring forging and of corrupting the Scripture with what colourable reason can the Protestants belieue any of their Bibles or particuler versions to be the word of God not rather the word of Tyndall or Caluin or Luther or of some other translatour Fifthly giuing vnto them that some things haue been reuealed by God and were truly deliuered and truly written and that some of those writings haue been preserued by God and still remaine miraculously vncorrupted And that the Caluinists alone or the Protestants of England alone haue only the true version or translation therof the (a) Diony de Eccles hierar c. 1. Orig. in prin peria tract 23. in Mat. Tertul. in l. praescrip l. de corona Milit. Clemens in ep Iren. l. 3. cont haer c. 2. 3. Bafil l. de spiritu sāctoc 27 l. cont Eunom Epiphan haeres 61. Hier. l. cōt Lueif August ep 118.119.86 Cypr. l. de card Chrisoper c. de ablut peaū Theoph in 2. ad Thes 2. Chrysost orat 4. in eandem ep Theod. ibi auncient Fathers of the Church prouing not only by tradition but also by the writen-word it selfe that the word of God is partly written and partly vnwritten what infallible proofes can the Protestants bring out of Scripture that we ought to belieue nothing which is not expresly contayned in the Scripture Especially considering that contrary to their owne ground they pretend to belieue many things which indeed are true but no where expresly contayned in the Scripture as that the Scripture it selfe is the word of God that children may be baptized before they belieue That Baptisme in rose water or any liquour then naturall Elementary water or in the Name of Christ alone is not good and sufficient That the Baptisme of Turkes and Iewes and Heretikes is good in some cases That it is allwayes a sinne to rebaptize That God the Father hath no Father which among many others is one instance of S. Augustine against the Heretikes of his tyme acknowledging no other ground of their Fayth but only Scripture That the Sabaoth day which is Saturday ought not to be publickly obserued as holy which is against the Commaundement of the Law and that all Christians are obliged to obserue the Sunday whereof there is not commaundement to be found in the written word of the Ghospell That our Blessed Lady remayned and continued still a Virgin That Easter day ought to be kept vpon a Sunday That it is lawfull to eat bloud and strangled meats contrary to the words of the Decree of the Church in the Acts of Apostles and the like Many things also they belieue that are meerly fals and not only not contayned in the words of Scripture but also expresly contrary thereunto As that (a) Ephes 5.32 Matrimony is no
Sacrament that the (b) Matt. 26. Marc. 14. Luc. 22. 1. Cor. 11. Ioan. 6.51 Blessed Sacrament of the Altar is not Christs Body that men are (c) 1. Cor. 13.2.3 Iacoh 2.14 c. iustifyed by Faith alone that (d) Iac. 2.21 c. Eccles 18. Rom. 6.19 no good workes do merit that the (e) Matt. 11.30.1 Ioan. 5.3.3 Reg. 14.4 Reg. 23. keping of Gods Commaundements is impossible that we haue (f) 3. Rag. 3.5 Eccl. 31.10 Gen. 4.6.7 1. Cor. 7.37 no Freewill to do well that Christ (g) Act. 2.24.2.7 1. Pet. 3.18 descended not into Hell And to be short that the Church of God is (h) See before Sect. 21. inuisible that it hath erred and that many true Prophets or preachers haue been sent to reforme it whereas the Scripture only tells of false Prophets to come and saith expressy that the gates of hell shall not preuayle against it Lastly if you will but barre the Protestants their owne expositions and argumentations vpon the Scripture which they confesse themselues to be no part of the written word they cannot produce so much as one expresse place of Scripture for any of those opinions so peremptorily defended and stifly obiected against vs which me thinkes considering how much they vaunt of Scripture is sufficient of it selfe to make such as are good amongst them ashamed of their errours and sheweth most euidently that the first authours of this new Ghospell haue founded the same vpon nothing els but only vpon their owne impudency the malice of the tyme and the weaknes of their hearers By all which considerations it is more then manifest that the Protestants denying the authority of the Church they ouerthrow the authority of the Scripture and that refusing to receiue the same from the Church they haue no Scripture at all but that diuers wayes contradicting their owne grounds insteed of Scripture they miserably abuse themselues with their owne translations and their owne imaginations and haue nothing els but only the bare name and outward shew of Scripture And now to come to the second Stone of their foundation which is the point of their pryuate spirit First they can produce no place of Scripture to proue either that the Scripture alone is a sufficient ruie of Faith or that God hath promised his holy spirit to euery particuler man in expounding the Scripture And therefore belieuing either the one or the other they ouerthrow their owne grounds and belieue something more then Scripture which is not expresly contayned therein Secondly this manner of interpreting the Scripture according to the priuate spirit of euery particuler man is not only warranted by the Scripture but also expresly contrary thereunto For the Scripture commaundeth vs for the deciding of controuersyes about the same to ascend to the high Priest for the tyme Deu. 17.9.12 Matth. 2.7 Mat. 18.17 Mat. 23.2 and to obay him vpon payne of death to require the Law from the lips of the Priests to heare the Church and that such as will not heare it shal be accompted as Heathens and Infidells to do as they say who shall sit in the Chayre of Moyses and the like Which places are contrary to that infallible assistance of euery mans priuate spirit which the Protestants pretend and are further confirmed by the practise and execution of them in the primitiue Church recorded also by the Scripture For all the Apostles were not commaunded to write but to preach Mar. 16.15 and the world was obliged not to belieue any particuler spirit but the words and writings proceding from the spirit of the Apostles Act. 15.28 And the question of the obseruation of the Legall Cerimonyes was not left to the arbitrement of euery mans priuate spirit but was reserued to the common spirit of the Church And therfore as the Church was founded not only by Scripture but also by the vnwritten word of God so also it must be preserued And as the world at that tyme belieued the words and wrytings of the Apostles deliuered by themselues so now it must giue credit therunto being likewise deliuered by their Successors We haue a more firme Propheticall speach whereunto you do well to attend sayth S. Peter 2. Petr. 1.20.21 and after adioyneth first vnderstanding this that no Prophesy of Scripture is made by priuate interpretation for not by mans will was Prophesy brought at any tyme but the holy men of God spake inspired with the holy Ghost Whereof you see it followeth that the Scripture must be interpreted by the same spirit wherewith it was written being communicated by the spirit of God for the publike benefit of the Church with the publike authority of those that wrote it it must also be expounded by the same spirit for the publike weale of the Church with the like publike authority of those that haue the keeping of it so vnderstanding this that no Prophesy of Scripture is made with priuate interpretation The spirit sayth S. Paul deuideth vnto all in particuler according as he will 1. Cor. 12.17 All the members of the body haue not the same act for if the whole body be ancye where is the hearing Where also he denyeth that all haue the gift of Prophesy Matt. 18.17 Hebr. 13.17 2. Thes 2.23 Phil. 4.9 Gal. 1.8 Marc. 7.15.24 Marc. 13.22 2. Pet. 2.1 1. Ioā 4.1 2. Thes 2.2 the interpretation of Tongues discretion to discerne of spirit which is expresly against the Protestants c. In conclusion as the Scripture exhorteth vs to heare the Church to obay our Pastours and spirituall Superiours to remayne in those thinges which we haue heard of them not to beleeue an Angell from heauen but rather to hold him accursed that should preach contrary thereunto and the like which do signify the great authority giuen to the publike spirit of the Church promised to be sent vnto it and to remaine with it for euer so all those places of Scripture which aduise vs to beware of false Prophets that is to say of Heretikes to try the spirit not to be terrifyed neither by spirit or speach and the like must needs be vnderstood of those who out of a priuate spirit should oppose themselues against the common doctrine of the Church or publique authority of the gouernour thereof wherein also consisteth the very essence of heresy Aug. ep 162. deciuit l 18. c. 51. de Bapt. cont Don. l. 4. c. 16. and in this sense S. Paul affirmeth (a) Tit. 3.11 that an hereticke is subuerted and sinneth being condemned by his owne iudgment That is to say opposing his priuate iudgment against the Church and so giuing sentence against his owne soule to his eternall damnation And as this Protestant ground is most opposite to Scripture so also it is no lesse contrary to reason it selfe For as in a Commonwealth or Kingdome the law being publique and common to all the interpretation of the law and the finall sentence
of all suits causes concerning the law is likewise publique for otherwise there could be no peace nor concord made betweene priuate men if euery one might interprete the law to his owne aduantage so likewise the Catholike Fayth being common and publique propounded to all and all men being commaunded to agree togeather in the same fayth with vnity and concord it must needs follow that the definition and sinall sentence of all controuersyes causes of faith be also publique For otherwise there could be no end of differences euery man obstinatly defending the sense of his owne spirit and presumptuously condemning all those Hier cont Lucif c. 14. that oppose themselues against it If in the Church sayth S. Hierome there be no imminent power there will be so many Schismes as there are Priests And among twelue one was chosen that a head being appointed Idem cont Iouin the occasiō of Schism might be taken away But of this we haue spoken sufficiently els where and haue also shewed by experience that the Protestants for want of this publike authority are infinitly deuided among themselues and censure most terribly and condemne most extremly the seuerall opinions of one another Wherefore to proceed and to omit for breuityes sake that this rule of priuate interpretation being once admitted there would follow nothing els but an infinite confusion of little truth much falsehood in the Church of God And that the mēbers thereof should haue no meanes to discerne with whome they ought to hold communion as sincere and orthodoxall nor whome to auoyd as corrupt and hereticall What can be more contrary to the light of Nature then where all haue equall meanes to know the truth or that some for sundry good respects may be thought to excell the rest euery particuler man though neuer so simple should more cōfide in his owne priuate vnderstanding then in the iudgment of the best and wisest which as it is most absurd in all kind of knowledge so especially in the right vnderstanding interpretation of Scripture being in great part most obscure and euery where subiect to errour as you may easily iudge by the controuersyes decrees and generall Councells of the Church concerning the same by the condemnations of so many excellent wits learned men that haue erred therein and by the explications sermons and cōmentaryes that without end are made vpon them And truely that euery Protestant man woman and child plough-man artificer or of what profession soeuer learned or vnlearned whether they can read or no should take it vpon them and vpon their saluation as they do and as they are bound to do according to the ground of their Religion to iudge infallibly by the Scripture alone which bookes are Scripture and which not and to know euery verse and euery line of the Canonicall from that which is not Canonicall better then the ancient Fathers or Laodicean Councell for example who doubted of many of them and better then that famous Councell of Carthage where at S. Augustine was present is thought to haue been the Secretary and penner of it which decreed many bookes to be Scripture that are now contradicted reiected by the Protestants is so strange a madnes as it seemeth impossible that it should sinke into any mans hart to imagine or that the mind of any sober man could be deluded with it And the same we may say of the interpretation of Scripture For beleeuing as an article of their Fayth that there is no external means wherby they may infallibly know the meaning of Scripture but by the Scripture euery idle companiō preferreth his owne priuate iudgment therin not only before the iudgment of all the Fathers in particuler who haue doubted of many poynts of Fayth and of the meaning of many places in Scripture vntill by a generall Councell their doubts were cleared but also before the sentence of the vniuersall Church which euery Protestant doth imagine to haue grosly erred beleeuing in the meane tyme his owne opinion to be most infallible Which is yet more strang in that the Protestants perswading themselues to be most certaine that they haue the Scripture and the true interpretation of Scripture they confesse notwithstanding the meanes which they vse for the attayning of this certainty to be most vncertayne That is to say the reading of Scripture their conference of places their diligence prayer and the like Whereof the two last alone are common to all and euery one of these meanes being by their owne confession but human endeauours are therefore subiect to the errour of our frayle Nature to the common ouersight of mans infirmity And as all partyes among them condemne ech other so there was neuer any Protestant in the world whom they beleeue or acknowledge notwithstanding the vse of all these meanes not to haue been very much deceiued in the interpretation of the Scripture And therfore as the authority of the Catholicke Church in respect of the clarity and extension therof is fitly expounded by S. Augustine to be that Lightning of the comming of Christ which breaking forth out of heauen is scene from the East to the West Matth. 24.27 and filleth the world inforcing all men to behold it so it is no great mystery to vnderstand that the Protestants shutting their eyes against it haue chosen to themselues such a ground of their fayth as by it self alone is not only most vncertaine vnto them for diuers sundry causes but also in respect of the formality therof is most contrary to Scripture most opposite to reason and most euidently ouerthrowing it selfe as hath beene shewed Whereof because no man that is not willfully blind among you can be ignorant therfore I can blame none of those great numbers of whome your authors do so much cōplaine who preferre the light of sense or naturall reason before the fayth of the Protestants and chuse rather to beleeue nothing then to be so grossly and so manifestly deceiued For such a kind fayth as hath been shewed doth not perfect the light of naturall reason but abuse it nor maketh men spiritually wise but rather diabolically contentious and absurdly foolish And the ground therof being false and friuolous they who rely the most thereupon are the most deceiued And albeit they may hold many things that are true yet speaking properly of diuine faith they haue no faith at all whereof I gaue you the reason in the beginning of this Section because to ayme at the secrets of God or to mooue any dispute about them without some infallible meanes which himselfe hath ordayned for the preseruation tradition and preaching or deliuery of them is no lesse ridiculous then for blind men as I haue sayd to cōtend of colours or as S. Paul affirmeth no better then vayne and idle talking 1. Tim. 1.6.7 not vnderstanding neither what is spoken nor of what to affirme But as the Turkes albeit they are perswaded that there is one
Monsig r fate voi OR A DISCOVERY OF THE DALMATIAN APOSTATA M. ANTONIVS DE DOMINIS AND HIS BOOKES By C.A. to his friend P.R. Student of the Lawes in the Middle Temple Matth. 10 vers 8. Gratis accepistis gratis date Permissu Superiorum M.DC.XVII TO THE READER CHRISTIAN discreet Reader by example of this Apostata thou maist perceiue how easy a thing it is for any man of the meanest capacity to build many wind-mills and Castles in the ayre alone with himselfe and how impossible to discouer but one of thē to the iudgment of others without inconueniences For things not found in truth fall of themselues and often oppresse the builders but howsoeuer they cannot stand if they be duely oppugned I had compassion of this poore mans simplicity reading the Booke which he published for excuse of his flight fraught with so many disaduantages against himselfe which we should not haue knowne if he had byn so wise as to haue kept his owne counsaile They are so many as they would require a greater volume to handle them all at large but some of the chiefest thou shalt find examined in this Treatise And because we may expect the like workmanship from the same workman in the other ten Bookes which he promiseth if he be not holpen by others better maisters of Art then himselfe to ease the labour of further censure hereafter if he be so bold as to publish them I haue thought good to preoccupate the answere of whatsoeuer he hath allready written or his friends may say for him hereafter vnder his name vpon the same subiect And to giue thee at once aforehand sufficiēt principles of Catholike truth wherewith by thy selfe thou maist easily confute his errours without further help ouerthrow the phantasticall Tower of Babel which he hath imagined For the Leuell layed to a crooked worke without any more discouereth what is out of order as the Philosopher teacheth Quod rectum est index sui curui And with this forewarning I betake thee to our Sauiour This 10. of Nouember 1617. THE TABLE OF THE Sections SECTION I. The Bishop his first Reason turned against himselfe And from thence are deduced three arguments which do plainly proue that he was deluded by the Diuell pag. 7. SECTION II. The three former Arguments inforced by three other Circumstances pag. 17. SECTION III. The Bishop his second Negatiue Argument is discussed pag. 22. SECTION IIII. Of the Bishop his Affirmatiue proofes and in particuler of those things that disposed his mind to make mutation of Religion pag. 30. SECTION V. The Bishops Motiues to change his Religion are discussed and the arguments of the ten bookes he promised are all reduceth to one question alone of the Popes Supremacy pag. 43. SECTION VI. Concerning the Popes Supremacy The state of the question is proposed and S. Peters Supremacy is proued by Scripture pag. 52. SECTION VII The former Expositions of the two places aforesayd togeather with S. Peters Supremacy in dignity doctrine and gouerement are proued out of the testimonyes of the ancient Fathers pag. 58. SECTION VIII The conclusion of the first point of this Controuersy which is also further confirmed by the Confession of the Protestants themselues pag. 70. SECTION IX The continuance of S. Peters authority is proued by Scripture and by the Fathers and by the confession of many Protestants and therof is inferred the succession of the Pope to S. Peter pag. 74. SECTION X. The Supremacy of the Pope and his succession to S. Peter is proued by the titles of his supreme dignity in the ancient Fathers and by the foure first generall Councells pag. 78. SECTION XI The Popes Supremacy is proued out of the point of the infallibility of his doctrine by the Authorityes of the ancient Fathers pag. 87. SECTION XII The Popes Supremacy is proued by his being priuiledged from errour in doctrine of Fayth out of the Authorityes of the Popes themselues pag. 99. SECTION XIII The Popes supremacy in Iudiciall authority is proued out of the testimonyes of the Popes theselus p. 104 SECTION XIIII The Popes Supremacy is proued by the ancient and continuall practise thereof in the Catholicke Church pag. 107. SECTION XV. The Conclusion of this discourse of the Popes Supremacy pag. 115. SECTION XVI The absurd and pernicious grounds of the Bishops ten Bookes and his Christian Commonwealth are further discouered and confuted pag. 119. SECTION XVII The substance of the Bishops ten books being thus confuted the mayne paynt of this other Booke which he maketh the ground of his Conuersion That the doctrine of the Protestants differeth little or nothing from the doctrine of the ancient Fathers is disproued by sundry generall reasons and by the Fathers themselues condemning the Protestants opinions for no lesse then Heresies pag. 130. SECTION XVIII The dissent of the Protestāts from the Fathers is proued out of the Protestants themselues condemning the Fathers pag. 141. SECTION XIX That the Protestants dissent very much from the doctrine of the Church is proued out of the Protestāts themselues condemning one another pag. 145. SECTION XX. The conclusion of this Tract concerning the Bishops motiues by occasion wherof the nature of a Motiue is declared the first Catholike motiue of the holynes sanctity of Catholike doctrine is propounded p. 152. SECTION XXI The former motiue is confirmed and by occasion thereof the necessity of keeping the Commaundments to obtaine Saluation is declared pag. 164. SECTION XXII The force of the second Motiue signifyed by the word Catholike in the Creed of the Apostles is declared pag. 176. SECTION XXIII The force of the former Motiue is further declared out of the authorityes of S. Augustine and out of the effect of the contrary doctrine pag. 181. SECTION XXIIII Foure other particuler motiues of the Conuersion of Nations of the Miracles of the Martyrdoms and of the vnion of the members of the Catholike Church are briefly propounded pag. 194. SECTION XXV Of the authority of the Catholike Church in generall pag. 202. SECTION XXVI The same authority and the grounds of Christian Fayth are further declared pag. 217. SECTION XXVII Wherein two motiues that is to say Feare of danger and the Instigation of a certaine spirit which induced the Bishop to change the place of his aboad are propounded and examined pag. 232. SECTION XXVIII Wherein the Bishop his zeale and desire to try which is the last Motiue that induced him to forsake his Countrey is discussed pag. 240. SECTION XXIX The first obiection of the Bishop against himself is discussed Wherein he affirmeth That albeit the King ought to be feared and may not be reprehended yet the Pope is not to be feared pag. 247. SECTION XXX Of Schisme which is the last obiection of the Bishop against himselfe wherein he is proued to be not only a Schismatike but also a manifest Heretik p. 253. SECTION XXXI Wherein is shewed that the authority and example of S. Cyprian alleadged by the
if he do not open the same he wil be contented to nod and poynt at it with his finger As for his defence of the Protestant doctrine I haue sufficiently declared already that by taking the same vpon him he is not only 20. tymes condemned for an Heretike by the auncient Fathers but also pronounced to be Insathanized supersathanized a slaue of the Diuell one of the Antichristian swynish Rabble and a thousand tymes as bad by the Protestants themselues wherein as in other things the Bishop himselfe will needes contend that you may safely belieue them As touching the second poynt he sheweth that being a Bishop he hath sufficient authority not only to reprehend the mannets vices of the tyme for the which no man perchance would haue blamed him if he had done it with charity and discretion but also to cry as he doth against the errours of the Roman Church and of all other Churches vnited with it For that the vniuersall Church sayth he in some cases is committed to the care of euery particuler Bishop wherof will follow this strange position that it should belong to the office of euery particuler Bishop in some occasion to accuse the whole Church of errour wherunto this Cryer himselfe according to his owne doctrine must haue thought himselfe obliged in conscience if he had beene borne in the tyme of his Father Luther of the absurdity wherof I haue spoken sufficiently already And no lesse strange and absurd is the consequence which he himselfe inferreth that any Bishop whatsouer hath authority to correct and reforme any other Bishop For example That the Bishop of Spalato in Dalmatia hath authority to visit and reforme the Bishop of Canterbury when the Dalmatiā shal iudg esteeme it to be so expedient But because he thought it might seeme to be some new deuise being no lesse contrary to the Protestant then to the Catholike Religion Monsignor fate voi hauing al this while taken vp whatsoeuer he sayd vpon the credit of his reader in this place as fearing at length to be discouered for a counterfeit beginneth a little to proue his assertion and to pay his Reader with such money as he receiued of those that hyred him to play the Episcopall Doctour on your side the mountaynes But I thinke you will easily discerne by the false sound what coyne it is being as far different from any currant proofe as Fate voi from a reuerend Bishop For thus he reasoneth All Bishops togeather haue the gouernment of the whole Church of Christ as he proueth out of the Scripture out of S. Eleutherius and S. Cyprian therefore euery Bishop in particuler hath the like authority As if one should say All the Officers of the Court do gouerne the whole Court vnder the King therefore euery Officer in particuler hath authority ouer the whole Court vnder the King Or thus All the Britans togeather are the Lords of great Britany therefore euery Britan in particuler is Lord ouer all Britany Which miserable argument he likewise confirmeth in this pittifull manner Euery Bishop may counsell help succour the necessityes of any other Church or Bishopricke as it is manifest by the example of many ancient Fathers Therfore euery Bishop hath authority ouer all other Churches As much as to say euery man may help the necessityes of his Neighbour and the seruant of his Maister therfore Euery man hath authority ouer his Neighbour or the seruant ouer his Maister But letting passe the weaknes of his argument because it is the first and because it may be that for want of vse he hath forgotten how to argue let him shew you but one auncient Father that euer reprehēded the Bishop of Rome of any Cathedrall doctrine or erroneous Decree in matter of faith or any holy or laudable Bishop that euer gaue sentence against any other of his Collegues deposed or excommunicated him or called him iuridically to make his defence by vertue of any such generall authority and I will be content you shall belieue this insolent Intruder in all other things and subiect your selfe vnto him Besides though it should be granted that heretofore he had no lesse authority then himselfe pretendeth being now deposed by the Pope that now is as Dioscorus or Eutiches were by the Popes of their tymes or as the Bishop of Arles whome S. Cyprian not presuming to iudge wrote vnto the Pope to excommunicate and appoynt another in his place I would aske him what he can pretend which those Heretikes might not likewise alleadge why he should not confesse that by sentence of deposition against him the authority which he had is iustly taken from him Againe quia Episcopatum eius accepit alter because as it was sayd of Iudas another hath receiued his Bishoprick I would aske him what authority he hath to cry being lawfully deposed from his Bishoprick more then the other hath who did lawfully succeed him And why we should belieue him being an excommunicate Heretike more then the other being an approued Catholike For if he pretend either the Scriptures or the Fathers to be for him it is no more then other Heretikes haue pleaded before him and we haue sufficiently shewed that most manifestly they make against him Wherfore though he cry neuer so loud yet by this it is manifest that he cryeth no other wayes then as the Diuell did when he was cast forth by our Sauiour And I hope vnlesse he cry with better reason then heare he doth alleadge he shall sooner burst with crying then mooue either your selfe or any other to belieue him SECTION XXIX The first obiection of the Bishop against himselfe is discussed VVherin he affirmeth tha albeit the King ought to be feared and may not be reprehended yet that the Pope is not to be feared c. THE obiections which he answereth as supposed to be made against himselfe are 2. in number But the first vnder the colour of an obiection is nothing els but an egregious peece of flattery deriued from the Turkish Diuinity of his Neighbour Coūtrey The obiection may be framed in this manner The Maiesty of an earthly King is to be feared and he ought not to be reprehended or admonished of his fault but by a Prophet sent from God Therfore the Maiesty of the Pope ought likewise to be feared and ought not to be accused of Heresy but by a Prophet raysed vp by God for that purpose The Antecedent that a King ought not to be rebuked or admonished of his fault but by a Prophet sent from heauen he easily admitteth being the poynt of barbarous adulation which he intendeth and thereby as it seemeth would gladly bring in the Turkish manner of Gouernement into our Countrey giuing vnto the King such absolute commaund and Tyrannicall power ouer the liues and fortunes and soules of his subiects that whatsoeuer he did or what Heresy or false worship soeuer he should professe no man might reprehend him for his fault or put him in
forgetteth not to vse tearmes of due reuerence saying in this manner Neither dost thou disdaine that art not proud though thou gouernest in a higher place to be a friend to these of low condition and to returne loue for loue And you haue heard what words of great respect S. Hierom vsed to Pope Damasus Hier. ad Damasum when he sayd Although thy greatnes doth feare me yet thy humanity doth inuite me being a sheep I craue the help of my sheepheard c. And how the great Athanasius Patriarch of Alexandria with the Bishops of the East thought it no disgrace to call the Pope their holy Lord venerable with Apostolicall dignity the Father of the vniuersall Church Athan. ad Marcum tom 1. Con. affirming themselues to be his and that vnto him with all those committed to them they were obedient and euer would be Whereof I thought good briefly to remember you that you might perceiue the difference betweene the Christian humility of the ancient Fathers and the saucy presumption of this new contentious Heretike SECTION XXX Of Schisme which is the last obiection of the Bishop against himselfe wherein hee is proued to be not only a Schismatike but also a manifest Heretike HIS second last obiection which he maketh against himselfe is this That forsaking the Church of Rome which he calleth Babylon he may seeme to haue incurred the cryme of Schisme wherunto he answereth saying I will that this my flight or profectiō be free from all suspition of Schisme If Monsignor fate voy when he fell into the hands of the Merchants that had beene deceiued by him should haue sayd I will be free from beating do you thinke it would haue serued his turne Truly both these Monsignors hauing so well deserued their fees as the blowes fell vpon the one notwithstanding his good desire to the contrary so not only the suspition but also the infamy both of Schisme and Heresy whether he will or will not must light vpon the other But because it is manifest that there is a Schisme or diuision betweene the Pope and him he would insinuate that all things considered not himselfe but the Pope must needs be the Schismatike which he seemeth to proue first by reason and secondly by the authority and example of S. Cyprian His reason is this in effect He that maketh new Articles of fayth either cōtrary or not contayned in the Scriptures and ancient Creeds and admitteth for Articles of Fayth such things as are indifferent in themselues and were neuer sufficiently defyned by the Church and condemneth those for heretiks whom the Church hath not sufficiently condemned he is the Schismaticke But such is the Pope who doth these things not the Bishop who detesteth them Ergo c. Wherein what he meaneth by not being sufficiently defined or condemned by the Church I know not But to giue you some light heerin you must vnderstand that according to the Catholike doctrine any Controuersy in matter of Faith may be sufficiently defyned foure manner of wayes That is to say First by the vniuersall consent and generall beliefe of all the Faithfull for as hath been proued it is impossible the vniuersal Church should erre in matter of Faith Aug. l. de haeres in fine And therfore S. Augustine sayth It is sufficient to know that the Church reputeth any doctrine not to be of Fayth that it be not receiued by any of the Faithfull Lib 1 cont Cresc c. 31. 33 ep 48.99 in ep 118. c 5. l. de v◅lit cred c. 17. And you know how he affirmeth that to dispute against the doctrine of the vniuersall Church is most insolent madnes and that not to giue thereunto the first place of authority is either extreme impiety or precipitate ignorance Secondly any thing may be defined to be matter of fayth by the vniforme consent of the Doctours of the Church who if they should erre the whole Church being bound to beleeue them must fall of necessity into errours with them Thirdly by a generall Councell confirmed by the Pope or lastly by the definition of the Pope himselfe decreing the same for the direction of the faythfull and establishment of the peace of the Church as hath been proued at large in the former Sections of the Popes Supremacy And because the question between the Pope and the Bishop in this place concerneth Schisme Heresy you are further to vnderstand that Schism according to the sense of the word signifieth a scissure or diuision of minds which is opposed to vnity and consequently to Charity which doth vnite the minds of the Faythfull And because the greatest vnity in the Church is that of the whole body which proceedeth from all the members with the head and whereunto the vnity and Charity of the particuler members among themselues is naturally referred as the part to the whole from hence it is that Schisme being taken for such a great dissention S. Thom. 2.2 quaest 39. art c. in corpore Hier. in c. 3. ad Tit. as is most contrary to the vnity of the Church is defined to be a rebellion against the head of the Church refusing to communicate with the members therof as they are subiect vnto him According whereunto S. Hierome giueth vs this doctrine between Heresy and Schisme sayth he we make this difference that Heresy holdeth some peruerse opinion Schisme also separateth from the Church by Episcopall dissention Epiph. sect 68. Aug. l de Haer. haer 69. l 2. cont Crese c. 4. 7. or dissention from the Bishop So Miletius making a proper congregation against Peter Bishop of Alexandria his Superiour was accompted a Schismaticke and no Heretike For as Epiphanius sayth his faith was neuer changed from the Catholike Church So likewise Cecilian being made Bishop of Carthage against the will of Donatus who obiected many crimes vnto him and with his followers departed from him the Donatists in the beginning were accōpted Schismatiks And in the same manner Optatus to proue Parmenian not Cecilian to be the Schismatike argueth in this manner For Cecilian sayth he went not out from Maiorinus thy predecessour but Maiorinus from Cecilian Neither did Cecilian depart from the Chayre of Peter or of Cyprian but Maiorinus in whose chayre thou succeedest and which before him had no beginning Wherfore in our case it wil be an easy matter to find out of these two the Pope or this Bishop which is the Scismatike For the Bishop rebelling against the Pope his Superiour if not by diuine yet at least by humaine law as himselfe will confesse dissenting from the chiefe Bishop of the Church of Christ going out and departing from the Chayre of Peter and ioyning himselfe vnto another Congregation most oposite thereunto it is more absurd for him to accuse the Pope of schisme then for a subiect taking armes against his Prince or ioyning with his enemyes to acuse the Prince himselfe of rebellion and
did put the Church in danger of pernicious dissention But it is no maruell though his intention were not bad that an ill cause should be no better defended wherein the greatest commendation of S. Cyprian in my opinion is this that as it is most credible he repented himselfe both of the matter and of the manner SECTION XXXIII VVherein the Bishop is manifestly conuinced of schisme out of the Authority and example of S. Cyprian alleadged by himselfe and the same authority for as much as it seemeth to concerne the Pope is sufficiently answered VVHERFORE this one authority alone produced by the Bishop being almost all the matter of substance and almost the only proofe which he bringeth for any thing he sayth in his whole booke taking vp all things vpon trust as hath been obserued you see notwithstanding how that out of this one place of S. Cyprian alleadged by him we haue proued the Popes Supremacy and the necessity not only of tradition but also of the iudgment of the Church for the defyning of matters in Controuersy and for the condemning of heresy Besides we haue shewed how notoriously he falsifieth the Ecclesiastical history how he cōdemneth not only S Stephen most impiously but also S. Cyprian most absurdly whome he sought most to commend And now that you may perceiue how much this authority of S. Cyprian maketh not only against his cause in generall and his owne credit in particuler but also against himselfe in the very poynt for the proofe and declaration whereof it is inserted by him Thus I argue He that without authority condemneth any other Bishop and refuseth to hold communion with him according to S. Cyprian may be iudged a Schismatike or to giue occasion of schisme but Marcus Antonius condemneth without authority not only his Colleague but also his Superiour the Bishop of Rome not of one errour but of inumerable heresies not of any ordinary fault but of suppressing the Councells of deprauing the Scriptures and ancient Fathers of vsurpation and tyrany ouer the Church of God oppressing pilling and spoyling the same and sucking the bloud of the members thereof And by consequence he condemneth likewise all other Bishops that communicate with him and are subiect to him calleth the vniuersall Church which is vnder the obedience of the Pope by the name of Babylon that is to say the Citty or congregation of the Diuell Therefore Marcus Antonius is a Schismatike according to his owne discourse and according to the words of S. Cyprian which he fondly alleadgeth to proue the contrary Secondly according to the processe of his owne discourse I argue thus He that goeth against the example of S. Cyprian proposed to the vniuersall Church for the auoyding of schisme falleth into the cryme of schisme But Marcus Antonius goeth directly against the example of S. Cyprian propounded by himselfe as a rule for the auoyding of schisme Therfore Marcus Antonius according to his owne rule is falne into the cryme of schisme That Marcus Antonius hath proceeded against his owne rule and the example of S Cyprian which he propoundeth is a thing most manifest For whereas S. Cyprian notwithstanding that he reputed the Pope almost all the vniuersall Church to be in manifest errour would neuer depart from the communion of the Pope but respected him so much that he communicated with those whome he held impure only because the Pope receiued them into his communion Marcus Antonius in the same case hath not only forsaken the Pope but also all those that are vnited with him whome otherwise he thinketh not impur e only because they do not separate themselues from the Pope but still remayne in his communion Wherfore these two arguments produced by himselfe are so conuincing that there needeth nothing els to confound him So that this proofe of his out of S. Cyprian being the substance of his booke and being withall so contrary to his cause to his credit and to himselfe in the poynt of Schisme whereof he intended to cleare himselfe therby may be sufficient to giue you to vnderstand of what substance the matter of his other booke is like to be when it shal be printed For my part I am verily perswaded if it be well vnderstood it wil be found to be more against the Protestants then the Catholikes and more contrary to himselfe then to either of the other And now to draw towards an end of this matter in the allegation of this authority out of S. Cyprian he is so much the more to be blamed in that being of such force against himselfe for as much thereof as concerneth the Popes authority it may full easily be answered For those words of S. Cyprian That none of them made himselfe the Bishop of Bishops c. may very well be vnderstood of those that were present at that Councell and not to conclude in that sentence the Bishop of Rome who truly may be sayd to be the Bishop of Bishops the Father of Fathers the Bishop and Father of the vniuersall Church and the like as hath been shewed That which he sayth A Bishop cannot be iudged but by God alone as he receiueth his authority from God alone ought to be vnderstood that he cannot be iudged in those things which are doubtfull obscure and hidden Aug. l. 3. de baptis cap. 3. For so S. Augustine himselfe doth expound him For hauing recited these words of S. Cyprian As I take it sayth he he meaneth in those questions which are not yet discussed with most cleere perspection And that S. Cyprian belieued that Bishops in cases of heresy or schisme Cyp. lib 5. epist 13. might be iudged and deposed by the Pope is euident in one of his Epistles to Pope Stephen where he exhorteth him that he would commaund the Bishop of Arles in France to be deposed and to appoint another in his place So that you see the childish arrow of this Bishop as it is shot vpward against the Pope doth not aryue vnto him but returneth with greater force to fall vpon his owne head and woundeth him in many places as hath been declared But now to do him a pleasure let vs suppose that Cyprian in these words did glance at S. Stephen and that he meant to taxe him for proceding as he thought too rigorously against him with what conscience or with what honesty I pray you can this strange Bishop alleadge these words of S. Cyprian spoken in the defence of a wrong cause as he knoweth and in his cōmotion anger against the Pope of the which it is most probable and according to S. Augustine we ought to thinke that he repented himselfe against so many playne places expresse doctrine of S. Cyprian as I haue cyted before and which for the full satisfactions of your selfe and the Reader in this poynt I shal be content to repeat in part at this present SECTION XXXIIII Many testimonyes and playne places are produced out of S. Cyprian wherby