how caÌ„ he be infallibly sure that in those places which doe seeme to fauour that sect which he followeth it doth not erre vnlesse he will admit an vnfallible auctority in the Church to assure vs that such or such a translation doth not erre in any point of which auctority I shall speake more hereafter Secondly they faile in the second conditioÌ„ or property which the rule of faith should haue For the Scriptures theÌ„selues alone in what language soeuer bee obscure and hard to be vnderstood at least to vnlearned men who caÌ„not read them and therefore the Scriptures alone cannot bee vnto vnlearned men a sufficient rule to instruct them in al points of faith as is plaine For locke vp an vnlettered man and an English Bible for a time in a studdy and he will come forth I warrant you as ignorant in matters of faith as he went in if wee adde no other meanes to instruct him but the bare written Word which he cannot reade And yet vnlearned men may bee saued and saued they cannot be without an entire and vnfallible faith and this they cannot haue vnlesse there be some certaine rule and vnfallible meanes prouided by almightie God meet for the capacity to teach them this faith and Scripture alone as is now proued is not a rule meete for the capacity of vnlearned men or apte to instruct them sufficiently in all points of faith But what speake I only of vnlearned meÌ„ sith also learned men cannot by onely reading the scriptures be vnfallibly sure that they rightly vnderstand them For while they vnderstand one way perhaps they ought to vnderstand another way that which they vnderstand plainly and litterally ought perhaps to be vnderstood figuratiuely and mystically and contrary that which they vnderstand figuratiuely ought perhaps to bee vnderstood properly And seeing that it is most certaine that all do not expound right sith the exposition of one is contrary to the exposition of another as right is neuer contrary to right how should one be vnfallibly sure that hee onely expoundeth right hauing nothing to assure him but the seeming of his owne sense reason which is as vncertaine and fallible as the iudgments and persuasions of other men who seeme to theÌ„selues to haue attained as well as he the right interpretation or sense Moreouer there be many things required to the perfect vnderstanding of Scripture which are found but in verie few and those also in whom those giftes are are not vnfallibly sure that they are so guided by those giftes but that both they and others may prudently doubte least sometimes in their priuate expositions as men they erre And consequently their priuate expositions cannot bee that rule of faith which wee seeke for which must on the one side bee determinately and plainely vnderstood and on the other side it must bee vnfallible certaine and such as cannot erre Thirdly they faile in the third condition For the Scriptures are not so vniuersal as the rule of faith had need to be For this rule ought to be so vniuersall that it may be able absolutely to resolue determine all doubtes questions of faith which either haue bin or may hereafter bee in controuersie for otherwise there were not sufficient meanes prouided by which schisme and heresies might bee aâ—oided vnity of faith so necessary to saluatioÌ„ might be conserued among Christian men But the Scriptures bee not thus vniuersall For there bee diuers questions or doubtes moued now a daies and those also touching very substantiall matters which are not expressely set downe nor determined by onely expresse Scripture For where haue we any expresse Scripture to proue that all those and onely those bookes which Catholikes or Protestants holde for Scripture or indeede Gods word and true Scripture this wee shall not finde expressely set downe in a part of Scripture This point therefore whereupon dependeth the certainety of euery point proued out of Scripture caÌ„not be made certaine to our knowledge or beliefe vnlesse we admitte some other infallible rule or auctority whereupon wee may ground an vnfallible beliefe which infallible rule if we admitte to assure vs that there is at all any Scripture and that those bookes and no other bee Canonicall Scripture why should wee not admitte the same to assure vs vnfalliblie which is the true sense and meaning of the same Scripture Hereupon S. Austen saith very well Cur non apud eos diligentissime requiram quid Christus praeceperit quorum auctoritate commotus Christum aliquid praecepisse iam credidi Tu ne mihi melius expositurus es quid ille dixerit c. Why should I not most diligently aske or learne of those hee meaneth of the Catholike Church what Christ hath commanded by whose auctority I was moued to beleeue that Christ coÌ„manded any thing at all what Wilt thou expound vnto me better what he hath saide that is to say the meaning of his words Quae saith hee ista tanta deâ—entâ—a est illis crede Christo esse credendum â— nobis disce quid ille dixâ—rit multo facilius â—ibi persuaderem Christo non esse credendum quam de illo quidquam nisi ab ijs per quos ei credidissem discendum What a madnes is this in thee to say beleeue them to witte the Catholikes that we must beleeue Christ and the Scriptures to bee his word yet learne of vs what Christ said that is to say what is the meaning of his word I should saith S. Austen much more easily perswade my self that I ought not to beleeue Christ at all then that I must learne any thing coÌ„cerning him of any except of those of whom I haue already learned to beleeue in him Thus I haue proued that those english translations wherupon Protestants commonly build their faith cannot be a sufficient rule of true Christian faith First because they are not infallibly free from errour Secondly for that all men cannot reade them neither can any by only reading bee sure to attaine the right sense without which to haue the wordes of Scripture is to haue them as Austen saith ad specieâ— non ad salutem for a shew but not to saluation Lastly for that all pointes of doctrine which appertaine to true Christian faith are not expresly set downe in Scripture as beside my proofe S. Austen S. Basiâ—l and Epiphanius doe affirme Some of which reasoÌ„s haue also force to proue that Scripture alone in what language soeuer is not a fitte meanes to instruct sufficiently all sorts of men in al matters of faith Wherefore I may absolutely coÌ„clude that Scripture alone cannot be that 〈◊〉 of faith which we seeke for Some obiect against this coÌ„clusion that place of S. Paul Omnis Scriptura diuinitus â—â—â—spirata vtilis est ad doceÌ„dum c. vt perfectus 〈◊〉 homo c. But this place proueth nothing against that which I haue said For it saith not that Scripture alone is sufficient to instruct
burthen light The which moueth a man to conceiue great hope of eschewing euill and liuing wel which hope consequently hart to do well a man cannot haue who perswadeth himself that Gods commandements be vnpossible to be obserued as I shewed before Againe it teacheth that as a man may by grace auoid sinne and easily keepe Gods commandements by doing good workes liue well so this good life is pleasing acceptable vnto God and these good workes as proceeding from grace and receiuing vertue froÌ„ the merits of Christ of which this grace doth depend are meritorious and such for reward whereof God will giue to them that perseuerantly do them euerlasting blisse in the kingdome of heauen The which doctrine will doubtlesse if it be duely considered breed in a mans mind great loue and delight to doe well as the contrary must needs breed at least a coldnes in deuotion if not a contempt loathing of good deeds and specially of those good deeds which haue any difficulty annexed to them It teacheth also that for sinners are prepared exceeding great punishments in the next life and that though there be meanes in the Church to get remission of sin pardon of the paine yet it teacheth that a man caÌ„not ordinarily be absolutely certaine that hee hath so vsed those meanes as that hee hath thereby gotten that remissioÌ„ or pardon which is a great motiue to make men wary not to fall into sinne and to moue them Cum metu tremore operari salutem with feare and trembling to worke their saluation whereas Protestants vpon supposed certainety of saluation cast away this holesome feare and so may easily become carelesse of auoiding any sinne Furthermore it prescribeth holesome lawes and customes of fasting and prayer and of other exercises of vertue piety wherby the flesh may be subiect to the spirit and the spirit to God It maintaineth also secret confession of sinnes to a Priest as being a thing necessary and commanded by our Sauiour himselfe the which both is a great bridle to hold men backe from sinne as experience teacheth and is a speciall meanes whereby the Pastours of the Church knowing the inward coÌ„science of their flocke may better apply fitte remedies to their spirituall diseases prescribe to euery one fit exercises for their practise and progresse in vertue Finally the profession of this Church is such that euen simple Protestants when they see any Catholique do a thing amisse will ordinarily say You should not thus or a man of your profession should doe otherwise So that those which be sinful in the Roman Church cannot in any sort ascribe their sinnes to any defect or peruersity of the doctrine of the Church but must needes acknowledge theÌ„ to proceed froÌ„ their own frailty or malice coÌ„trary to the teaching of the Church sometimes eueÌ„ coÌ„trary to their owne conscience actuall knowledge Wherefore I may conclude that although there be some sinfull men in the Romane Church yet it may well be called Holy because the doctrine which it beleeueth and professeth of it owne nature enclineth and directeth a man to the true holines and consequently is of it selfe holy and also because there be many holy persons in it some of which are certainely knowne in particuler to be such by proofe of miracle others are onely knowne by this probable reason to wit that they hold the same faith which was holden by those who haue bin certainely knowen holy men and houlding the same faith which must needs be the true faith sith none are truly holy or can possibly please God without the right faith which is but one they haue in them a root out of which true holines is apte to spring and therefore when wee see no apparant euill fruite whereby wee may discouer some euill roote but only good which is apt to spring of this good root and especially when we see the fruite of their good workes to be conformable like to the workes of those which are knowne Saints wee haue great cause to iudge that they also are iust men and in some sorte holy if not perfectly Saintes Sith therfore many men which haue bin and are members of the Romane Church haue beene and are knowne either by absolute proofe of miracle or at least in this other manner to be holy Of these as of the better more worthy and principall part the whole may be as I said before tearmed holy as a tree that hauing a roote apte to giue life to the braunches some of which being deade others haue life is absolutely said to be aliue which if wee should see to haue a corrupted roote and could not perceiue it to haue any liuing braunches wee should haue cause to affirme absolutely that it were dead and not aliue §. III. That the Romane Church onelie is Catholique THIRDLY I finde that the Protestants company is not Catholique that is to say vniuersall neither in time nor in place for it came vp of late and is but in few places of Christendome neither in points of doctrine for their doctrine consisteth chiefely of negatiues that is to say in denying diuers pointes which haue beene generally held in former ages as appeareth by the Chronicles of the Magdâ—burgenses their owne doctors who confesse that the ancient Fathers held this and that which they now deny And there is no learned Protestant vnles he be too too impudent but he will confesse that there cannot bee assigned a visible company of men professing the same faith which they doe euer since Christ his time continuing without interruption till now And therefore will he nill he he must confesse that the Protestants Church is not vniuersall and therefore not Catholique as out of Scripture I shewed Christs true Church must be But the Romaine Church is Catholique For first it hath bene continually without ceasing since Christ and his Apostles time stil visibly though sometimes in persecution professing the same faith which is receiued from the Apostles without change tilâ— this day It is therefore Catholique or vniuersall in time It hath also had and hath at this day some in euery countrey where there are any Christians which is almost if not absolutely euery where that communicateth and agreeth with it in profession of faith Therefore it is also Catholique or vniuersall in place It teacheth also an vniuersall and most ample vniforme doctrine of God of angels of all other creatures specially of man of mans first framing of his finall end of things pertaining to his nature of his fall by sinne of his reparation by grace of lawes prescribed vnto him of vertues which hee ought to embrace of vices which hee ought to eschew of Christ our Redeemer his Incarnation life death resurrection ascension and comming again to IudgemeÌ„t of Sacraments and all other things that any way pertaine to Christian religion Neither doth it at this day denie any one point of doctrine of faith which in former times
if it should please God to send any one in extraordinary maner it appertaineth to his prouidence to furnish him with the gift of miracles as he did his Sonne our Sauiour Christ or with a miraculous conception with strange extraordinary sanctity of life as was seene in S. Iohn Baptist or finally with some euidēt token that it may be plainely knowen that he is assuredly sent of God Otherwise the people should not be bound to belieue him but might without sin reiect his doctrin according as our Sauiour said of himself Si non facio opera patris mei nolite credere mihi If I do not the workes of my Father do not beleeue me And againe Si opera nō fecissem in eis quae nemo alius fecit peccatū non haberent If I had not done works among thē that no other hath done they should not haue sinned to witte in not beleeuing Nay the people should now an ordinary course being by our Sauiour set downe to continue till the worldes end as before hath bene proued the people I say should now sinne in beleeuing any one that shall come and tell them that he is extraordinarily sent of God if he teach contrary to that doctrine which by ordinary Doctours and pastours of the Catholique Church is vniuersally taught for although it should happen that the liues of these Pastours should not be so commendable or be somtimes euidently bad yet their doctrine must alwaies be regarded and obserued according to that saying of our Sauiour Super cathedrā Moysi sedorunt Scribae Pharisaei omnia ergo quaecunque dixerint vobis seruate facite secundum vero operae eorum nolite facere Vpon the chaire of Moyses the Scribes and Pharisees haue sitten all things therfore whatsoeuer they say to you obserue ye and doe but according to their workes do ye not By which saying we are assured that notwithstanding the Pastours of the Catholique Church should at any time in their liues bee like Scribes Pharisies yet we may alwaies safely yea wee must necessarily follow their doctrine and must not in any wise admit any that shall offer to teach vs to a contrary doctrine according as wee are willed by S. Paule who saith Si quis vobis euangelizauerit praeter id quod accepistis anathema sit If any shall euangelize or preach vnto you beside or contrary to that which you haue alreadie receiued be hee anathema So that sith the people did once receiue from the ordinary pastours that doctrine which hath descended from hand to hand from Christ and his Apostles themselues according to that of S. Austen Quod inuenerunt in Ecclesia tenuerunt quod didicerunt docuerunt quod à patribus acceperunt hoc filijs tradiderunt That which they found in the Church they held that which they learned they taught that which they receiued from their fathers that they deliuered to their children whosoeuer hee be that shall euangelize any thing opposite to this receiued doctrin whether he seeme to be an Apostle or an Angell and much more if he be an other to witte one of these new maisters who faile very much to say no more from Apostolicall perfection and Angelicall puritie of life according to S. Paule anathema sit be he anathema Yea such a one that doth not onely not bring this Catholique or generally receiued doctrine but bringeth in a new and contrary doctrine we should not according to S. Iohn salute him vnles vpon some need or for some good respect or say aue vnto him and much lesse should we giue credit to his words or vse him as a rule of our faith or preferre his teaching before the teaching of the Catholique Church And surely me thinkes though there were none of these euidēt proofes which I haue brought out of Scripture yet euen reason it selfe would teach that we ought to giue more credit to the vniuersal companie of Catholiques which haue beene at all times and are now spred ouer all the Christian world then to any particular priuate man or some few his fellowes followers It is a prouerb cōmon amongest all men Vox populi vox Dei the voice of the people or whole multitude is the voice of God that which all men say must needes be true And on the cōtrary part to that particular man or his priuate companie which will oppose themselues against this generall voice of all like Ismael of whome it is written manus eius contra omnes manus omnium cōtra eum his hands are against all men and the hands of all are against him it may well be obiected that which Luther who was the first in this our age which did so confesseth was obiected to himselfe by his owne conscience or rather principally by the mercy and grace of the almightie God seeking to reclaime him from his errour while there was any hope Num tu solum sapis Art thou onely wise Luthers words be these Quoties mihi palpitauit tremulum cor reprehendens obiecit fortissimum illud argumentum Tu solus sapis Totne errant vniuersi Tanta secula ignorauerunt Quid si tu erres tot tecum in errorem trahas damnandos aeternaliter How often did my trembling hart pant and reprehending me did obiect mee that most strong and forcible argumēt Art thou alone wise haue there so many vniuersally erred haue so many ages beene blinde and liued in ignorance What rather if thou thy selfe erre and drawest so many after thee into errour who therefore shal bee damned eternally This did almighty God obiect to Luther the which might doubtles haue done him good but that he presuming vpon his owne vnderstanding of Scripture and preferring his owne iudgement before the iudgment of the Church hardened his hart against such heauenly inspirations which he tearmed Papisticall arguments And this same may well bee obiected to any priuate man or any few who leauing the Kings broade street or beaten hye way of the Catholique Church will seeke out a by-path as being in their conceipt a better easier and more direct way to heauen To them I say well may be said Are you onely wise are all the rest in former ages fooles haue you only after so many hundred yeares after Christ found out the true faith the right way to heauen haue al the rest liued in blindnes darkenes and errour consequently are you onely they that please God and shall be saued for as I haue proued before without true and entire faith none can be saued and were then al the rest so many millions your owne forefathers auncestors many of which were most innocent men and vertuous liuers and some of which shedde their blood for Christ his sake were I say all these hated of God did al these perish were they all damned shall all these endure vnspeakeable paines in hell for euer O impious cruell and incredible assertion Nay surely I am rather to
the touchstone of the true Pastours of the Catholique Church who may say with S. Paul non ignoramus cogitationes Sathanae we are not ignorant of the cogitations of Sathan and who may also say with S. Iohn Nos ex Deo sumus qui nouit Deum audit nos qui non est ex Deo non audit nos In hoc cognoscimus spiritum veritatis spiritum erroris We are of God he that knoweth God heareth vs he that is not of God doth not heare vs. In this wee know the Spirit of truth and the spirit of errour Now if any will not admitte this manner of trying and discerning the spirit of truth from the spirit of errour but will trust their owne iudgement alone in this matter feare they may iustly nay rather they may be sure as Cassian saith that they shal worship in their thoughts the angell of darkenes for the Angell of light to their exceeding great harme And at least howsoeuer their priuate affection and selfe-loue encline them to thinke well of themselues of that spirite which they permitte to teach them those singuler points of new and strange doctrine yet sure it is that this their perswasion of the goodnes of their spirit is not infallible as the rule of faith must be sith diuers now adaies perswade themselues in the same maner to be taught by the holy Spirit yet one of them teaching against another it is not possible that all that thus perswade themselues should bee taught by this spirit sith this Spirit doth neuer teach coÌ„trary to it selfe And therefore some in this their perswasion must needes be deceaued And therfore who hauing no testimony of euideÌ„t miracle or some other vndoubted proof dare arrogantly affirme that he onely is not deceaued especially in such sorte as to condemne all other and to propose himselfe to himselfe others as the only sufficient rule of faith considering that others who presume perswade themselues altogither in like manner are in this their perswasion deceaued But suppose one could assure himselfe that he were taught by Gods Spirite immediately what is the true faith in all pointes in such sort that he could erre in none as it is not the manner of almighty God to teach men immediately by himselfe alone or by an Angell but rather as the Scripture telleth vs fides ex auditu Faith is bredde in vs by hearing and is to bee required ex ore Sacerdotis out of the mouth of the Priest and is to be learned of Pastors and Doctors whom God hath appointed in his Church of purpose to instruct vs and continue vs in the ancieÌ„t faith but suppose I say that one could assuredly perswade himselfe to be immediately taught of God what is the truth in all pointes How should hee without testimony of miracle glue assurance to others that hee is thus taught especiallie when hee teacheth quite contrary to the Catholike Church which by plaine promises and testimonies of Scripture vvee know to be taught of God Perhaps he will alledge that generall promise of Scripture Omnis qui petit accipit assuring them therby that euery one that prayeth for any thing receiueth it and that he hath earnestly prayed for the spirit therefore he must needes haue it But to this argument we may easily answere that this promise of our Sauiour is not so vniuersally to be vnderstood as though euery one that prayeth for a thing shall infallibly obtaine it without any condition at least in the manner of praying required of our part For we reade euen in Scripture petitis non accipitis eo quod male petatis You aske or pray and receiue not the thing requested because you aske amisse By which place wee learne that to obtaine any thing by prayer requireth a condition of praying wel or in such sorte as is fit the which condition doth as learned men obserue include many circumstances for fault of the due obseruance whereof it may and doth often happen that our prayer is not well made nor in such sort as is fit and is consequently frustrate of the efficacy which otherwise by the promise of our Sauiour it should haue had Now these circumstances being many and diuers of them very inward it is not very easie For any man to be absolutely sure that hee hath obserued them in such sort as is fit and therefore he cannot bee absolutely sure that his praier hath taken effect therefore it is no sufficient proofe whereby one may perswade others that hee hath the Spirit of God to say hee hath prayed for it especially coÌ„sidering that we may finde very many most contray in religion one to another who notwithstanding will say that they daily pray for the spirit and I doubt not but many of them in some sort yea earnestly after their manner doe pray for it yet sure it is that all these being thus contrary haue it not How shal we then be assured that this or that man who presuming vpon the assistance of this spiritt which he thinketh he hath obtained by prayer setteth a broache a singular and new inueÌ„ted doctrine how shall we be sure I say that such a maÌ„ hath the spiritt of God indeed Some will perchance saye that we may safely beleeue them because they preach nothing but pure Scripture while as for euery pointe of their doctrine they cite still sentences of Scripture But this answere will not serue First because for in the name of scripture they bring forth their false corrupt translations which do differ in some places euen in wordes from true scripture Secondly supposing that they did alwaies cite the true wordes of scripture yet they may easily applye them to a wronge sense or meaninge to witt to that which they falsely imagine being seduced by their own appetite or by their own former error to be the true sense For as S. Austen saieth Ad Imagines phantasmatum suorum carnalis anima conuertit omniâ— sacramenta verba librorum sanctorum a carnall and sensâ—all minde such as heretiques are not without sith heresie it selfe is accounted by S. Paule a worke of the flesh doth conuert or turne all the misteries and words of holy bookes vnto his owne imaginations phantasies Whereupon it commeth to passe that as the same S. Austen saith Omnes haeretici qui in authoritate Scripturas recipiunt ipsas sibi videntur sectari cumsuos sectentur errores All heretickes that receiue and admitte the authority of the Scriptures seeme to theÌ„selues to follow the only Scriptures wheÌ„ they follow their owne errours And as they may seeme to themselues to follow onely the Scriptures when they follow their owne errours so they may seeme especially to the simple people or to those who being seduced by them wholy build their beliefe vpon theÌ„ to preach nothing but pure Scripture wheÌ„ indeed they preach their owne erronious opinions coloured and painted with words of
to do according to the doctrine of the Prelates of the Catholike Church yea although it should happen that their liues were not laudable but bad For although our Sauiour in this place doth only in expresse wordes make mention of the chaire of Moses in which the Priests of the old Law did sit yet he is to be vnderstood to speake also of the chaire of S. Peter his owne Vicegerent in which the Priestes of the new Law doe succeed And this à fâ—rtiori because we haue greater reason to thinke that our Sauiour inteÌ„ded in his doctrine to giue rules to the Priests and people of his new Law which was presently to begin and to continue till the worldes end then only to giue documents to those of the old Law considering he knew that it should so shortly cease Wherefore the ancient fathers do vnderstand that place to bee meant of the Priestes of the new Law and namely S. Augustine who saith thus In illum ordinem Episcoporum qui ducitur ab ipso petro ad Anastasium qui nunc in eadem Cathedra sedet etiamsi quisquam traditor per illatempora subrepsâ—sset nihil praeiudicaret Ecclesie innocentibus Christianis quibus prouidens Dominus ait de praepositis malis quae dicunt facite quae faciunt facere nolite Into that order of Bishoppes which is deriued from S. Peter himself vnto Anastasius who now sitteth vpoÌ„ the same chair although some traytor had crept in in those times he should nothing hurt the Church and the innocent Christians for whome our Lord prouiding saith of euill Prelates what they say do what they do do not The threates we may gather First out of S. Luke when our Sauiour faith Qui vos spernit me spernit Hee that despiseth you despiseth me Signifying that look what sinne it were not to heare but to despise our Sauiour Christ himselfe that wee should account it the same to despise not to giue eare and credit to the Catholike Church Insinuating therby that the like punishment is to be expected for the saide contempte Secondly in S. Mathew the same our Sauiour expressely saith Si Ecclesiam non audierit sit tibi sicut Ethnicus publicanus If he wil not heare the Church let him be to thee like an Ethnicke and a Publican Finally in S. Marke after hee had giuen charge coÌ„mission to preach the Gospell to euery creature hee pronounceth this threate to those that will not beleeue saying Qui non crediderit condemnabitur hee that will not beleeue shall be condemned Thus you see our Sauiour Christ hath promised to his Church the continuall presence of himselfe and of his holy Spirit to teach that coÌ„pany all truth Wherof followeth that it is infallibly taught al truth Moreouer hee hath giuen charge and commission to that Church to teach vs and hath warranted and commanded vs in all pointes to heare and do according to the saying of this Church which proueth that it appertaineth to this Church to instruct vs in all pointes of faith and that we ought to learne of it in all matters of religion what is the fallible truth consequently that the doctrine of this Church is the rule of faith Worthily therefore doth S. Paule call this Church columnam firmamentum veritatis The pillar and ground of truth Worthily also saith S Austen Scripturarum à nobis tenetur veritas cum id facimus quod vniuersae placet Ecclesiae quam earundem scripturarum commendat authoritas vt quoniam scriptura sancta fallere non potest quisquis falli â—etuit huius obscuritate questionis ecclesiam de illa consulat quam sine vlla ambiguitate scriptura sancta demonstrat The truth of the Scriptures is holden of vs when wee doe that which pleaseth the vniuersall or whole Church the which is commended by the authority of the Scriptures themselues that because the holy Scripture cannot deceiue whosoeuer feareth to bee deceiued with the obscurity of this question let him require the iudgement of the church which without any ambiguity the holy Scripture doth demonstrate by which wordes hee sheweth plainely that the sentence of the Church is of infallible and vndoubted truth that the way not to bee deceiued in an obscure question is to aske and follow the iudgement of the Church Wherefore worthily also do we all say Credo Ecclesiam CatholicaÌ„ I beleeue the Catholike Church worthily also may I conclude that neither Scripture alone nor naturall witte and learning nor priuate spirit nor any other thing but onely the teaching of the true Church of Christ is that ordinarie meanes which Almighty God hath prouided whereby all men may learne that one infallible entire faith which I proued to be necessary to saluation CHAP. XI That the Church whose doctrine must bee to vs the rule of faith must alwaies continue without interruption from Christ his time till the worldes end COnsidering what had bene proued in the former Chapter about the infallible authorite of the doctrine of the true Church I hope no Christian will denie but that so longe as this Church doth continew we haue of it a sure pillar and a firme foundation whereupon we may safely build our beleefe For either a maÌ„ must denie that euer our Sauior did make any such promise gaue such charge and commission left any such warrant sett forth such a commaundement or thundred out any such threates as before is rehearsed which were to denie the scriptures which scriptures are generally receiued by all Christians no otherwise theÌ„ as they are the vndoubted worde of God or els he must wrest the interpretation thereof both from that which the wordes of themselues naturally yeeld also from the common sense and vnderstanding either of al or the most learned and almost of the vnlearned also of the whole Christian world or els he shal be forced to confesse that which not I but S. Paule hath saied ecclesia est columna firmamentum veritatis the Church is the pillar and ground of trueth Onely it may perchaunce seeme to some of those that doe at this day oppose themselues against the authoritie of the Church that this was true for S. Paules time and perhaps for some 3.4.5 or 6. hundred yeares after but not to be presumed vpon in latter times and namely when Luther began his reformation as they tearme it or now a dayes Against these men I set downe this assertion The true Church of Christ which the forenamed testimonies of Scripture do commend was and is to continew without interruption till the worldes end This I proue First out of the very wordes of those promises which I cited out of S. Mathew S. Iohn For how can Christ our Sauiour or his holy Spirit be with his Church in such sort as there is promised to witt till the worldes end and for euer and especially as is saied in S. Matthew omnibus diebus
vsque ad consummationem seculi all the daies euen to the end of the world vnles the Church also be al the daies vntill the end of the world For if the Church for any time daies moneths or yeares doe cease to be Christ can not for those years moneths and daies be truely saied to be with his Church sith he can not be with that which is not and consequentely he can not be saied to haue fulfilled his promise wherein he saied he would be with his Church all the daies vntill the end of the world Secondly I proue the same out of an other promise or prophesie of our Sauior Christ to his Church wherein hee saith portae inferi non preualâ—bunt aduersus eam the gates of hell shall not preuaile against it For how was it true that the gates of hell shall not preuaile if they haue preuailed so much as vtterly to abolish the Church or at least to bannishe it quite out of the world for so long a time grauÌ„ting therefor which euery Christian must needes graunt that the prophesies and promises of our Sauiour are alwaies fullfilled and that they are vnfallibly true we may not doubte but that the Church hath euer beene since Christ his time shall neuer cease to be in the world Thirdly I may confirme the same out of other scriptures where the perpetuitie of the Church is either affirmed or promised of which kinde of testimonies being very many I will onely rehearse some few of the Church if we will beleue S. Austen his exposition it is saide Deuâ— fundauit eam in aeternum God hath established it for euer And of it signified by the name of the kingdome of Christ the prophet Daniel saieth Suscitabit Deus caeliregnum quod in aeternum non dissipabitur The God of heauen shall raise vp a kingdome which shal not be broken in peeces for euer As is also saide in S. Luke regni eius non erit sinis there shal be no ende of his kingedome Lastly I might coÌ„firme the same with the testimonie of the auncient Fathers Origen S. Chrysostome S. Bernard and especially of S. Austen who disputing against the Doâ—atistes saieth thus as rehearsing one of their speeches Sed illa Ecclesia quae fuit omnium gentium iam non est perijt That Church which was of all nations is not now it is perished Vnto which their speach he answereth O impudentem vocem Accounting it great impudencie to saye the Church is perished And in the same place he bringeth in the Church as speaking personally thus Quamdiu ero in hoc siculo annuncia mihi propter illos qui dicunt Fuit iam non est apostatauit perijt Ecclesia ad omnibus gentibus Et annunci auit nec vacua fuit vox ista Quis annunciauit mihi nisi ipsa via quando annunciauit ecce ego vobiscum sum omnibus diebus vsque ad consummationem seculi How long shall I be in this world tell me in regard of them who saye the Church indeede was but it is not now it is become apostata and is perished out of all nations And he tould me neither was this word in vaine who tould me but the way it selfe to witt Christ who faieth I am the way when did he tell Behold I am with you vntill the end of the world CHAP. XII That this Church which must be to vs the rule of faith as it must alwaies continue so it must also alwaies be visible NOVV hauing proued that the true Church of Christ must alwaies coÌ„tinue without interruptioÌ„ till the worlds end it remaineth that I shew also in what manner it is to continue to wit whether it shall alwaies be visible That is to say whether in all ages it was and shall be a company of men who may be seene and in some sort plainely knowne to be that company which men are to beleeue by faith to be the true Church of Christ or that it shal be sometime at least inuisible that no man can see those meÌ„ nor know them to be that company which we must beleeue to be the true Church of Christ. In which matter My Assertion is that the true Church of Christ of which the places of Scripture afore cited doe speake must alwaies bee visible This I proue First by that plaine Prophesie of Isaias in the 61. chapter Which chapter to be vnderstood of our Sauiour Christ his Church wee may gather out of S. Luke where our Sauiour himselfe citeth some words out of that chapter and expoundeth them to be fulfilled in himselfe the words of the Prophesie are these Faedus perpetuum feriam eis scietur in gentibus semen eorum Omnes qui viderint eos cognoscent illos quoniam isti sunt semen cui benedixit Dominus I will make a perpetuall couenant or league with them and their seede shall be knowne among nations all that shall see them shall know them that they are the seede which our Lord hath blessed How could he more plainely haue foretould the visiblenes of the Church Secondly our Sauiour hath ordained this his Church to bee the light of the world according as he saith vos estis lux mundi you are the light of the world and to be a rule or meanes by which all men at all times may come to the knowledge of that One infallible entire faith which is necessary to saluation as hath bin proued But how can it bee the light of the world if it selfe be inuisible nemo accendit lucernam ponit eam sub modio No man lighteth a candle when he hath done setteth it vnder a bushell where it cannot be seene And how can it bee a meanes by which at all times the infallible truth may bee made knowen to all sortes of men if it selfe at any time could not be knowne of men Or if you say that some times it could neither be knowne it selfe nor be a meanes by which the true faith might be made knowne then sith that I proued that it is a necessary meanes and so necessary that without it according to the ordinary course there is not sufficieÌ„t meanes prouided by almighty God to instruct all men infallibly in all points of faith Then I say men that liued at that time wanted necessary meanes wherby they might attaine to the knowledge of true faith and consequently whereby they might come to saluation which if it were so How is it vniuersally true which is vniuersally saide in Scripture Dâ—us vult omnes homines saluos fieri ad agnitionem veritatis venire God would haue all men to be saued and to come to the knowledge of the truth For how can he be saide to haue a true will to saue all men if he haue not at all times prouided meanes sufficient whereby all men may come to the knowledge of true faith and thereby by degrees to saluation Sith especially
is the true Church we must haue speciall regard to assigne those things which in some matters may be apparant to all sortes of men sith all sortes of men had neede to seeke out and according to their capacitie discerne which is the true Church we must also assigne those thinges which agree to no other companie but that which is the true Church to th' intent that a man shall see all those thinges which be assigned as marks to agree to any companie he may streightwaies conclude that company to bee the true Church as on the contrarie side if he perceiue either all or any one of them to be wanting in any company he may be sure that that company is not the true Church CHAP. XIIII That those markes of the Church which Haeretiques assigne be not good markes OVT of that which in the former chapter I briefely noted about the nature of a good marke we may easily gather that those markes which some Haeretiques assigne to wit the true doctrine of faith and the right vse of the Sacraments are no good markes by which all sortes of men may come to knowe which is the true Church but are meanes as Haeretiques vse them to cast a myste ouer the whole matter when as they know that they can most easily conuert all the Sacramentes and holy wordes of Scripture Ad imagines phantasmatum suorum vnto their owne imaginations and phantasticall opinions as out of S. Austen we may gather that the manner of Haeretiques is especially when the authoritie of the Church which should correct those deprauations and false expositions is not first by other markes knowen and admitted The doctrine of faith therefore I say and the right vse of Sacramentes be not good marks whereby men may discerne which is the true Church This I proue First for that by the true doctrine of faith which they assigne for a marke of the Church either they meane true doctrine in some pointes onely or in all True doctrine in some pointes onely is no good marke because the Haeretiques teache the trueth in some pointes This therfore being not proper to the Church but agreeing rather to Haeretiques can bee no good marke of the true Church because it wanteth the first condition of a marke which is to be proper agreeing onely to the thing whereof it is a marke True doctrine also in all pointes although it be proper if we ioyne to it the right vse of Sacramentes with obedience to lawfull pastours agree onely to the true Church yet it is no good marke because it faileth in the second condition which is required in a good marke that is to say it is not apparant or easy to be knoweÌ„ of al those who should seeke out the true Church As I may easily proue because to know which coÌ„panie teacheth the trueth in all pointes requireth first learning wherby one may vnderstand the tearmes and state of the question or controuersie besides iudgement to discusse and weigh prudeÌ„tly the worth and sufficiency of the authorities and reasons of both partes that vpoÌ„ this pondering of reasons he may prudently conclude which is the better part Moreouer one had neede to haue a supernaturall light of Gods grace and the assistaÌ„ce of his Spirit whereby he may discerne see those thinges which be aboue all naturall rules and reasons Ad haec quis idoneus Who can saye that himselfe is sufficiently furnished with these helpes who can bee infallibly sure that he hath all these in such sorte as is requisite for obtaineing by his own industrie true vnfallible faith in all points surely at least the vnlearned must needes confesse that in diuers mysteries they doe not so much as vnderstand the tearmes and state of the question and much lesse are they able to examine sufficiently the worth of euery reason neither are all such as can perswade themselues that they are singularly inlightened and immediately taught of Gods Spirite neither if they did thus perswade themselues could they be vnfallibly sure that in this their perswasion they were not deceiued sith it is certaine that some of them that most strongely perswade themselues to be thus taught are in this their perswasion deceiued neither can the vnlearned sufficiently know the truth in euery particuler point by giuing credit to some one or other learned man or any companie of the learned vnles that company bee first knowen to be of the true Church coÌ„sequently to be guided in their teaching by the holy Ghost as I proued before So that it is most hard or rather vnpossible for a maÌ„ and especially for an vnlearned man in all pointes liquidam à tot erroribus discernere veritatem to discerne the plaine truth from so many errours as S. Austen saith It is also most hard for a man of himself to iudge which vse of SacrameÌ„ts is right if he be not first taught by the Church sith this is a principall point of the true doctrine of faith which is as I sayde very hard or rather vnpossible to be perfitely knowen by a mans owne selfe But to know first which company is the true Church and then by giuing credit to it to learne which is the true faith which vse of Sacraments is right there are not so many things required nor any great difficultie as shal be declared For the Church is that direct way which Isaias speaketh of when hee saith Haec erit vobis directa vta ita vt stulti non errent per eam This shal be to you a direct waye so that euen fooles to wit simple vnlearned men may not erre in it Secondly I proue the same because when we seeke for the true Church we seeke it principally for this end that by it as by a necessary infallible meanes we may heare and learne of it the true faith in all pointes which otherwise in it selfe is hidden obscure and vnknowen to vs according to that of S. Paule Animalis homo non percipit â—a quae sunt Spiritus Dei the sensuall man doth not perceiue those thinges which are of the Spirit of God For sith none by the onely power of naturall wit which in vnderstaÌ„ding vseth the help of outward senses can obtaine the supernaturall knowledge of diuine mysteries which we belieue by our faith neither doth the Spirit of God who as the principall cause infuseth this guift of faith into our soules ordinarily instruct any man in the knowledge of true faith immediately by himselfe alone or by an Angell sent from heaueÌ„ we must needes if we will haue true faith seeke first for that which it pleaseth almighty God to vse as the ordinary instrument and as a necessary meanes by which men may learne true faith the which is no other but the preaching and teaching of the true Church according to that saying of S. Paule Quomodo credent ei quem non audierint quomodo audient sine praedicante quomodo
praedicabunt nisi mittantur How shall they beleeue him whom they haue not heard how shall they heare without a preacher how shall they preach vnlesse they be sent Therefore the true Church which only hath preachers truely sent of God must first be found out that by it we may heare and know which is the true faith Therefore of the two the true Church is rather a marke whereby we may know the true preaching and consequently the true doctrine of faith then contrary that as heretiques say the doctrine should be a marke whereby all men must know which is the true Church Thirdly true faith is included in the true Church and as it were enclosed in her belly as S. Austen saith vpon those words of the Psalme Errauerunt ab vtero â—â—quuâ—i sunt falsa In ventre ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Truth remaineth in the belly of the Church whosoeuer is seperated to wit by difference in doctrine froÌ„ this belly of the Church must needs speake false Therfore like as if a man had golde in his belly we must first find the man before we can come to see the golde it selfe so we must first by other markes find out the true Church which hath the gold of true faith hidden in her belly before we come to see the gold of true faith it selfe Sith especially we cannot see it vnlesse shee open her mouth and deliuer it vnto vs that we cannot being spiritually blind certainely know it to be true not counterfeite but by giuing credit to her testimony of it According as the same S. Austen saith Euangelio non crederem nisi me ecclesiae authoritas commoueret I should not beleeue the Gospell it selfe vnlesse I were moued by the authority of the Church For if we had not the testimony of the Church how should we haue bin infallibly sure that there were any Gospel at all or how should wee haue knowne that those bookes which beare title of the Gospell according to S. Mathew Marke Luke and Iohn Are true Canonicall Scripture rather then those bookes which are writen in the name of Nicodemus and S. Thomas bearing the same title or inscription of Gospell Fourthly if the true doctrine of faith in all particuler pointes must bee fore knowne as a marke whereby to know the true Church then contrary to that which hath bin proued the authority of the Church should not be a necessarie meanes whereby men must come to the knowledge of the true faith For if before wee come to know which is the true Church we must by other meanes haue knowne which is the true faith what neede then is there for getting true faith already had to seeke or bring in the authority of the same Church Fiftly If before we giue absolute and vndoubted credit to the true Church we must examine and iudge whether euery particuler point of doctrine which it holdeth be the truth with authority to accept that only which we like or which seemeth in our conceipt right and conformable to Scripture to reiect whatsoeuer wee mislike or which in our priuate iudgement seemeth not so right and coÌ„formable then we make our selues examiners and Iudges ouer the Church consequently we preferre our liking or disliking our iudgement and censure of the interpretation sense of Scripture before the iudgement and censure of the Church of God But it is absurd both in reason and religion to preferre the iudgment of any priuate man be he neuer so witty and learned or neuer so strongly perswaded in his owne mind that he is taught by the Spirit before the iudgement definitiue sentence of the Church of God the which is a company of men many of which both are alwaies haue bin vertuous wise and learned which is chiefe is such a company as according to the absolute and infallible promises of our Sauiour hath vndoubtedly the holy Spirit among them guiding them and teaching them all truth and not permitting them to erre as before hath beene proued But you may perhaps say that in Scripture we are willed not to beleeue euery spirit but to try spirits whether they bee of God or no and that therefore we must examine and try the spirit of the Church by looking into euery particuler point of doctrine which it teacheth I answere That in that place of Scripture it is not meant that it belongeth to euery particuler man to try all spirits but in generall the Scripture giueth the Church warning not to accept euery one that boasteth himselfe to haue the Spirit and willeth that they should trie those spirits not that euery simple or priuate man should take vpon him to trie them but that those of the Church to whom the office of trying spirits doth appertaine to wit the Doctors and Pastors which almighty God hath put in his Church of purpose Vt non circumferaâ—ur omni vento doctrinae that we may not be caried away with euery wind of doctrine and Vt non simus paruuli fluctuantes that we may not be litle ones wauering with euery blast of those that boast themselues to be singulerly taught by the Spirit So that this trying of spirits is only meant of those spirits of which men may well doubt whether they be of God or no theÌ„ also this trial beloÌ„geth to the Pastors of the Church But when it is certaine that the spirit is of God we neither need nor ought doubtfully to examine or presuÌ„ptuously to iudge of it but submitting obediently the iudgement of our owne sense and reason wee must beleeue the teaching of it in euery point Now it is most certaine that the Spirit of the true visible Church is of God as out of holie Scripture hath bin most euidently proued And therefore our only care should be to seeke out those markes by which all men may know which particuler coÌ„pany of meÌ„ is the true Church of Christ whose doctrine we neither need nor lawfully may examine and try in doubtfull manner but must obediently and vndoubtfully in all points beleeue as the only assured and infallible truth CHAP. XV. That these foure properties Vna Sancta Catholica Apostolica that is to saie One Holy Catholique Apostolique are good markes by which men may know which is the true Church SITH our Sauiour Christ hath thought good to plant a visible Church vpon earth which he would haue to continue vntill the worlds end for this speciall inâ—ent and purpose that all men in all ages by meanes of it may learne the doctrine of the true faith the true worship of God the right vse of the Sacraments the holesome lawes of good life and generally all good thinges that appertaine to the glorie of God and the saluatioÌ„ of our soules wee haue not any reason to doubte but that the same our Sauiour for the exceeding loue which of his part
without exception or respect of persons he beareth to al maÌ„kind hath ordained some marks or notes by which all sortes and consequently euen simple men may sufficieÌ„tly discerne which company among many which challenge to themselues the title of the true Church is indeede the true Church For sith hee would haue euery one to heare and learne thinges necessary to saluation only of the true Church we must needes thinke his wisedome and goodnes to haue marked this his Church with such manifest signes properties that all men may easily know it and discerne it from others whome he knew would take vpoÌ„ them though falsly the title and profession of the true Church This seemeth to haue beene expressely foretold by the Prophete Isaias when he saieth Scietur in gentibus semen eorum germen eorum in medio populorum Omnes qui viderint â—os cognoscent illos quia isti sunt semen cui benedixit Dominus Their seed shall be knowen in the nations their ofspring in the middest of people all that shall see them shall know them because these are that seed which our Lord hath blessed Which is as much as if he should say that the Church shall haue such manifest markes that it shal be easy for euery one to know them to be the true Church Some of these markes are set downe by S. Austen who calleth them bandes or chaines which doe hold a faithfull man in the Catholique Church although for the slownes of his wit or for some other cause he doth not euidently see the truth of the doctrine in it selfe Of these markes diuers authours haue written at large I for breuitie sake haue chosen out onely these foure Vna Sancta Catholica Apostolica One Holy Catholique Apostolique because I hope these will be sufficient and because I finde these eâ—pecially set forth in Scriptures commeÌ„â—ed by Councels and generally admitâ—ed of all sortes both Catholiques and Protestantes as now I am to declare First for the generall admittance of these properties of the true Church I need no other proofe but that both Catholiques and Protestantes allow of the Nicene Constantinopolitane Creed whereâ—n we profes to beleeue the true Church â—he which Church is there described with these onely foure properties which before I named as though by those onely euery man might sufficiently know that Church which in euery pointe they are bound to beleeue Now if besides this proofe out of the generally receiued Councels some precise man would haue â—eproue these properties to agree to the true Church out of the Scripture it selfe this also I may easily doe The true Church is signified to be One by those wordes of the Canticle Vna est 〈◊〉 mea if we will beleeue the exposition of S. Cyprian and S. Austen Also we may gather the same out of those wordes of our Sauiour in which he calleth his Church vnum ouile one sheepfold Also by those places of S. Paul where he tearmeth the Church vnum corpus one body Moreouer Christ our Sauiour praying for his Church did specially intreate without doubt obtained vt omnes vnum sint that all the membres therof should be one thing to wit that at the least they should al professe one and the same faith all partake of one and the same baptisme and other Sacramentes all liue vnder one and the same Lord in due subordination subiection to that vniforme and orderly gouernement of lawfull pastours ordained appointed in the Church by him The true Church of Christ therefore is one Contrary the conuenticles of Heretiques are destitute of this marke of vnitie according as Tertullian affirmeth saying Denique penitus inspectae Haereses omnes in multis deprehenduntur cum auctoribus suis dissentientes Finally all Heresies if they be well looked into are found to differ in many thinges from their first founders And the reason of this disagreemeÌ„t amoÌ„g Heretiques the same Tertullian assigneth very well in the same place saying Variant inter se Haeretici dum vnusquisque pro suâ— arbitrio modulatur quod accepit quemadmodum 〈◊〉 pro arbitrio composuit ille qui tradidit Heretiques do differ in pointes of doctrine â—mong themselues while as euery one taâ—eth vpon him to fashion the faith which he receiued according to his owne liking 〈◊〉 fancie like as he that first deliuered it â—nto them did inuent it according to his owne will and pleasure The true Church is also proued to bee â—â—ly by that of S. Paule Templum Dei sanctum est quod estis vos The temple of God is holy which temple you are By which place notwithstanding S. Paule did not â—eane to signifie that euery one of this companie was holy For a litle after in the same Epistle hee saith to the same coÌ„panie Omnino auditur inter vos fornicatio â—â—lis fornicatio qualis nec inter gentes There is plainely heard fornication among you and such fornication as the like is not among the heathen He doth not therfore I say meane that euery one of the Church is holy but that the whole company is to be tearmed holy because the profession thereof doth of it selfe wholy tend to holines the doctrine being such as withdraweth from all vice and instructeth and moueth men to vertue the Sacraments also do not only signifie but in the vertue which they haue from Christ his Passion they also worke in vs as instrumentall causes true inward sanctitie Wherfore although euery one that is in the Church be not holy yet no doubt alwaies some are the which their holines it pleaseth almighty God to testifie and make knowne sometime by miracle and ordinarily he vseth to make it apparant enough by the light of their vertuous actions which at all times in many members of the true Church doe so shine before men that by it men are moued to glorify God and sometimes to imitate in their owne life that which in others they admire And whatsoeuer member of the Church faileth from this holines of life it is euident that the faulte is only in himselfe who liueth not according to the prescript of his profession nor vseth in due sort those meanes which it hath of the holy Sacraments which as I said before are effectual instruments of sanctification Contrariwise no sect of Heretiques is truely holy neither was there euer any person that did inuent or obstinately adhere vnto any sect of heresie which â—ad in him true saÌ„ctity And no merueile Because the very profession and doctrine it selfe of euery heresie is opposite to the very rootes of true sanctity the which rootes be true Christian faith and humilitie For how can he be truely holy and iust who being possessed with the spirit of heresy must needs be depriued of true faith without which the iust man cannot liue according to that saying of S. Paule Iustus ex fide viuit Or how can he be holy that doth
not only not humble himselfe like a litle one submitting himselfe to euery humane creature for Gods sake but doth proudly oppose himselfe against the vniuersall Church it self whom God hath willed and commanded vs to heare no otherwise then himselfe For wanting this humility consequently the grace of God which is denied to the proud giuen to the humble there is no doubt but that howsoeuer such a man seemeth in his outward behauiour hee can haue no true sanctity within him the which true sanctity failing inwardly it is hard for him to beare himselfe so but that sometime or other by one occasion or other he shall euen outwardly manifest this his inward waÌ„t as in these our daies heretiques commonly do in such apparant manner that it is no hard matter to discerne that they be not as some of theÌ„ would haue the Church defined a company of Saints The true Church is proued also to be Catholique that is to say vniuersall first in time by most plaine prophesies promises of scripture as I haue already shewed in the eleauenth chapter vnto which here I will only adde those words of Isaias Hoc faedus meum cum eis dicit Dominus spiritus meus qui est in te verba mea quae posui in ore tuo non recedent de ore tuo de ore seminis tui de ore seminis seminis tui dicit Dominus amodo vsque in sempiternum This is my couenant with them saith our Lord my Spirit which is in thee and my wordes which I haue put in thy mouth shall not depart from thy mouth and from the mouth of thy seede and from the mouth of the seede of thy seede saith our Lord from hence forth for euer It may also be easily proued to be vniuersal in respect of place by these plaine testimonies of holy Scripture Conuertenâ—â—r ad Dominum vniuersi fines terrae all the â—ounds of the earth shall be conuerted to 〈◊〉 Lord. Dominabitur à mari vsque admare 〈◊〉 à flumine vsque ad terminos orbis terrarum He to wit Christ shall rule and haue dominion from sea to sea from the flood â—ntill the furthermost limits of the earth Omnes gentes seruient ei All nations shall serue him Vpon all which places and some other see S. Austen in his exposition of the Psalmes and among other things which he speaketh to the purpose note his interpretation of those words à slumiâ—â— vsque ad terminos orbis terrarum VVhich words saith he doth signifie that the dominion of Christ began à slumine Iordano from the flood of Iordan where he being baptized was made manifest by the descending of the holy Ghost and the sound of his Fathers voice from whence hee began to choose his Disciples and from hence saith he Doctrina oius incipiâ—â—s dilatatur vsque ad terminos orbis terrae cum praedicatur Euangelium regni in vniuerso orbe in testimonium omnibus gentibus tunc veniâ—â— finis His doctrine beginning is dilated or spread abroad vnto the furthest parts of the earth when the Gospell of the kingdome is preached ouer the whole world for a testimony to all nations after which done the end of the world shall come See also the same S. Austen in his booke de vnitate Ecclesiae especially in the ninth and tenth chapter where he citeth and vrgeth that place of Saint Luke where our Sauiour saith Necesse est impleri omnia quae scripta sunt in lege Prophetis Psalmis de me c. quoniam sic scriptum est sic oportebit Christum pati resurgere à mortuis predicari in nomine eius poenitentiam remissionem peccatorum in omnes gentes incipientibus ab Ierosolima It is needfull that all things should be fulfilled which are writen of me in the Law the Prophets and Psalmes c. for so it is written and so it was needfull that Christ should suffer rise againe from the dead the third day and that penance and remission of sinnes should be preached in his name throughout all nations beginning from Hierusalem By which place and diuers others he sheweth plainely that the true Church of Christ cannot be contained in a corner of the world but must be vniuersall that is diffused and spread throughout the whole world as the same S. Austen beside his other proofes gathered out of the very name Catholica the which name saith he was imposed on the Church by our forefathers vt ex ipso nomine ostenderent â—â—ia per totum est secunduÌ„ totum enim Catholon â—race dicitur That by the very name â—hey might shew that the Church is throughout the whole world For saith he the word Catholon in Greeke wherevpon Catholique is deriued signifyeth a thing which is generall or agreeing to the whole But we must note here that when we â—aye the true Church is Catholique or â—â—ffused throughout the whole world it is ment that at least by succession of time it hath beene or shal be dilated more and more in euery natioÌ„ till it haue gone throughout the whole world Moreouer it is tearmed Catholique not onely because it shal be spred ouer the whol world in processe of time but also because euen in euery age it hath beene and shal be alwaies in very many nations and indeede in euery nation where any Christian religion is which is in a sort to be spred ouer the whole world This doth S. Austen in his booke de vnitate Ecclesiae most diligently proue out of the Scriptures themselues The effect of his argument is this The Church must be such as it is described in Scripture But in Scripture it is described to beginne at Ierusalem and to procede into al Iewrie to goe forward into Samaria and to streatch it selfe further further vsque ad vltimum terrae euen vnto the vttermost of the earth And saieth hee the seede of the Gospell once sowen in the fielde of the world fructificat crescit doth not vniuersally or for the most part perish but fructifie and grow or encrease in omni mundo in the whole world doth coÌ„tinue to grow or encrease vsque ad messem vntill the haruest of the consummation of the world as our Sauiour signifieth the which consummation wil be when this seede is come to the full grouth praedicabitur Euangelium in vniuerso mundo in testimonium omnibus gentibus saieth our Sauiour tunc veniet consummatio the Gospell shal be preached in the whole world for a testimonie to all nations and then the consummation shall come This is Saint Austens discourse by which he proueth that the true Church of Christ is not contained in a corner of 〈◊〉 world but must be dilated and spred 〈◊〉 a sort ouer the whole world On the contrary side the congregatioÌ„ 〈◊〉 Heretiques is not Catholique neither in
Churches afterward did borrow and do daily borrow the ofspring of faith and the seeds of doctrine that they may be made Churches and by this meanes these also shall be accouÌ„ted Apostolique as being the issue of the Apostolicall Churches Contrariwise no conuenticle of heretiques can be Apostolique by reason that heresie being an vpstart nouelty contrary to the former receiued faith of the Church cannot haue any Apostle or Apostolique man for auctor and founder but is forced to acknowledge some other of whom as it receaued the first being so most comonly either the doctrine or the men that follow it or both receiue also their name as of Arrians came Arrianisme and the Arrians of Montanus came the Montanists and Montanisme and there was neuer yet heretique which could deriue the pedegree of his congregation by vninterrupted succession from the Apostles which maketh Tertullian to vrge them so earnestly saying Edant haeretici origines ecclesiarum suarum euoluant ordinem Episcoporum ita per successiones decurrentes vt primus ille Episcopus aliquem ex Apostolicis viâ—is qui tamen cum Apostolis perseuerauerit authorem habuerit antecessorem Let the hetikes shew the beginning of their Churches or as they had rather say of their Congregations let them vnfold the order of their Bishops or superintendents so running downe by successions that the first of them shall haue for his auctor in doctrine and predecessors in place any Apostolique man who did perseuer and did not forsake the Apostles Thus did Tertullian vrge them because he knew well that they could neuer make this proper note of the true Church to agree to their company It appeareth therefore plaine enough that these foure properties One Holy Catholique and Apostolique agree only to the true Church and sith it is no hard matter for any to see or know which company of Christians hath these properties as in the next chapter I shall declare It is also plaine that these foure One Holie Catholique Apostolique being proper to the true Church and apparant enough are good notes or markes by which meÌ„ may discerne which company of those which haue the name of Christians and which professe as euery company professeth themselues to teach the true doctrine of Christ is indeed the true Church which doubtlesse teacheth in all points the true doctrine of Christ. CHAP. XVI That the Romane Church is One Holy Catholique Apostolique and therefore the true Church THVS farre my discourse hath gone along all in generalities in shewing the necessity of true faith and that this faith is to be learned of the true Church and that this Church continueth alwaies and is visible as being a visible company of men professing the true faith of Christ partaking his Sacraments and liuing vnder the gouernement of lawfull Pastors his substitutes that whereas diuers companies of men take vpon them the title of this Church whereby some do stand in doubt which company is the true Church there bee certain marks by which the true Church may be certainely knowen discerned from all other companies or congregations and finally that these markes bee those foure One Holy Catholique Apostolique which are certainely knowne to bee the properties of the true Church both by the Nicene Creed and also by plaine testimonies of Scriptures and Fathers Now it wil be good to see if we can by these generall grounds conclude which particuler company of men is the true Church of Christ. A conclusion of exceeding great consequence as touching all matters in controuersie concerning the doctrine of faith as may appeare by the drifte of all my former discourse For the framing of which conclusion we shal not need to bring in comparison all the companies or sectes of diuers religions that haue bin and are in the world because euery one can easily discerne of themselues and especially by the helpe of that which hath beene saide that neither Turkes nor Iewes nor whatsoeuer other Infidels can be the true Church of Christ because these neither haue the name of Christians neither do they professe to haue the name of Christ. Neither am I now to meddle with heretiques and schismatiques of former ages the which as they haue bin condemned by the generall consent of the Church so in continuance of time they haue beene worne out by the same Church in so much that euen the memory of them God be thanked seemeth to be perished with them My chiefe question and comparison therfore shal be betwixt the Romain Church that is to say that company which comâ—unicateth and agreeth in profession of faith with the Church of Rome liueth vnder the obedience as touching spirituall matters of the Bishop of Rome other Bishops and pastours vnder him and the Protestantes that is to say that companie which from Luther his time hitherward haue opposed themselues against the Romaine Church either all or any one sect of them my question I say or comparison shal bee to which of those two the foure forenamed markes agree and consequentely which of them is the true Church § SECT I. That the Romaine Church onely is one FIrst I finde that the Protestants Church is not perfitely One or vniforme in dogmaticall points of faith but variable according to the varietie of times persons now holding one thing then an other and that the learned men thereof are so much at Iarre among themselues in matters of faith that it is hard to finde three in all pointes of one opinion and which is chiefly to bee pondered as principally appertaining to the marke of Vnitie they haue no meanes to end their controuersies so to returne to vnitie and to continue therein For while as they admitt no rule of faith but onely Scripture which scriptures diuers men expound diuersely according to the diuers humours and affections opinions and phantasies of euery one neuer one admitting any one head or cheef ruler infallibly guided by the holy Ghost in his doctrine to whose censure in matters of faith euery one should of necessitie submit theÌ„selues vt capite constituto schismatis tollatur occasio that as S. Hierome speaketh a head or chiefe ruler being ordained occasion of schisme or diuision may bee taken away Whilst they do thus as they all doe thus al proclaiming to be ruled by only Scripture and yet almost in euery one in one point or other expounding Scripture diuersely and one contrarie to an other according to the diuers seeming of euery ones sense and neuer one admitting any one superiour infallibly guided by the â—oly Ghost to whose definitiue sentence â—e and the rest wil be bound to submitte â—â—eir doctrine expositioÌ„s whilst I say â—hey doe thus it is vnpossible that they â—hould in fidei occurrere vnitatem meete as S. Hierome consaileth in the vnity of faith The which vnitie in profession of faith notwithstanding is one principall thing â—ertaining to the vnitie of the Church and Vnitie of the Church is one
continued against it as in all heresies that haue spronge vp of new we can doe If there could not a little ceremonie be added to the Masse but that it was set downe in history when and by whom how could the whole substance of the Masse which consisteth in consecration oblation and consumption of the sacred Hoast be newly inuented and no mention made when or by whom or that euer there was any such new inuention at all If also historiographers were not afraide to note personall and priuate vices of the Popes themselues which they might well think Popes would not willingly haue made open to the world why should they haue feared to haue recorded any alteration in religion Which if it had beene had beene a thing done publikely in the view of the whole world or if there were any feare or flattery which might tye the tongues and pennes of those that liued neare hand that they durst not or would not mention such a matter yet doubtlesse others which liued in places further off should not haue had those causes and consequently would not haue kept secret such an open and important a thing as this If lastly the histories which make mention of these priuate vices of Popes and other Christian Princes could not onely first come out but also continue without touch till these latter times what reason can any haue to doubte or dreame but that the like would haue beene set out about the alteration of religion if it had happened and that if any such history reporting any true accident of alteration or change of religion had come out it should partly by Gods prouidence partly by humane diligence haue bin preserued till these our daies especially cōsidering that such records had beene so requisite for discerning the ancient vnchanged true Christian religion from vpstart nouelty which must needes bee false So that we may well conclude that if Christian religion had since the Apostles time altered in Rome it would haue bin recorded in histories as other things and especially such notable alterations are recorded and those histories would haue beene preserued till this day as other Christian monuments haue beene preserued euen in time of persecution yea euen then when the persecutors made particuler enquiry for Christian bookes to burne or consume them But in those auncient histories there is no mention made of any such alteration of religion in Rome Wherefore it followeth that there was no such alteration or change at all No such alteration being made it is euident that the same faith and religion which was in Saint Paules time hath alwaies continued is there now That which was there then was the true faith and religion as appeareth by that high commendation which Saint Paule hath left written of it Therefore that which is there now must needes bee the onely true holy and Catholique faith and that company which professeth it must needes bee the Onely true Holy and Catholique Church Neither can I see what answere can with any probability be forged against this reason For to say that the errours of the Church of Rome crept in by little and little and so for the littlenes of the thing or for the negligence of the Pastors were not espied is an Idle fiction already refuted For first those matters which the Protestantes call errours in the Romane Church be not so little matters but that lesse euen in the like kinde are ordinarily recorded in stories Nay some of them are in the Protestants conceipts consequently if men of olde time had beene Protestants they would haue beene also in their conceipts as grosse superstition as Paganisme it selfe namely to adore Christ our Sauiour as being really and substantially present in the Blessed Sacrament the which Sacrament Protestants hold to be really and substantially but a bare peece of bread Also the Protestants account the vse of the Images to be Idolatry and say very ignorantly or maliciously that wee adore stockes and stones as the Panims did The which thinges could not so haue crept in by little and little but they must needes be espied Neither could the Pastours of the Church at any time be so simple and ignorant so sleepy and negligent but they must needes haue seene and seeing must needes in some sort haue resisted as before I haue said For to imagine all the Pastours of any one age to haue beene in such a deepe Lethargicall and deadlie sleepe that they could not onely not perceiue when the enemy should ouer sow Cockle in the harts of some but also when this Cockle of false beliefe should grow to outward action and especially to publike practise the which could not be but most apparant to imagine I say all the Pastors to be so simple and sleepy not then to marke or not to resist is rather the dreame of a proud man in his sleepe who is apte to thinke all men fooles beside himselfe then a iudiciall conceipte of a waking man of any vnderstanding who ought to thinke of things past either according to the verity recorded in stories or when this faileth by comparing the likelihood of that which hee thinketh was done by men of that time with that which most men of their quality would do in like case Finally if these were so and that the Church did by this meanes for so long space in such important matters vniuersally erre neglexerit Officium Spiritus Sanctus as Tertullian speaketh refuting the like cauill of heretiques the holy Ghost should haue neglected his office which is as I haue proued before out of Scripture not to permit the vniuersall Church to fall into errour but to suggest vnto it all things that Christ said vnto it and to teach it all truth §. IIII. That the Romane Church onely is Apostolique FOurthly I finde that the Protestants Church is not Apostolique Because they can not deriue the Pedegree of their preachers lineally without interruption from the Apostles but are forced to acknowledge some other as Luther or Caluin or some such for their first founders in this their new faith from whome they may perhaps shew some succession of the preachers of their faith but they can neuer shew that Luther or Caluin themselues wsto liued within this hundred yeares did either lawfully succeede or was lawfully sent to teach this new faith by any Apostolique Bishop or Pastour Nay Luther himselfe doth not onely confesse but also bragge that he was the first preacher of this new found faith Christum à nobis primo vulgatum audemns gloriari saieth hee we darre boast that Christ was first published by vs. For which his glorious boasting me thinkes hee deserueth well that title which Optatus giueth vnto Victor the first Bishop of the Donatists to wit to be called filius sine patre Discipulus sine magistro a sonne without a father a disciple without a maister On the cōtrary side the Romane Church can shew a lineall succession of their Bishops