ought or should but what they shal infallibly do 4. Likewise wheresoeuer there is question of the law of the coÌ„mandement of ceremonies of Iustifications shew it them I meciatly Paral. 19. v. 10. after there is a distinction made betwene spirituall and ciuill affaires betwene spirituall and temporall authority Ananias the Priest your Bishop shable chief in these things Ioseph l. 2. cont Apion Philo l. 3. de vita Moysis Aelian var. hist l. 14. c. 34. Strabo Geor. l. 17. Cicero l. 2. de leg Euseb in Chron. Casar de bello Galli l. 6. Ioseph antiq lib. 14 c. 16. To the Church belong all the conditions necessary in a Iudge which perteine to God Moreouer Zabadias the sonne of Ismael who is the Prince of the house of Iuda shal be ouer those workes which apperteine to the kinges office And Iosephus witnesseth That the Priestes were appointed by Moyses to be ouerseers of all thinges iudges of controuersies and punishers of the condemned persons whereby it is euident that it belonged to them not only to decide Ciuill of which Philo also maketh mention but much more Ecclesiasticall matters touching the law the commaundement and iustifications neither was this only ordeyned by God amongst his chosen people the Iewes but by ingrafted perswasion of nature agreed vpon amongst all nations For Aelianus writeth that amongst the Aegiptians their priestes were Iudges determiners of all debates and that the most auncient of them had the chiefest voyce Strabo testifieth the like of the Aethiopians Cicero of the Romans of the Persians Eusebius Caesar of the Frenchmen that their Priestes called Druidae had the same authority Iosephus of the Athenians affirming that their Priestes were Iudges the chiefest among them gathered the suffrages of the rest 5. Moreouer all conditions necessarily required in a suprem Iudge confirme vnto the Church her soueraignty of iudgment for the Iudge must be able to heare vnderstand examine the matters in strife giue a cleere resolute sentence whereby he acquite the innocent and condemne the guilty these propertyes appertaine to the Prelates of the Church They and not the Scriptures nor the priuate spirit haue eares to heare skill to knowe She can heare examine determin debates meanes to examine a liuely intelligent voyce to pronounce such a sentence of approbation or condemnation as all may discerne on whose side it is giuen Againe the Iudge ought to be publique openly knowne that all who are desirous may haue accesse vnto him of infallible authority not only in himselfe but also in respect of vs that we may safely rely build the foundation of faith vppon him He ought to be autenticall warranted by God indewed with power that the humble may with awfull reuerence imbrace his decrees and the stubborne by due constraint punishment be forced to submit otherwise his tribunall were vn profitable iudgment She is publique known to all friuolous The Church is so conspicuous patent generally knowne as there are few Iewes or Turkes no Christians who are ignorant of it howbeit many are ignoraÌ„t of the holy scriptures Her sentence is certeine infallible She cannot be inueigled with errour nor She is infallible corrupted with giftes nor seduced with fauour because she is the faithfull spouse of Christ and piller of truth The scriptures although they be certeine in themselues yet in respect of vs they may be adulterated suborned changed misconstrued 6. The Church hath the seale of Gods warrant whereby we are bound to obey it bound to follow and imbrace her finall resolution If he will not heare the Church let him be to thee like the heathen publican yet we are no way tyed She is authenticall and warranted by God Matt. 18. v. 17. 1. Cor. 5. v. 3. 4. 5. to the written word any further then it is deliuered expounded vnto vs. The Church hath power to excomunicate suspend degrade enforce by her censures compell vs by her punishmentes to conformity and obedience as S. Paul did the incestuous Corinthian I indeed absent in body but present in spirit haue already iudged as presente him that hath so done in the name of our Lord Iesus Christ you being gathered together my spirit with the â—ertue of our Lord Iesus 2. Cor. vlt. v. 10. v. 2. Christ to deliuer such a one to Sathan By this and many other places it is plaine that the pastours of the Church haue a coactiue power of constrayning the rebellious to submit themselues vnto her triall definition which the Scriptures haue not 7. Many other proofes may be brought to strengthen this high tribunall of the Church For she is the mother She is the first Mistresse of our fayth which first begetteth vs which sealeth vs in baptisme with the character of Christians She teacheth vs the first elementes of our beliefe the articles of our Creed She spelleth vnto vs the meaning of Christ of Iesus of Sauiour of God the authour of grace of his Sacraments sacrifices faith and gospell which from the written worde without her instruction we could neuer learne To which purpose very true is that sayng of M. Hooker Hooker 2. booke of Eccle. poli fol. 118. The scripture could not teache vs the thinges which are of God vnles we did credit men who haue taught vs that the wordes of scripture doe signifie those thinges Therefore the men of the Church not the scripture are the first maisters of our faith Yea say you but after our first reformers did more copiously partake The Protestants idle euasion reiected the beames of lighte they found the scriptures peruerted not rightly expounded by such as had them before in custodye Is it so Were their expositions false and scriptures true Must we beleeue on their worde the canon of scriptures and learne of you the interpretation of them as though they who canonized them with authority in regard of vs could not open their meaning better then you or he who preserued by them the dead letter vncorrupted did not more diligently preserue the liuely sense and meaning inuiolable Can any guide vs more safely in the way of saluation in the pathe of Christ then such as teache vs there is a Christ meanes of saluation Egregiously S. Augustine reasoneth with the Aug. l. de vtil credeÌ„ c. 14. Manichees as we may now with Protestants VVhy should I not most diligently inquire amongst them what thing Christ commaunded by whose authority perswaded I haue now beleeued that Christ commaunded some thing VVilt thou better tell me what he sayed whome I would not thinke to haue beene at all or to be if I must Aug. com â— cont ep Manich. c. 5. beleeue because thou sâ—â—est is VVhat madnes is this Giue credit iâ— them that Christ is to be beleeued learne of vs what he said In Another place If thou doest holde thy selfe to the ghospell
opening the window as VVhite imagineth deliuer vs this ligot but he termeth them the candles themselues lights of the world VVhite in the place before cited Matt. 5. v. 14. VVhite as before which guide enlighten vs in the heauenly path of true beleefe Wherefore if a light vpon a watch tower in the darcke night may according to White be the only marke whereby to find the tower the doctours Pastours of Christ which our Sauiour auoucheth to be his glorious lights shining in the darke night of this world must by Whites owne allusion be the only marks to find out the faith of Christ They to whome Cornelius to whome S. Paul called from heauen to whome all the ignorant are perpetuall sent by the voyce of God to learne the truth of his doctrine Act. 10. v 5. 6. Act. 9. v. 7. 17. way of his commaundements 6. Fourthly either the sincere preaching of the word in some particuler points is sufficient to descry the Church or it is necessary it be sincere in all pointes of faith both VVhitaker VVhite agree that it must be sincere in al fundameÌ„tal VVhitak cont 2. q. 5. cap. 17. VVhite in his way to the true Church §. points necessary to saluatioÌ„ because diuers heretical conuenticles haue the sincere preaching in some particulers either of Trinity Incarnation Passion or ResurectioÌ„ of Christ yet that sufficeth not therefore it ought to be sincere in all But how shall the ignorant be assured what Church it is which is pure in all these articles who doe not vnderstand the articles themselues neither which be fundamentall nor how many nor wherein the chief foundation of euery article consisteth as necessary to saluation How shall they for example be certeinly perswaded whether the Protestant sect syncerely teacheth the article of imputatiue iustice of originall sinne of predestination of many such in which diuerse learned men haue fowly erred strayed from the truth They I say who cannot examine these pointes by the analogie of holy writ or if they can are not able to iudge of the verity of such deep vnsearchable misteries what course shall they take beleeue their ministers who confesse they may deceaue them beleeue their priuat spirit who haue no meanes in this case to make triall of it whether it accord or disagree from the rule of faith M. Field hath set downe a prudent course which if his owne followers would now embrace we might ioyne handes Field in his epistle dedicatory before his first book tâ—gether concerning this point Seeing the coÌ„trouersies of religioÌ„ in our time are growne in number so many in nature so intricat that few haue time leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in thinges of such consequence but diligently to search out which amongst Iren. l. 3. c. 3. 4. Lact. l. 4. diuin insti cap. vlt. Ambr. ep 32. ad Imper ValeÌ„t Aug. de vtilit credend c. 37. VVhite in his way to the church §. 26. fol. 119. Augu. in psal 57. all the societies of men in the world is that blessed company of holy ones that houshold of faith that spouse of Christ Church of the liuing God which is the pillar ground of truth that so they may embrace her communion follow her directions and rest in her iudgment Hither to he I might produce the words of S. Irenaeus Lactantius S. Ambrose and S. Augustine who exhorte vs also to repaire to the Catholique Church to beleeue her to set vp our rest in her and from her Maisters and teachers to learne the truth 7. But VVhite obiecteth the authority of the same S. Augustine seeming to teach the contrary when he sayeth By the face of truth I knâ—w Christ the truth it self By the face of truth I know the Church pertaker of the truth So he perfidiously translateth S. Austines words detorteth his meaning from the scope of his discourse For S. Augustine disputing against them who confined the Church within the borders of Africa proueth out of the holy Scriptures out of the word of God and authour of truth that it is vniuersally spread ouer all the earth After this he inferreth out of the mouth of truth not as he treacherously englisheth it by the face of truth I know Christ the truth it self out of the mouth of truth I know the White falsly traÌ„slateth S. Augustins wordes Church pertaker of the truth that is as by the cleere testimonyes of the word of God I know Christ the truth it self so by the like cleere testimonyes do I know the vniuersality of the thurch partaker of the truth which the donatistes denyed This one property of the Church he learned from the mouth of truth not the true Church it selfe from the pure preaching of the word in all necessary points of faith as White misconstrueth his meaning For S. Augustine expresly teacheth some few leaues after that Christ himself the foundation and ground of all consequently his Incarnation his death Passion cannot Christum ignoret necesse est qui Ecclesiam eius nescit in qua sola cognosi potest Aug. in psal 69. be known but by the Church It is necessary saith he he be ignorant of Christ who is ignorant of his Church in which only he may be knowne Therefore the notice of the Church leadeth vs to the knowledge of Christ and not e contra especially seeing we cannot rightly spell the words and tel the sense of scripture nor know that scriptures are nor vnderstand and beleeue what is signifyed by the name of Christ vnles we were first instructed by the Church 8. Lastly if before we come to the knowledge of the Church we must learne her faith why do wee after seeke to the Church when we haue already obteyned the treasure of truth for which we sought vnto her if before we geue credit to the Church we must examine her doctrine whether it be true or false if before we accept her interpretation of scripture we must try whether it agree with the sense and connexion of the self same scripture if after such collation and diligent conference we may lawfully renounce or follow the Church whereinsoeuer we deeme it sutable or disagreeable to the written word we must be examiners and iudges both of the Church and Scripture priuate men must censure publique vnlearned sheep controle their Pastours the â—reatest and a city confusion and absurdity that can be imagined VVhite in his way to the church §. 30. fol. 127. which yet is nothing the lesse by VVhites colouring of it and saying that They examine and iudge not by their owne priuate humours but by the publike word of God which in the Scripture speaketh Or as he sayth in another place By the spirit of God in the scripture because his spirit his publike Idem § 27 fol. 116. word speaking in the Scripture
vayne to be ready to obey him who reiect his Mynisters Therefore he commaundeth the word and doctrine to be required from the mouth of Prophets and Doctours who teach in his name and by his warrant least we foolishly hunt after new reuelations Yf this be so how durst your M. Caluin How durst our sectaryes deliuer a Gospell they neuer tooke from the mouth of any Prophet or Doctour Caluinus contra errores Serueti With what face doe they vaunt of obeying God when they disobey his Mynisters the interpreters of his will How shall we know that they who follow not the setled course prescribed by him doe not foolishly hunt after new reuelations Michael Seruetus forsooke that ordinary way he vsed the like pretense as M. Mason doth of reuelation froÌ„ Scripture the same Caluin inueighed agaynst him That like another Mahomet he rose a restorer of a new world with a new and vnknowne reuelation Is not this sayth he to make voyd the whole glory which Christ hath gotteÌ„ By thy own saying I coÌ„demne thee and thy fellowes o vngracious seruant For by the same argument thou o Caluin art like another Mahomet Caluin his followers come like Mahomet with new reuelations the English sectaryes progenitours like so many Mahomets who contrary to the publike truth receaued in the Church challenged another reuealed to them out of holy Scripture With whome I reason thus When Cranmer in England or any other beganne to vent their reformed Gospell eyther the same Gospell was preached by some lawfull Pastours in some partes of the world or not Yf it were not The Church of Protestants was no where extant the glory of Christs Church in their conceit was wholy extinguished If it were FroÌ„ those Pastours our sectaryes should haue deriued their succession To theÌ„ they ought to haue gone for their holy Orders 29. Or if the shell of ordinution from the Priestes of Tertullian in praes ca. 20. Antichrist was good inough for their Antichristian synagogue at least from them they ought to haue taken rraducem fidei semina doctrinae their letters patents and commission to preach From them they should haue gleaned the kernell of doctrine they should haue drawne from those pure Churches the line of fayth and seeds of doctrine as Tertullian anoucheth Aug. l. 5. de baps contra donatist cap. 26. which aduise S. Cyprian also giueth and S. Augustine much commendeth it saying That which he Cyprian admonisheth that we repayre to the conduite head that is to Apostolicall tradition and from thence direct the pipe to our tymes is an excellent The succession propagation of truth which heer we seeke cannot be learned out of Scripture 2. Pet. â— v. 16. thinge and without doubt to be obserued especially seeing in this mark of succession it is not the bare truth for which we inquire but the propagation traditioÌ„ reception coÌ„tinuance lineall descent of the truth how it hath been coÌ„ueyed by Pastour to Pastour in al succeeding ages how taught how belieued from the Apostles dayes euen vnto ours This cannot be learned out of Scripture because it followeth after the Scripture The succession of doctrine came after the Scriptures were written how shall it then be proued by the precedeÌ„t Scriptures which were in the Apostles time who endited them depraued and Athanasius ora 2. contra Arian peruerted by some to their owne perdition as S. Peter witnesseth and why may not such deprauatours much more be now How can the Scriptures beare witnes of the publication progresse true perseuerance of that Eos qui aliunde quaÌ„ a tota successione Cathedrae ecclesiastica originem fidei suae deducunt haereticos esse which fell out many yeares after their authours compilers were dead So that for the true doctrinal you must needs haue recourse to the true Pastoral succession which are inseparably chayned and linked togeather To leaue this way and endeauour eyther by Scriptures or by any other meanes to vphould the continuall descent propagation of fayth is an euident brand or note of heresy as S. Athanasius anoweth saying They are heretikes who de riue the origen of their fayth any where els then from the whole succession of the Ecclesiasticall chayre which he accounteth Aug tract 37. in Ioan there an excellent and an admirable way to fiâ—d out an hereticall sect And S. Augustine affirmeth That to be the Catholike fayth which comming from the doctrine of the Apostles is planted in vs by the line of succession S. Irenaeus also more auncient Irenaeus l. 4. cap. 45. then he sayth VVith whome the succession of Bishops from the Apostles tyme downeward remayned these are they who conserue our sayth doe expound the Scriptures vnto vs without danger 30. By this tyme thou perceauest courteous Reader the peruerse vnto ward course of Protestants who departed from the Pastours of the Church to the written word wheras they should haue repayred to her Pastours to haue learned without daunger the meaning of that word Thou perceauest the beggary or nullity rather of their prophane secular ministery which vndertaketh the care of sonles without any true election ordination succession or mission Thou perceauest how vainly they confide in their reuelations from Scripture who haue no certayne rule or publike warrant as Catholikes haue to knowe whether their reuelations proceed from God or no. Thou seest how they beare about them the earemarke of heretiks in deriuing their fayth from another Origene then the line of Apostolicall succession Thou seest how dangerously they vsurpe the functioÌ„ of Pastours who are wolfs robbers and soule-killers of the sheep so deadly bought with the bloud of Christ CHAP. XXI In which the Beginning Propagation Continuance of the true Fayth is proued to be a Note of the true Church and only to appertayne to the Roman Church which neuer altered the Faith it first receaued from the Apostles I SAY prophecying of the true Church and of the very place from whence Isay 2. v. 3. the preaching of the euangelical gospell should begin sayd The law shall come from Sion and the word of our Lord froÌ„ Act. 1. v. 8. IerusaleÌ„ Our Sauiour doth not only assigne the same beginning but foretelleth Luc. 24. v. 46. 47. the growth increase and continuance therof in these wordes You shal be witnesses vnto me in Ierusalem and in all Iury and Samaria and euen to the vtmost of the earth And Matth. 13. v. 37. 39. item 24. v. 14. It behooued pennance to be preached in his name and remission of sinns vnto all nations beginning at Ierusalem Then he auerreth that the seede of his word thus sowed in the field of the world shold increase and grow vntill the haruest That is vntill the last day vntill the consummation of all thinges Hence S Augustine Aug. de vnit Eccl. cap. 10. maketh this illation Let vs therefore holde the Church
designed by the mouth of our Lord from whence it is to beginne and how farre it is to be dilated it is to beginne at Ierusalem and to be dilated into all nations Where he often sayth it shal perseuere Ibidem c. 5. vntill the end of the world This marke is distinct from those which I haue explaned heretofore because I speake not here of the vniuersall being of the Church but of the manner how it came to be in all nations 〈◊〉 of the successiue line of pastorall doctrine but of the order how it also continued for euer 2. After which sort it is to be reduced to the precedent note of Apostolicall succession and such Churches as are thus deriued from those which the Apostles planted Tertull. in praes cont haer may be truly called as Tertullian affirmeth Apostolicall Churches But the Church of Rome only can shew how it beganne at Ierusalem how it grew and spread it selfe into all nations how it still perseuereth whole and entire in all the pointes of fayth she first sucked from the Apostles The Apostolicall fayth is to be knoweÌ„ not by the priuat expositions which now are deuised but by the generall interpretations of Scripture which haue been deliuered froÌ„ tyme to tyme. breastes Therefore she alone is the vndoubted spouse of Iesus Christ For we doe not here intrude our selues to the Apostles tymes and lay clayme as Protestants and other heretikes falsly doe to the Apostolicall faith but to the preaching propagatioÌ„ continuance of that fayth not to the new interpretatioÌ„s which now are made of the written word but to the receaued expositions which from tyme to tyme from country to country from Iury to Rome from Rome to all nations haue beene infallibly gathered and faythfully deliuered out of that sacred word Of this our sectaryes are so destitute as they had not any Priest or Bishop Clark of layman woman or childe in the whole world who preached vnto Luther their first beginner and deliuered vnto him or any other of his consorts their Protestant doctrin Therfore Mayster Mason retire to as you haue heard to the reuelation of Scripture made in England to Cranmer Latimer Ridley and their fellowes others to the like reuelations made to Luther at wittemberge to Caluin at Geneua Mason l. 1. chap. 2. fol. 11. to Oecolampadius at Basil from thence they deriue the propagation or reuiuall of their Gospell which lay dead before for many ages And that which Saint Augustine Aug. l. de vnit Eccl. cap. 17. condemned in the Donatists of no lesse then blasphemy to wit that the good seede of heauenly truth which was sowed by the Apostles and Apostolicall men in all the world and which was there to grow vntill the haruest should haue perished out of those places and be sowed a new out of Africa This I say which he accounted in them a most detestable blasphemy is reuiued again by our late Sectaries who as wretchedly dreame that the same seede was decayed in their dayes or couered at least froÌ„ the view of the world that it had not any publike Pastours to preserue it Doctours to water it preachers to sow it but it must be sowed a new by Cranmer out of England by Luther out of Wittemberge out of Geneua by Caluin whose folly I impugne with Saint Augustines wordes For as his enemyes furnish our Sectaryes with obiections so he armeth vs with irresistable answeres Let them sayth he search the Scriptures and agaynst so many testimonyes which proclayme the Church of Christ to be spread ouer all the world let them Aug. de vnit eccl c. 4. bring but one as certayne and manifest as those by which they demonstrate the Church of Christ to haue perished out of other nations and only to haue remayned in Africa as though it should haue another beginning not from Ierusaelem but from Carthage where first they set vp a Bishop agaynst a Bishop Or as we may apply it to our purpose VVhitak cont 2. q. 5. cap. 1. The Apology of the English Church pa. 4. chap. 4. Caluin libro 4. instit 1. c. 7. §. 24. Fox acts and mon. pag. 400. and pag. 402. Oecolampadius vpon his tomb at Basill is called Euangelicae doctrinae Author primus Buâ—er â—â— An. 36. ad Episco Hereford calleth Luther primum Apostolum purioris â—uangelij Ioachim Camera fratrum orthodoxae Eccles pag. 161. calleth â—uther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from England from Wittemberge from Geneua where by Bishops of Priestes lately sprunge vp are scattered abroad new seedes of beliefe contrary to the sowinges of all other Bishops and Priestes In so much as their owne followers attribute vnto them The Restauration The Bringing to light The first Beginning or Rebudding of the Gospell The Reedification of the desolate ruines of Religion The Opening of a veyne longe hid before The Rising of aebeame of truth then vnknowne and vnheard They call them the first Authours first Maysters first restorers first Apostles of their euangelicall strange â—â—d new reformed doctrine For themselues also entitle it new â—â—d strange And another of their fauourites auerreth that â—uther receaued not his fayth eyther froÌ„ Husse or Wickâ—iffe but was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed of himselfe by the help no doubt aâ— he imâ—gâ—â—ed of holy Scripture A playne demonstration that the Protestant fayth is not that which beginning first at Ierusalem was diffused ouer the world and from Pastour to Pastour descended by the Apostles prescribed way of preaching vnto them Now let vs see whether this property belonge not to the Roman Church 3. Our aduersaries cannot deny but that the ChristiaÌ„ faith first preached at Rome came from Ierusalem eyther by Saint Peter as the whole clowd of Fathers and greatest torrent of Protestants beare witnes or at least by S. Paul who continued the same preaching and was there vnder Nero crowned with martyrdome Likewise that the same fayth was propagated into all Nations the Apostle also testifieth saying to the Romans Your fayth is renowned Rom. 1. v. 8. in the whole world and Saint Irenaeus calling it the greatest and most auncient Church of Rome knowne to all the world as founded by the two most glorious Apostles Peter and Paul addeth Irenaeus l. 3. c. 3. adu haeres immediatly after that vnto this Church in respect of her more mighty principality it is necessary that all Churches agree and haue accesse that is to say all faythfull people wheresoeuer they liue In which Church the tradition that hath descended from the Apostles VVhitak in his ans to Doctor Sanders 2. demonst Fulke in c. 22. Thessa sect 7. Reynolds in his 5. conclus hath euer beene kept by those that liue in any place of the world Fot this cause our aduersaryes confesse that it was our mother Church a most pure excellent and flourishing Church And so continued for some few ages But since say they it is degenerated into a
The Guide of Faith OR A THIRD PART OF THE ANTIDOTE AGAINST THE PESTIFEROVS WRITINGS OF ALL ENGLISH SECTARIES And in particuler agaynst D. BILSON D. FVLKE D. REYNOLDES D. WHITAKER D. FIELD D. SPARKES D. WHITE and M. MASON the chiefe vpholders some of Protestancy and some of Puritanisme VVherein the Truth and perpetuall Visible Succession of the Catholique Roman Church is cleerly demonstrated By S. N. Doctour of Diuinity 1. Tim. 3. vers 15. The Church of the Liuing God the Pillar and Ground of Truth Permissu Superiorum M. DC XXI TO THE KINGS MOST EXCELLENT MAIESTY MOST DREAD AND GRACIOVS SOVERAIGNE I know not to whome I should more fitly present these Disputes in matters of Controuersy then to your Highnes who hath Learning to vnderstaÌ„d Wisedom to discerne and Authority to commaund that Faith and Religion be obserued in your Realme which is most conformable to the Scriptures and consonant to the doctrine of the Primitiue Church to which you haue beene pleased long since to submit your Royall Iudgment now of late most prudently forbidden those newfangled writers who spurning at the Testamentes of their Forefathers call the Beliefe of all Antiquity in question Therefore I haue heere laid open to your Princely View that vnspotted truth which the Lambe of God deliuered vpon earth which the Apostles preached and committed to writing which the Auncient Fathers in the first fiue hundred yeares sincerely taught and inuiolably manteyned as I proue not only by their owne irrefragable testimonies but by the confession also of the Aduerse Part which if your Gracious Clemency would giue vs leaue vnder your fauourable winges peaceably to enioy and freely to professe at least in secret without the offence of any it must needes oblige vs more fast to our dutifull Allegiance of which howsoeuer in our greatest extremities we shall neuer be wanting then all the lawes of Conformity Oathes of Fidelity or other Punishments can inforce For what more sure band then the tye of Conscience the obligatioÌ„ of Religion the seale of Fayth and promise we owe to God which being truly kept as our Catholike Profession strictly bindeth vs no daunger of Treason no fewell of Sedition no alienation of Minds from Prince or Countrey can be feared On the contrary side if those heauenly bandes be once violated by any in taking an Oath hurtfull to their conscience preiudiciall to their Religion what trust or security can be reposed in them what hope of fidelity in ciuill affayres who in matters diuine in the most weighty affayres of their Souls haue openly committed the deepest disloyalty Wisely was this obserued by Princes in former tymes When Hunnerike the King of the Vandalls had guilefully proposed an Victor Vticen lib. 3. de persec Vandal paulo post initium entrapping Oath to the Catholique Bishops of Africk those who refused to take it he presently banished from their Seas as enemyes to the Crowne Such as condescended to his will and bound themselues by oath to performe his desire he mistrusting their fidelity commaunded likewise to depart from their Churches and neuer to see them more because contrary to the law of God or commaundement of his Ghospell they presumed to sweare A subtile yet pernicious deuise More coÌ„mendable was the fact of Theodorike Nicepho l. 16. c. 35. Zonaras Cedrenus Theod. lect 2. collectan King of the Gothes Conquerour of Italy For when a fauourite of his very deare vnto him to be more endeared fell to Arianisme which the King imbraced he straight way commaunded him to be beheaded with this cause of condemnation pronounced agaynst him How should I look thou shouldest be true to me a man since thou hast not beene faythfull in thy promise to God Eusebius l. c. 12. de vi Const Zoâ—om l. 1. bist c. â— But most prudent and fittest for my purpose was that of Constantius Father to Constantine the Great Who to discouer the harts and affections of his Subiectes caused it to be promulgated to all of his Court at home Family abroad that free choice liberty was graunted theÌ„ either by sacrificing to the Idols to continue his Fauour enioy their woÌ„ted honours or spoyled of them to leaue his Pallace his friendship familiarity for euer HereupoÌ„ when his Nobles other of his retinue had parted theÌ„selues into two seuerall companies the one yielding the other renouÌ„cing to sacrifice the wise Prince sharply rebuked their timidity basenes who were ready to prostitute themselues tovile Idolatry for preseruing of their temporal dignityes exceedingly commended the Constancy noble Resolution of the others who rather chose to forsake their preferments theÌ„ their religioÌ„ The former he cassiered as Traitours to God and vnworthy his Imperial Seruice For how sayd A notable saying of of Constantius Father to Constantine the Great his fact ensuing as worthy he can they keep their fayth inuiolable to the Emperour of the earth who by so manifest a signe haue shewed theÌ„selues perfidious to the great Monarch of Heauen These therfore he reiected banished his Royal pallace Those who by such an apparent triall profession of Truth were fouÌ„d worthy of God he adopted into the number of his dearest most familiar friendes those he placed about him as GardiaÌ„s of his person those he more esteemed then Exchecquers ful of inestimable treasures affirming that they who had been so loyal vnto God would be most faythfull also and loyall vnto him O that your Princely WisdoÌ„ would imitate herin the Father whose soÌ„ne you worthily praise set before your Royall eyes as a president to behould in the supreme Gouernement of your Soueraigne Estate I would to God you would as you may securely make the like account of such coÌ„stant Recusants who vpon iust feare of offending God forbeare to yield in points of Faith to the lawes of meÌ„ I would their Dutifull Hearts were so well knowne vnto your Highnes as their cause deserueth Then with that famous Constantius you would might iustly esteeme theÌ„ as the true Friends of God Souldiers of Christ Treasures of your Kingdome Suppliants for safety surest Guards of your Crown and Scepter In whose persons I humbly prostrate my selfe at your Maiesties féete beseeching the diuine Maiesty so to prosper your earthly Raygne as after many happy yeares of peaceable gouernement you may passe from this Transitory to his Eternall Kingdome Your Maiesties most humble and deuoted Subiect S. N. THE EPISTLE TO THE READER I Haue often heard this principle recorded by Aristotle much celebrated amongst Deuines Quierrat ad pauca respicit He that erreth looketh into few thinges Which A principle of Aristotle notably verified in our moderne ProtestaÌ„ts learned axiome of so graue a Philosopher the temerity of Protestants teacheth to be true For they with partiall eye haue regard to few thinges when in matters of fayth abandoning al autenticall proofes and argumentes of credibility renouncing so many
what is this field in which the cockle groweth with the wheate the reprobate with the elect â—ut the visible Church of Christ In which visible pastors shall plante water sow the seed of heauenly doctrine visible flocke shall increase fructify by in ward faith outward profession outward obedience outward subordination and comunication of sacramentes vntill the end of all thinges notwithstanding if any here expound with the Donatistes the Field for the world not for the Church I answere him with S. Augustine The world is named put for the Church because the Aug. post collat c. 6. cap. 8. church is foreshewed that it shal be dispersed throughout the worlde which he proueth by these euident textes of holy scripture God was in Christ reconciling the world to himself who truly quoth he recoÌ„ciled not any but his Church vnto him And then The sonne of man came not to iudge the worlde but 2. Cor 5. v. 19. Ioan. 3. v. 17. that the world might be saued by him howbeir he saued none but the faithful of his Church Therfore by the world his Church is vnderstood 3. I hope you will not cauill againe That although the seed be visibly sowed in all the world yet it shall not visibly so continue Yf you do the voyce of our Sauiour cryeth against you That it shall grow vnto the haruest which cannot be without the visible ministry of pastors submission of people without the visible preaching conuerting of natious Likewise S. Augustine beateth back this obiection made by the Donatistes both by this very place of S. Matthew by that of S. Paule to the Collossians The truth of the gospell is in the whole world and fructifyeth and groweth euen as in you alleaging Coloss 1. v. 5. â— these passages especially the former disputeth thus VVhat new doctrine doe you preach vnto vs VVhat is the good seed Aug. de vnit Eccl. c. 17. to be sowed againe whereas since it was first sowed it increaseth vntill the haruest if you say it hath perished in those places wherein it was first sowed by the Apostles and therefore ought to be sowed againe out of Affrike out of Germany by Luther out of The like he hath de vnitat Eccles cap. 15. France by Caluin read vs this out of Gods diuine oracles which truly you cannot read vnles you first conuince that to be false which is written the seed there sowen increaseth and fructifieth euen vntill the haruest Eusebius Caesariensis Cyrillus Alexandrinus S. Ambrose S. Ierome confirme the same in most plaine termes but none better then my forenamed S. Augustine De vnit Eccl. c. 25. Euseb Cesar de Demon. Euan. l. 4. c. 9. Cyril Alex. l. 5. in Isa c. 54. Amb. l. 4. HexaÌ„ c. 2. Ierom. in c. 4. Isa Aug. in psal 101. conc 2. Aug. ibid. Augu. in eundem psaâ—m who in another place exclayming against the former cauillation of our Reformers prosecuteth it thus The Church which was of all nations now is not it hath perished this they say who are not in it O impudent speach she is not because thou art not in her Beware therefore least thou art not For she shal be although thou be not This abhominable and detestable speach full of presumption falsity vnder propped with no truth enlightned with no wisedome seasoned with no salt vaine temerarious rash pernicious the spirit of God foresaw disproueth according to him by many testimoÌ„ies of scripture by which he witnesseth the continuance of the Church in the vniuersall world vntill the consummation of all things wherupon he concludeth VVhat is this thou sayest the Church to haue perished out of all nations when as to this end the gospell is preached that it may be in all nations Therfore euen to the end of the world the Church is in all nations this is the shortnes of her dayes Which he auoucheth not of the inuisible but of that visible Church in which Emperours promulgate lawes against heretikes oâ— that Augu. de vnit Eccl. c. 25. non aliqua terrarum parte sed vbique notissima est church which assembleth people into one of that which draweth kingdoms to serue our Lord of that which preacheth the ghospell in the whole world in testimony of al natioÌ„s of that which not in any part of the earth but euery wher is most known of that which is so huge a mountain as it spreâ—eth it self ouer all the earth they are blind who do not see so great a mountain who shut their eyes against a candle placed vpon a caÌ„dlestik Of that wherof he writeth how wilt thou beleeue Christ whom August tom 9. in ep Ioan. Tract 1. 2. item epist 166. thou seest not if thou beleeue not the Church which thou seest 4. But let this sauage fiction take place that the visible society of Gods children hath perished the kingdome of Christ hath beene ouerthrowne as Caluin doteth religion abolished the Church destroyed and all hope of saluation vtterly extinguished Let it be that all the fountaines of Gods word Calu. in resp ad Sadol haue beene stopped the diuine light wholly put out in so much as no sparke there of hath remayned From whence then I pray did â—â—otestantes receaue the light of their gospell By whome The Apology of the Church of England f. 4. 5. 6. Were they instructed in faith fed with the milke nourished with the food of celestiall doctrine by scriptures But fayth is by hearing neither do the Scriptures expound themselues or expresse the meaning of their hidden misteryes but euery where sendes vs to our pastours and teachers to heare from their mouthes sucke from their lippes the streames of life yea Caluin himself sayth Because sayth is by hearing there wil be no sayth vnles there be some Cal. in 1. ad Tim. 3. v. 15. that preach Who preached then to Luther Who to Zuinglius Or to any other Protestant when he first began How crept they into the world Children without parents Schollers without Maisters With this argument S. Augustine triuÌ„phed against the Donatists If the Church was not c. From whence is Donatus or Luther come vnto vs Out of what soyle is he sprung Out of what sea hath he peept From what Augu. l. 3. de Bapt. cont Don. c. 2. Lib. 3. c. 2. cont epist Parm. heauen is he fallen Againe VVhy do you labour in vaine VVhy doe you boast that you haue a Church if the Church in former tymes hath perished Let them tell me by whome Maiorinus or Donatus Luther or Caluin were begotten that by them Parmenian and Priminianus Lutherans and Caluinists might be borne c. But if not finding hâ—â— they might haue their beeing of them selues let them cease to bragge that the Church hath remayned with them which they affirme to haue wholy perished in former dayes 5. Lastly they that admit a defection of
the euill are constrayned to deliuer true things for they aâ—â— Fox actes monuments pag. 999. 464. 1401. 1436. 1286. The Puritans in their discouery in a sermon preached 1588. by Bancroft pag. 34. The Protestants Apology tract 3. sect 7. n. 68. not their owne things which they deliuer but Gods who hath placâ—â— the doctrine of verity in the chayer of vnity We want not heerin the suffrages of Protestants of Foxe himselfe and sundry of his Martyrs of M. Bancroft late Bishop of Canterbury the Puritans not forbearing to carpe and reprehend him for it and of others mentioned in the Protestantâ— Apology for the Roman Church which in euery Chapter so victoriously triumpheth ouer our Reformers innouation by the irrefragable testimonyes of Reformers themselues as M. Morton astonished with the euidence brought against him was suddainly beaten backe from his rash attempt which he neuer since had the hart to prosecute or any other presumeth to take pen in hand to answere that excellent and euer vnanswerable worke 7. The reasons which perswade the infallibility of the Church are sundry and they most forcible For what could moue any Infidell or Atheist to forsake his errours and come vnto the Church if that might also beguile him with errour what meanes had we to condemne an Heretike or disproue his errours if the Church might erre Diuers reasons which coÌ„uince the infallibility of the Church in disprouing of them How should we know where to rest whome to consult in doubts of fayth if the highest Iudges might iudge amisse What assurance haue we of our beliefe religion scripture sacraments of Christ himselfe and all other articles of fayth if the Church which teacheth them might erre in teaching The same inconueniences the same confusion would ensue supposing it If the Church could erre fayth it selfe all things els were vncertayne were limited not to erre only in fundamentall points necessary to saluation For then the vnconstant and wauering Christian might still cast as many doubtes whether the thinges defined where fundamentall or not Whether necessary or not necessary to saluation Then the people might call their Pastours doctrine and definition in question they might examine whether the arâ—â—cles deliuered be substantiall and such wherein their â—â—eachers be freed from errour or no Then new schisms â—â—d contentions would dayly breake forth all things â—ill remaine vncertaine 8. To prosecute a little further one of these reasons For â—t were too much to enlarge them all The tradition or â—estimony of our Church in deliuering the whole canon of scripturs vpon whose authority also most Protestants receaue it of what account do you make it If fallible the An argument vnanswerable fayth you gather from thence the Religion you ground thereon must likewise be fallible vncertayne and no way autenticall For the truth gleaned from the scripturs cannot be more sure then the Scriptures themselues from which it is gathered If infallible You grant what we require For the promises of God the assistance of the holy Ghost which warranteth the testimony of our Church to be of inuiolable authority in this point being generall and without restriction must warrant it also in The same promises of God which assure the Churches infallibility in one thing assure it in all all other traditions interpretations doctrines whatsoeuer and so you that forsake her sentence renounce her definitions renounce the Oracles of truth and decrees vndeceiuable or els shew what exception what limitation the holy Ghost hath made where he restrayned her priuiledge of infalibility to that particuler more then to other articles of our beliefe This is a Gordian knot which breake you may vnty you cannot For suppose you should reply as a Protestant once answered me that it appertayned vnto the prouidence of God to keep safe his holy writ and challenge it from corruption I would further inquire of you whether God hath greater care of the letter or sense of the inward kernell or outward rine of the bone or marrow of his word Of the marrow no doubt Then he preserued that more safe in the harts of his faythfull then the other in the rolles of paper and so as you take the barke and outward letter from the tradition of our Church much more ought you to borrow from her the true sense and sap and heauenly iuyce Finally to what end do Protestants striue so much ProtestaÌ„ts according to their owne groundes haue neither any fayth or religion for the Churches erring but only to depriue themselues therby of Church faith religion For wheras neither religion nor Church can staÌ„d without supernatural faith nor supernaturall faith be atteyned without infallible certeinty of the thinges beleeued if their preachers their Ministers their Church be not vndoubtedly fenced from all daunger of errour the articles they beleeue haue not that inerrable warrant which is necessary to faith Faith saith S. Bernard hath nothing ambiguous or doubtfull if it hath any thing ambiguous it cannot be faith Whereupon it is defined Heb. 11. v. 1. Aug. l. 13. de Trinit c. 10. tract 79. in loan Chrysost in bunc locuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in explicat psal 115. Chrysost in hunc locuÌ„ Dyonil c. 7. de diuin nom by the Apostle to be the substance c. the argument of thinges not appearing that is a demonstration or conuiction by which our vnderstanding is acerteyned conuineed of the truth or as the greek importeth it is the basis grounde or foundation firme sure stedfast imoueable either of the hoped reuealed verities as S. Basil with S. Iohn Chrysostome indgeth or of them that hope beleeue fastning them in the truth the truth in them according to S. Denis S. Augustine from whence the comon schoole of diuines gather this principle that faith cannot be subiect to falsity no nor to any feare or suspition therof This infallible ground of assurance Protestants haue not beleeuing only vpon the credit of their Church which may beguile them Therefore howsoeuer they bragge of their all-sauing faith not any faith haue they or Church or religion at all August tract 7â— in loan Fidei non potest subesse falsum 9. Heer my aduersaryes cauill with vs that they haue as much fayth as we who rely vpon the definitions of our Popes and Prelates for they are men and euery man is a lyer as the scripture reporteth I answere our supreme Bishops are by nature men by infirmity subiect to lyes deceits yet as they are by faith Christians by inward vnction heyres of heauen so they are by Pastorall authority gouernors of the church officers of God organs of the holy ghost by whose perpetual assistaÌ„ce they caÌ„not erre they cannot in their publique decrees or generall assemblyes deliuer vnto the faithfull what is subiect to vncerteinty because that which they speake Christ speaketh in them that which they deliuer the spirit
I would holde my self to those by whose commaundement I beleeued the gospell c. VVhose authority being infringed weakned I could not now There is no raâ—son we should beleeue the authority of the Roman Church in deliuering scripture and Protestants in expounding it contrary to her authority beleeue euen the gospell itself Imediatly before If thou say Beleeue not the Catholiques it is not the right way by the ghospell to driue me to the faith of Manichaens of Protestants because I beleeued the ghospell it self by the preaching of Catholiques 8. Yet if against all sense and reason if against both God and man you should perswade vs to beleeue your new constructions of Sâ—riptuee against theÌ„ who taught you both Christ and Scripture do we not belieue the authority of men the voyce as you account your selues of the faythfull so submit our iudgments to the exposition of the Church 9. Further more the Church is the treasury or store-house of God to which he committeth all his heauenly ministeryes All thinges which I haue heard of my Father I haue made knowne to you It is his mouth or oracle which openeth the same to others his trumpet or cryer which promulgateth The Church is the store-house of truth Ioan. 15. v. â—â— them to the world Go and teach all Nations c. teaching all thinges which I haue commaunded you It is the messenger which reuealeth his will The witnes which giueth testimony of his wordes and sayings The VicegereÌ„t which supplyeth the roome of his beloued You shal be witnesses to me in Hierusalem and in all lury c. As my Father hath sent me so I also do send you But Christ was sente from Matt. vlt. v. 19. Act. 1. v. 8. Ioan. 20. v. â—2 the throne of his Father with most ample power to decide all doubtes in matters of faith Therefore the Church succedeth him in this soueraigne authority she baptizeth now in his person sacrificeth in his person teacheth in his person gouerneth in his person excoÌ„municateth in his person so she determineth with infallible assistance and iudgeth all Controuersies in his person If we be commanded to heare her obey her belieue her be ruled by her If we must open our owne faults complayne of our brethren to her be bound or loosed The Church iudgeth of the writings of the Apostles she coÌ„poseth the Canon of Scripture she iudgeth of the true sense and interpretation of scripture of our sinns by her if she must cleare out doubts examine our causes redresse our scandals quiet our contentions she no doubt is the supreme iudge of all our spiritual affayres When any doubt is made of the writings of the Apostles whether they be theirs or no as whether the Epistle of S. Paul to the Laodiceans be his or not it belongeth to the Church to decide the matter to receaue or reiect it Therfore she iudgeth of the Apostolicall doctrin of the sacred Canon she iudgeth what is consonant to the diuine spirit of God and what is dissonant thereunto When any heresy springeth from the false interpreration of scripture she also censureth she condemneth it Therefore she is the iudge not only of the scriptures but also of the true sense and exposition of them And thus in all tymes and places whensoeuer occasion hath beene offered the Church hath exercised her iudiciall power CHAP. VII Wherein is manifested the conformable practise of the Church other authorityes alleadged the imagined circle obiected against vs auoyded IN the Apostles dayes a controuersy arose concerning the obseruation of the legall Ceremonyes it was diligently argued discussed and iudged by the Church with this diuine and Act. 15. v. 28. infallible resolutioÌ„ It hath seemed good to the holy Ghost and vs c. Some few yeares after a great debate fell out about the celebratioÌ„ of the feast of Easter whether it should be kept alwayes on the Sunday or on the 14. day of the first moneth the matter was referred examined iudged by the Church with such an vncontrolable sentence as they who resisted were absolutely censured and condemned for heretikes called Quartadecimani Witnes S. Augustine Epiphanius Tertullian others In all succeeding ages some such doubts questions or heresyes haue sprung vp and haue beene Aug. haer â—6 Epiphan haer 50. Tertul. in Praescrip alwayes sifted determined and iudged by the Church From her the Nouatians Arians Nestorians Eutichians Pelagians Monothelites and the rest haue still receaued their finall doome and irreuocable damnation in such iudiciall manner as no appeale no dispute no further examinations of their opinions hath beene after Hooker in the preface to his book of Eccles poli pag. 24. 25. 26. 27. Couel in his defence of M. Hooker permitted as not only M. Hooker and M. Doctour Couell two moderne Protestants but S. Athanasius also testifyeth of the Churches decrees in the Nicen Councell against the Arians Let no man thinke a matter discussed by so many Bishops confirmed with most cleare testimonyes may be called againe in question least if a thing so often iudged be reuised and knowne againe the curiosity of knowing vtterly want all end of knowing And Martian the Emperour He doth wronge to the iudgement of the most reuerend Synod who contendeth to rippe vp or publiquely argue and dispute of such thinges as be once iudged and rightly ordered Theodosius Athan. in decr Nice Syno Martian in rescript ad Pallad Praefect Preto C. desum Trin. l. 5. Cod. l. 1. tit leg damnat also and Valentinian those two Catholike Emperous who held the Imperiall Scepter in the yeare of our Lord 428. haue most catholikely enacted a law allowing the Churches definitiue sentence in sundry CouÌ„cels VVhosoeuer in this holy Citty or other where do follow the prophane peruersity of Eutiches condeÌ„ned in the late Councell gathered at ChalcedoÌ„ do not so beleeue in all points of fayth as the 318. holy Fathers of the Nicene Councell as the 150. venerable Bishops assembled togeather in the Councell of Constantinople or the other two CouÌ„cells following of Ephesus and Chalcedon let them know that they are heretiks But as thâ— Churches tribunall in condemning heresyes so in establishing true doctrine in all doubtfull cases hath beene esteemed infallible Hence that common saying of S. Augustine VVhosoeuer feareth to be ensnared Aug. l. 1. cont Cres c. 33. by the obscurity or hardnes of this question let him consult the Church thereof which the holy Scripture without all ambiguity doth demonstrate 2. Hence S. Paul immediatly instructed from the mouth of God when false seducers sought to caluminate Gal. 2. v. 2. Tertul. l. 4. contra Marc. c. 2. his heauenly doctrine had recourse vnto the Church for approbation of his Ghospell Least perhaps in vaine I should runne or had runne Whereupon Tertullian If he from whom S. Luke receaued his light desired to haue his fayth and preaching authorized by his predecessours how
much more reason haue I to desire the like for the Ghospell of S. Luke seeing the same was so necessary for the Ghospell of his Maister And S. Augustine The Apostle S. Paul Aug. tom 6. cont Faust Manic l. 28. c. 4. Hier. ep 11. called from heauen if he had not found the Apostles with whome by conferring his Ghospell he might appeare to be of the same society the Church would not beleeue him at all S. Hierome hath the like whose authorityes togeather with the president of S. Paul so pinch our aduersaryes as they haue nothing to answere which deserueth confutation Notwithstanding A cauil of the aduersary reproued against the former recited examples of the Church they cauill that she pronounced iudgment in the beginning out of the written word and so made the scripture iudge rather then her selfe of all doubtfull occurrences We grant that the Scriptures were the outward law the The scripture is the outward law and needeth a liuely iudge or interpreter compasse or square which the Church followed in giuing her sentence both then and euer since yet as the law is dumbe and needeth an interpreter the compasse square not able to direct without the guide of the Architect to leuell it aright so the Scriptures can neuer giue a diffinitiue sentence to compose debates vnles they be managed guided and interpreted by the Church The scriptures are the dead and silent the Church the liuely speaking intelligible Iudge more easy then the scriptures more ancient then the scriptures more necessary Iren. l. 3. c. 4. Hilar. de Syno aduer Arian then the scriptures more necessary because many sucking babes who dye after baptisme many ignorāt people as Ireneus and S. Hilary note are saued without scriptures but not without the Church more ancient because the scriptures were penned by the holy Prophets and Apostles The last resolution of fayth is diuersly made by which we auoyd the circle obiected against vs by many Protestāts members of the Church more easy and perspicuous because that which the scriptures in sundry darke hard and general tearmes obscurely contayne the church in open plaine and particuler declarations applyable to the sundry exigentes of speciall occurrents cleerly expresseth Therefore although the scriptures haue a kind of iudgment as the inanimate law can iudge togeather with the Church yet the Church hath the principall primary supreme and most irreprouable voyce in this spirituall consistory or court of religion 3. Howbeit the last resolution of our beliefe is not so referred either to scriptures or to the Church but that the prime verity and other prudent motiues haue also their speciall concurrence whereby we easily auoyd that idle and impertinent circle with which VVhitaker and First it is resolued into the authority of God his fellowes would seeme to disgrace vs of prouing the scriptures by the Church and Church againe by scriptures For when it is demanded why we belieue the scriptures the infallible authority of the Church the mystery of the Trinity or any other article of our beliefe we reply that if you aske the formall reason which winneth the assent of our vnderstanding to belieue we beleeue Secondly into the proposition of the Church them for the diuine authority which is the formall obiect of fayth and of infinit force and ability to perswade immediatly by it selfe without the help of any other formall inducement whatsoeuer if you demand what warranteth or proposeth vnto vs this or that article to be credited by the testimony of God We answere it is the Catholike Church guided by the holy Ghost which cannot propose or deliuer any falshood If you demaund what moueth our will to accept this Church for an infallible witnes in sealing those articles We answere they are arguments of credibility which prudently induce Thirdly into certaine motiues of credibility and stir vs vp to credit her report the argumentes are these glory of miracles consent of Nations perpetuall succession interrupted continuance admirable propagation and increase of the Church force of doctrin conuersion of soules change of manners fortitude of Martyrs vnity sanctity antiquity the like which preuailed so much with our most learned S. Augustine as he recounting those thinges which iustly detayned him in Aug. con◠epist Manich 4. the Catholike Church sayth There holdeth me in her bosome the consent of people and nations there holdeth an authority begotten with miracles nourished with hope increased by charity Aug. de vtil cred c. 14. Populorū atque gentiū confirmatae opinioni ac famae admodum celeberrimae strengthned by antiquity there holdeth from the seate of Peter the Apostle to whome our Lord after his resurrection recommended the feeding of his sheep euen to this present Bishopricke the succession of Priests Lastly there holdeth me the name Catholike c. And in another place he sayth that by no other reasons was he induced to belieue in Christ then by giuing credit to the approued opinion of people Nations and to a most renowned and famous report These then were the motiues of credibility which first perswaded him to imbrace both Christ and his Ghospell 4. Then the mouth which vttered oracle which proposed them was the Church it self I for my part quoth Aug. con ep Fund c. 5. he would not beleeue the gospell vnles the authority of the Catholike Church moued me But the formall ground or chief reason which wonne his assent was the veracity prime verity or testimonye of God who could not with such prudent motiues euident argumentes of credibility testifye any thing either by himselfe or others which was not sealed with infallible truth Thus no round or circulation is made because the same thing is not proued but after a diuers seueral manner Secondly we escap another way The second way of escaping the circle the daunger of circulation if against them who deny the one graunt the other we borrow argumentes from the scriptures for exāple which they graunt to establish the Church which they denie or from the true Church if that be admitted to authorize the scriptures which are wrongfully impugned Thirdly that idle circle is declined The third way auoiding the same when we canonize the scriptures by the testimony of the present Church proue the Church by the interpretation of scriptures not made by the same Church which now is or lately was in the Councell of Trent but so expounded by the ancient Church in former dayes in the Councell of Carthage in the time of S. Augustin S. Ambrose and the rest of those Doctours or so expounded by the primitiue Church so expounded by the Apostles who receaued it from Christ he from his Father What round is heer or circle committed 5. Lastly it is no absurdity or begging of the question in hand if the Church approue the scripture by her owne testimony and by the same also her infallible authority
The fourth way she hath from God if that which she sayth she confirme with such euident reasons or perswasible motiues as are prudently iudged to proceed from him For so christ himselfe so Moyses being sent with Commission from God by his own testimony warranted with miracles proued his Exod. 3. 4. Mission and was accordingly receaued as a messenger Captaine or Gouernour imediatly designed appointed by his vnsearchable wisedome In like manner albeit the Church giue assurance of scripture by the scripture certify vs of her owne authority yet her certificate is infallible sufficient to perswad without circular winding in and out as long as it is confirmed by such argumentes of credibility as in all wise mens iudgmeÌ„tes come from God for either his diuine prouidence ouerruleth not humane affaires and then as S. Augustine inferreth It Aug. de vtil credendi c. 16. Nihil est de religione satageÌ„dum ProtestaÌ„ts runne the circle they falsly obiect against vs. Fullk in his confu of Purga p. 434. bootes not a whit of what religion we be of or he doth preside dispose of all earthly thinges so cannot permit vs to be induced by such weighty prudent and incuitable reasons to beleeue that which is subiect to falsity or calumniation Euery one of these wayes our Church is freed from that idle circle wherein all sectaryes notwithstanding wander without end who descry the scriptures by their owne priuate spirit discerne their spirit by the analogy of scripture This is a dotage grosse absurde to proue the vnknowne word by a hidden motion the motion hidden by the word vnknown This is to daunce the round so often reprehended to labour in darcknes without hope of deliuery CHAP. VIII Wherein is discouered that out of the true Church there can be no hope of saluation in any Congregation or Sect whatsoeuer THE Prophesies of the old Testament peculiar titles ascribed to the church both in the old and new engrosse vnto her all the blessings of heauen and only meanes of atteyning felicity In mount Ioel. 2. v. â—2 Sion and in Ierusalem shal be saluation as our Lord hath sayd and in the residue whome our Lord shall call The Nation and the kingdome that shall not serue thee Isa 60. v. 12. shall perish She is the Citty of refuge or sanctuary of God as Cyril calleth her to which whosoeuer flyeth not for succour cannot be saued She is the spirituall seed and Cyril in Isa l. 5. c. 54. of spring of Abraham which only partaketh of the blessings of our Lord. She is the house of God and Tabernacle of our Lord out of which whosoeuer eateth the paschall lambe he is as S. Ierome saith a prophane person an alien or stranger Hier. tom 2 ep 57. ad Damasâ— Idem tom 4. lib. 4. â— commen in cap. 11. Isa from the merites of Christ She is the Arke of Noe because according to the same S. Ierome that which the Arke in the deluge this doth the Church affoard in the world If any one were not in the arke he was drowned in the time of the inundation if any one be not in the Church he perisheth in the day of destruction And Gaudentius a litle more Gaudent tract 2. de lect Euan. ancient then Ierome It is manifest that all men of those times perished excepting only such as deserued to be sound within the Arke bearning a type or figure of the Church For so in like manner they cannot be saued who are separated from the Apostolique faith catholique Church 2. Moreouer the Church is called the Temple of God as appeareth by many places of holy scripture expounded Orig hom 15 in Mat. Aug. l. 2. quest in Euang. Theod. in c. 2. 2. ad Thess Ephes 1. Coloss to that purpose by Origen S. Augustine and Theodoret to signifie vnto vs that whosoeuer is not in this holy Temple is in the Chappell of Satan in the den of diuels he cannot haue his prayers heard or sacrifices acceptable vnto God She is termed the body of Christ to signifye that none can enioy the benefit of life vnles he be a member of this mysticall body I am not the first Authour of his glosse or paraphrase S. Augustine doth analize expound it in the same maÌ„ner The Catholike Church only is the body of Christ whereof he is head out of this body the holy Aug. epist 50. ad Bon. prope fineÌ„ ghost quickneth no man c. Therefore he that will haue the holy ghost let him beware he râ—mayne not out of the Church let him beware he enter not faignedly into it Againe To saluation it self to eternall life no man arriueth but he that hath Christ his head But no Idem de vnit Eccl. c. 16. Ephes 5. Psal 44. Ezech. 16. 2. Cor. 12. Apoc. 19. 21. Aug. de alterca Eccle. Synagog man can haue Christ his head vnles he be in his body which is the Church She is also stiled the wife and spowse of Christ because as S. Augustine teacheth she hath promised vowed to keepe pure entire his faith doctrine as in a corporall mariage the wife plighteth her faith fidelity to her husband 3. By this comparison we learne that as no children can be legitimate which are not borne conceaued by the husbands true lawfull wife that al others are either bastards or chaungelinges so none can be the sonnes of God none partaker of the inheritance of his children vnles he be new borne nurtured by the Church his spouse The harlotry sectes congregations of heretiks may propagate themselues they may vaunt of their viperous issue they may insult for a time and despise the spouse of Christ the hand-manyd as S. Augustine discourseth may do wrong to her Mistresse But when Aâ—raham shall heare the complaintes of Sara when he shall take compassion of her sufferinges and receaue her into rest then thou sayth he speaking to the Arian as I Gen. 21. v. 10. Gal. 4. v. 30. Aug. tom 9. de symb l. 4. c. 10. may now to the Protestants heresy thou shalt be cast forth as the hand mayd with thy bastardly brood because the sonnes of the bâ—â—d woman shall not be inheritours with the children of the free One holy true Queene Catholike shall be acknowledged to whome Christ hath giuen such a kingdome as dilating it through the whole world cleansing it from all spot and wrincle he hath prepared it wholy beautifull against his comming Agreeable to this title it is likewise named the Mother of the liuing because none can receaue life except they be conceaued in her womb and cherished in her lappe from whence that common â—ying of S. Cyprian No man can haue God his Father â—nles he haue the Church his Mother The Church is the (a) Psal 2. Luc. 1. Ioan. 18. Apoc. 5. Aug. l. 20. de ciuit Dei
precept all thinges whatsoeuer Christ commanded or els we forfeit our whole grace forfeit our right and title to heauen because he that offendeth in one is made guilty of all So we are bound to belieue all whatsoeuer either Christ by himselfe Matt. 28. v. 20. or the holy Ghost teacheth vs by the mouth of his Church or if we deny any one point we are vtterly depriued of the habit of fayth we haue not any fayth at Iacob 2. v. 10. all 12. At length it is not ynough that we stedfastly beleeue euery point all the heades and braunches of catholique faith we must also communicate ioyne together in society with the faithfull For he that doth not gather with me scattereth he that is not with me is against me as Cypr. de vnit Eccl. S. Cyprian to this purpose vseth these places of scripture Therefore although euery well minded sectary beleeue all thinges with the true Church notwithstanding as long as he seuereth himselfe in communion from it that very separation that dissention alone is ynough to cast him headlong into euer lasting fire S. Cyprian writeth of Chore Dathan Abiron that they beleeued in one God Cypr. lib. 1. epist 6. worshipped one God called vpon him liued in the same law religion as Moyses Aaron did howbeit because they diuided themselues by schisme from the rest resisted their Priestes Gouernours Gods heauy hand lighted vpon them More notable are the wordes of S. Aug. l. dâ— vnit Eccl. c. 4. Augustine All those that beleue as hath beene sayd that our Lord Iesus Christ is come in flesh risen from death in the same flesh in which he was borne hath suffered that he is the sonne of God with God one with the Father the only immutable word of the Father by whome all thinges were made but doth dissent notwithstanding in such sort from his body which is the Church that their communion is not with all them with whome the Catholique Church doth participate but are in some diuided part it is manifest that they are not in the catholique Church And if not in the Church if not in the body of Christ they cannot be quickned with the spirit of Christ For whosoeuer saith he againe Aug. ep 152. ad Donatist is diuided from the Catholique Church how laudable so euer he seeme to liue for this only crime that he is separated from the vnity of the Church he shal be excluded from life the wrath of God shall remaine vpon him With whome S. Fulgentius accordeth saying Hold for most certeine doubt not that no heretique or Fulgent de fide ad Petriem c. 29. schismatike baptized in the name of the Father of the sonne and of the holy ghost if he be not vnited to the catholique Church although he he giue neuer so great almes and shed his very bloud for the name of Christ yet can be in no wise be saued 13. By all this which I haue sayd it appeareth first how much they are deceaued who sooth themselues with A deceit of some who thinke it inough to belieue the common principles in which all Sectaryes agree this fond conceipt that although euery obstinate sectary cannot enioy the treasures of life yet if any be so indifferent that they hold beleeue the common principles in which all Christian sectes and companies accord they at least may be in the state of saluation These men I say are much deceaued because Faith must be whole and entire in euery point and besides integrity of beleefe in all pointes communion with the true Church participation of sacramentes is also necessary Then they are mistaken with a false surmise that they agree with all in their generall groundes For as all meet together in some common articles of one God one Christ or the like So they all and each sect vniformely consenteth that those common principles are to be limited contracted by a speciall faith to his particuler sect Therefore they cannot agree in all generall pointes with euery diuided conuenticle vnles they ioyne in this to draw these geÌ„eral heades to some one society or one particuler faith as euery sect though in a different manner conformably doth 14. Secondly as pernicious a flattery it is in many who thinke it sufficient to obey their king lawes of their Country exacting their corporall presence at the Another flattery of such as deeme it sufficient to coÌ„form themseluâ— to their Princes lawes in matters of coÌ„science publique seruice which is appointed in the Realme whether it be true or false For although obedience to Princes be not only commendable but according to vs necessary to saluation in all such thinges as they haue authority to commaunde yet in matters of faith and religion which apperteine to God wherein soeuer they swarue from his diuine lawes no subiect can be excused in obeying his Princes precept or highest consistory to the violating of his conscieÌ„ce breach of Gods coÌ„mandement no more then the Iewes who committed Idolatry at the compulsion of Ieroboam Easterne Bishops who imbraced Arianisme by the constraint of Valens the Arian Emperour or any other such like were to be acquited of most detestable sacriledg in neglecting their duty to God for obedieÌ„ce vnto men Neither ought this seeme straung to Protestantes for sith it is lawfull among them to disobey the voyce of Gods Church to disobey the decrees of Gods generall Councells which are warranted by God neuer to erre as often as in their priuate iudgmentes they stray from the written word how can they blame vs who humbly craue pardon of not obeying our temporall How far Catholikâ— are ready to spend their liues in any of their Princes quarels Soueraignes who haue not the like warrant in such thinges only as the whole Christian world and Gods highest tribunall vpon earth infallibly iudgeth theÌ„ to depart from the scriptures In all thinges els we vow all homage duty to Princes we are ready to offer our liues landes and goods in their behalfe we are readye to defend the right of their title or of other causes wherin they shal be engaged agaynst any inuader temporall or ecclesiasticall whosoeuer Onlie we desire to keepe our consciences vnoppressed our religion entire vnto God 15. Thirdly as Protestants flatter themselues to the 〈…〉 dice of their soules so they cry out against vs for â—â—nt of charity in condemning so many morall good men of other religious besides our owne blameles iâ— thier liues in conuersation modest zealous in prayers almes hospitality and many other vertuous workes I answere that as it is no want but an euident token of perfect charity to for warne sinners of the peril of damnation 1. Cor. 6. v. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which ProtestaÌ„ts falsly traÌ„slate worshippers of Images Gal. 5. v. 19. 20. 21. Rom. 16. v. 17. Tit. 3. to inculcate
the building of their discorded Babell because the most of them liued at diuers tymes in diuers Countryes without any mutuall Society or lineall descent and with the interruption of many yeares one from the other For VVickliffe was furnished with no authority instruction or consecration to preach or administer Sacraments from the VValdenses nor the VValdenses from Berengarius nor Berengarius from Iouinian nor he from Aerius They all started vp of themselues maynteyned their seueuerall sects in seuerall ages without knowledge or agreements without deriuation of fayth and ecclesiasticall power from those their Predecessours which is necessary to vphould and continue the perpetuall and mediate succession of the Church Nay they were so farre froÌ„ composing an hereditary pedigrece or line of descent amongst themselues as they were all for the most part or Epiphan Prat. l. 1. Elenchi v. AeriaÌ„ Aug. haer â—2 Prat. in Eieae verbo Berengar Fox in his act monuments fol. 628. Stow in his Annalls pag. 464. M. Iacob in his defeÌ„ce of the Churches and Ministery of EnglaÌ„d pag. 13. Georg. Milius in explicatione Conf. August Art 7. pag. 137. 138. their chiefe beginners prime founders of our religion before they brake forth into schisme and heresy So Aerius was a Priest and disciple to Eustachius Bishop of Sebasta in Pontus Iouinian a Monke of the Citty of Rome in Italy Berengarius Archdeacon of Angiers in France VValdo a rich and Catholike Marchant of Lions VVickliffe a sacrifying Priest the Parson of Lutterworth in Leicester shire who sayd Masse if Maister Iacob an earnest Protestant may be credited eâ—eÌ„ to his dying day Therefore they had no Church in which they were borne none froÌ„ whence they were propagated but only ours the Protestants Church had no being wheÌ„ they beganne no being in England when wickliffe in Lyons when VValdo in any other Countrey when the former sectaryes peeped vp neyther of late had it any being in Scotland when Knox in France when Caluin in Suitzerland when Zuinglius in Germany when Luther first preached his ghospell For as Georgius Milius wisely obserueth graunt that Luther had any predecessours and Lutherans reformation wil be altogeather needles 6. Finally if Protestants had any complices or vpholders of their sect in Morauia Bohemia Calabria 〈◊〉 the largest tractes M. Fulke nameth for the openly Fulke in cap. 12. Apoc sect 2. â—nowne continuance of his Church they should haue gone and deriued from them the pedigree of their Pastors their power and commission to preach the gospell They as all other preachers in former tymes haue beene accustomed when their authority hath beene called in question should haue asked of them Litteras formatas dimissory or testimoniall letters to giue testimony of their calling which Our ghospellers had no testimoniall letters froÌ„ any church or Pastour before their dayes Iero. ep 89. we haue so often conuinced to be surreptitions and vsurped For if Saint Paul had not had as Saint Hierome sayth security of preaching the gospell if it had not beene approued by Peters sentence and the rest that were with him who were vndoubtedly imbraced as true Apostles how durst you without â—ny allowance and approbation of your auncestours â—eginne to preach your Ptotestant fayth Was it inough â—ou gathered it by your owne diligent yet deccauable interpretation out of the holy Scriptures And was â—t not inough for him to haue his Gospel by infallible reâ—elation immediatly from God Had he lost his labour runne in vaine without the attestation of the Pastours of the Church And do you thinke to reape any fruite by preaching without any euidence or approbation from Christes vicegerentes vpon earth Yf he who had his doctrine from heauen at least as Reynoldes graunteth to ad Galat. 2. v. 2. Reynoldes in his conference c. 4 diuis 2. fol. 134. Theophil l. 2. de paschat stop the mouthes of false seducers who disgraced him â—s lately crept into the Apostleship did conferre with â—â—ter and the rest of his predecessours why did not you â—â—stly accused by vs as wrongefull intruders as wolfes vsurpers put your doctrine to the like triall conference â—â—d examination of your forerunners Theophilus Bishop oâ— Alexandria anoucheth of Origen that he was possessed with the spirit of pride because he conferred not his faith with his auncestours as Saint Paul did and were you hinâ—ered with the like spirit from putting your doctrine to the approbation of the Church Or was it because you had not indeed any Church in the world any Bishop to impose handes vpon you any Temple Oratory Iudge or Tribunall to haue recourse vnto not any man liuing to approue your fayth or giue testimony of your calling but such as you had first seduced and bewitched with your follyes CHAP. XIII Wherein is ouerthrowne the like Clayme which Protestants make to the Professours of the Roman Church agaynst Doctour Fielde and Mayster White MAISTER Doctour Field and Maister White not finding sufficient stones amongst the forenamed heretikes to rayse the Temple of their Sectaryes not finding any publike assemblies in Morauia Bohemia Calabria c. nor any latent and hidden resortes in the Hyrcinian woods other parts of Europe proper to themselues they lay hold on the chiefest Rocks and pillers of our Church to stay vp thier ruinous sheep-cote And as the harlot before Salomon hauing killed her â— Reg. 3. owne pretended right to anothers child So they in behalfe of their barren and harlotry Conuenticles depriued of true parents and maynteyners of their beliefe entitle themselues to the noble issue of our fruitfull Mother to the right of her ordinary succession and lawfull â—aâ—ours For Field auerres of the Protestant Church that Before Luthers dayes it was the knowne and apparent Church in the Field in 3. booke of of the Church ca. 6. pag. 72. VVhitein his defence of the way to the true Church ca. 44. fol. 424. Fulke in c. 20. Apoc. sect 6 Field ibid. pag. 73. VVhite in his way to the true Church §. 45. fol 338. and. § 50. fol. 372. in his defence of the same way c. 44. fol. 420. VVhitak cont 2 pa. 165. world wherein allour Fathers liued and dyed wherin Luther and the rest were baptized receaued their Christianity ordination power of mynistery Which White acknowledgeth saying For the first 600. hundred we assigne the Church wherein the Fathers liued and for the rest to this day we will assigne no other catalogue then the Church of Rome it selfe Thus the Protestants Church which in the opinion of their greatest Clarkes was latent and inuisible or which continued in desert corners before Luthers appearing is now by their followers made at the same tyme famous and apparent euen the glorious renowned Church of Rome it selfe so ill do the schollers agree with their Maysters the children with their Fathers But when we oppose against theÌ„ that the Church of Rome is that superstitious and Antichristian Church
Father hath not planted shal be rooted vp 2. By this marke you shall see that the profession of our new gospellers is a bastardly slippe and the Romane Foure notes or branches of stability by which the RomaÌ„ Church is proued to be the true Church of Christ Fayth the only stable and vnconquerable truth First if you consider how this Roman fayth alone hath beene euer impugned by all kind of aduersaryes yet still remayned victorious Secondly how by it selfe it maynteyned her right agaynst them all without any forrayne helpe or succour Thirdly how it hath alwayes orderly proceeded by subduing them as a Queene or Empresse by absolute authority and iuridicall power Fourthly how in these encounters it hath neuer altered or changed her fayth neuer relented or yealded to her enemyes in any point little or great but hath still florished and preuayled agaynst them 3. Euery one of these notes are prerogatiues of The Roman Church shewed to be true because that alone is impugned by al false and hereticall conuenticles the true Church For all vices and errours though contrary in themselues agree in this that they are opposite vnto vertue opposite vnto truth So all sectes and heresies though neuer so repugnant one from the other yet all ioyne to make open warre agaynst the true fayth and Church of God The Sadduceans Pharisies Herodians were at deadly foe amongst themselues notwithstanding they made league and linked togeather in persecuting of Christ Thus the Roman Church only no other hath beene euer pursued by all the rebellious sects that euer were Agaynst her the Simonians Cerinthians Micolaits Eutichians Nacedonians in former tymes Agaynst her the Anabaptistes Brownistes Lutherans Caluinists Armenians Gomotistes and all Protestants bid battayle now a dayes Agaynst her the Turkes Iewes Pagans Polititians and Atheistes pitch their tents Against her the heathenish and other wicked Emperours haue bent their forces Dioclesian Valens Iulian Constantius Leo Isaurus Constantinus Copronymus Fredericus c Against her all the powers of hell and might of Sathan hath opposed yet could neuer preuayle She is therefore the house of God built vpon a rocke on Matt. 7. v. 24. 25. which the rayne fell the flouds came the windes blew but cold not ouerthrow it She is the Campe of Israell assaulted by all her bordering enemies yet neuer vanquished by any The 2. Reg. 7. throne of Salomon established for euer The Kingdome of Christ often impugned yet victoriously triumphing Aug. inps 47. The Roman Church the vncoÌ„querable truth because it resisteth ouercommeth by it self without help of others ouer all the Kingdomes of the earth 4. Secondly the Roman Church hath thus defended her selfe and gotten the victory without the association or confederacy of any Church She by her selfe vnder the protection of God hath stoutly atchieued these wonderfull conquests She by her owne men by the Bishops Prelates and other secular and religious persons of her owne profession hath maynteyned her Catholike Orthodoxall fayth with patience agaynst the stormes of persecutours with reasons agaynst the subtility of Philosophers with Scriptures against heretikes with prophecies agaynst the Iewes with prescriptions agaynst the Turkes with Christian prudence agaynst the Macihuelians with naturall arguments agaynst the Atheists Pagans with miracles agaynst the weake with consent fame and authority agaynst the proude and haughty Agaynst these and all others our Church alone hath in all ages euer since Christ his tyme with vnmatcheable wisdome and power vncontrolable vpholden the right and glory of her cause by helpes taken out of her owne armory with weapons of her owne Whereas her aduersaryes haue still ayded one another still called vpon forayne Sect aryes and false Churches are forced to borrow help one from the other succours to support backe them as our sectaries now implore the ayde of sundry heretiks to make some mâ—ster or shew of pretended Gospellers to encounter with vs not vnlike to Cataline the rebell who associated himselfe with all the dissolute ruffianlike vicious and forlorne refuse of what kind soeuer they were to warre agaynst his Countrey For so our English ProtestaÌ„ts linke in communion first with their fellow Puritans whome one of their owne brethren tearmeth Apostolikes Aerians Tull. orat 1. 2. 3. in Catal. Ormer dia. 1. Pepuzians Petrobusians Florinians Cerinthians Nazarens Beguardines Ebionites Catabaptides Catharists Iouianistes c. Then both Puritans and Protestants band with the Lutherans Caluinists Hussites Wickelifists Albigenses As heretiks begge men so likewise munition from forrenners VVhitak in resp ad Sand. Col. l 4. iust c. 9. §. 8. Fulk in his confutation of Purgatory Beza epist Theo. 81. VVhitg in his def Hooker in his preface to his eccl pol. pa. 24. 25. 26. 27. The Bish Confer at Hampt Court Picards with other such monsters more hideous and mishapen in profession then ill fauoured in names With them they ioyne frendship to fill vp the number of their mutinous and disloyall Army 5. Neither is it inough for theÌ„ to beg the supply of forrayne souldiers but their weapons also they steale froÌ„ others For when the Protestant would annoy the Puritan he putteth on the armour of our doctours Councells ordinances and prescriptions When he defendeth his quarrell agaynst Catholikes he flyeth to the secret ambushes and retrayts of Puritans he relieth wholy on their hidden spirit by it he will trye the sayings of Fathers and decrees of Councells By that Whitaker cassieereth a full senate of Fathers Caluin examineth general CouÌ„cells Fulke maketh hauocke of all antiquity Farre otherwise doth Beza with the Trinitaryes Mayster Whitgift with Cartwright Maister Hooker Doctour Couell and the Protestant Bishops in their coÌ„ference with Puritans disprouing them by our principles of tradition Besides from vs they borow their Scriptures their lawes their constitutions their ecclesiasticall gouernement and hierarchy of their Clergy With these rags of popery as both their and our enemyes seeke to disgrace them with these stollen feathers they are wont to glory like the Horatian daw In so much as some of their owne Protestants complaine of the present Ministry and Church of England That their Pontificall wherby they consecrate Bishops make ministers and deacons is nothing else but a thinge word for word drawn out Admo to the Parlia of the Popes Pontificall 6. Besides as they embezell from vs all that is laudable orderly or good amongst them so their dregges of Aug. l. de bar cap. 53. Guido Carmelit in su Coal l. de histor Hussi Syn. Constann sess 8. Lat. l. ad BereÌ„g Nicep in hist eccles l. 16. ca. 27. Bucching in eccl hist Prat. ver Nouatiani Ierem. lib. contra Virgilan Euthimius in Panopl par 2. tit 21. Theod. l. 4. haer fab Dam. l. de cent haer Iero. in lib. ad Vigil Ioui Ionas Aureliaâ—ensis apud SaÌ„d l. 7. de de visi mo Irae l. 1. c. 20. Epiph haer 64 Theod. l. 4. haer
Truth But when God by the Scriptures reuealed it vnto them they both preached it themselues commended it to posterity So that the thinges reuealed vnto them in Scripture was all the Our Ghospellers haue no certayne rule to know their reuelation froÌ„ Scripture to be true warrant they had to preach such Protestant articles as they now maynteyne contrary to the approued doctrin of the Church 25. But I inquire of M. Mason what reuelation it was they had from Scripture Was it the priuate interpretation they made thereof That is fallible and subiect to errour That reuelation euery heretique challengeth and with as much reason maynteyneth it as any Protestant doth his Was it as others pretend the publique voyce of God which spake in Scripture But this In the first part of the Antidote in the first second chapter is a meere collusion of words to beguile the simple For the voyce of God speaking in Scripture is nothing els but the very text of Scripture the wordes and sentences vttered in Scripture as I haue elsewhere often declared Was it their industry labour in conferring reading finding out the true sense of Scripture But this industry was also deceauable as I haue inuincibly demonstrated Our Ghospellers haue not the true Christian fayth concerning any article whatsoeuer in the first controuersy of my Antidote Therefore Protestantes could haue no reuelation from Scripture wherreby they might be infallibly certayn which is necessary to sayth of the truth they deliuered Yea although they should haue lighted vpon the true meaning of some essentiall article of beliefe yet that article so taught and belieued because they so interprete that place of Scripture was not any article of Christian fayth not that diuine fayth which we are commanded to imbrace but a meere humane verity a humane fayth The reason is In the 9. chapter of this third part because the thing belieued causeth not fayth but the infallible motiue for which we belieue it that motiue in Protestants is altogeather fallible as hath been elswhere more largely conuinced Therefore the reuealed truth Luther in expo Ep. ad Galat. cap. 1. folio 215. printed ad VVittemberge by Ioan. Luâ—â— 1954. which they belieue is also fallible 26. Besides Truth reuealed to Protestants in holy Scripture is not sufficient for their Legantine power vnles the legacy also or charge of preaching be coÌ„mitted vnto them It is not inough sayth Luther their chiefe Patriarch for a man to haue the word and purity of doctrine but also he must be assured of his calling not of his calling oÌ„ly to Prieststood by the shell as you tearme it of succession or ceremony of ordination but of his calling and commission giuen to preach and recommend vnto posterity the kernell of Luther ibidem folio 276. doctrine This Mission this vocation he must also haue and that from men or els although thou wert as Luther sayth wiser then Salomon wiser then Daniell if thou be not called more then hell beware thou cast not out a word And many leaues Ierom. 23. v. 21. after he protesteth of himselfe that although he could deliuer soules from errour and damnation by his holesome doctrine yet he ought to commit the matter to God and not to preach Ezech. 13. v. 6. vnlesse he be called by men For such as do otherwise he tearmeth them impostors miscarryed not with a good but a wicked spirit They are those of whome Ieremy and Ezechiell fore warned vs I sent not the Prophets and they ranne I spake not vnto them they prophesied They see vayne thinges and they diuine lyes saying our Lord sayth whereas our Lord sent them not 27. Therefore albeit we should suppose that these new Gospellers had as Mayster Mason insinuateth power from vs to preach truth which notwithstanding is most false yet when they beganne to preach other doctrine then was deliuered vnto them other then was put into their mouthes by their predecessours therein they lost their calling ranne of themselues preached of themselues not sent from God with extraordinary miracles nor yet from men with ordinary commission to publish that fayth For as he who hath authority Aâ— Ambassadourâ— who alter the legacy of their Prince are not therein to be tearmed his Ambassadours no more can ProtestaÌ„ts be sayd to be sent to alter the coÌ„mission of those that sent them Optatus l. 2. contra Parmen from his Kinge to deliuer an Embassage if he alter or change the Massage of his Prince he cannot therein be truly sayd to be his legate or Ambassadour especially if the King recall or countermaunde whatsoeuer he proposeth contrary to his minde No more can Protestant Ministers though rightly ordered and lawfully called maynteyne their calling or vocation to preach any other truth then such as was commended vnto them much lesse if our Bishops reuerse their commission contradict their doctrine labour by al meanes vtterly to suppresse it For who doubteth but that such as haue power to communicate haue power also to reuoke moderate and restreyne the authority which they giue And whosoeuer persisteth after the reuocation or whosoeuer altereth the tenour of his commission he runneth not sent he prophesieth that which our Lord neuer sayd nor any of his seruants deliuered vnto him he is therein as Optatus wittily iesteth at Victor the Donaeist A sonne without a Father a Nouice without an instructour disciple without a mayster follower without a predecessour prodigiously borne a preacher of himselfe teaching a lesson which he neuer learned of any before For to go backe and say with M. Mason that God by Scriptures reuealed it vnto him is no authenticall or sufficient calling because generally all heretiques boast of the like reuelation all pretend their Mission and calling by Scripture That the Donatistes the Circumcellians the Arians arrogated and had as good warrant God leaueth not Scripture to euery ones priuat exposition but to the interpretation only of his Church for the true meaning of Scripture as any Protestant hath for his exposition Wherefore to auoyd the confusion occasions of errour which might ensue of leauing the Scripture to the particuler interpretations of priuat men it pleaseth God to vnfold the true sense meaning of his will to the publike Pastours preachers of his Church to them he infallibly deliuereth the inheritance of truth of them only we must seeke it to them we are bound to repayre to haue it opened vnto vs from them alone we can haue our vocation to preach it Otherwise euery mad and fanaticall spirit might fondly deuise as Protestants doe what constructions what reuelations he list 28. This reason Iohn Caluin the chiefe Architect of M. Masons religion assigneth why God teacheth not eyther by himselfe or by Angells but by the voyce and Caluin in c. 59. Isa speach of men This order quoth he God hath setled in his Church that they may vaunt themselues in
he then Constantine the Emperour gaue to the sayd Pope Siluester the towne of Rome and gaue vnto him the triple Crowne to be crowned therewith in token that he made him supreme head ouer all the Churches in Asia Africa and Europe as his gift conteyned in the decrees distin 96. For the like challenge of supremacy Zosimus Leo Gregory and Boniface are accused as the destroyers of the Church and first vsurpers according to Protestants of that vniuersall and Antichristian dominion Howbeit I haue apparantly conuinced in the second booke of my Antidote That the Supremacy was neyther giuen by Emperours eyther by Constantine to Saint Siluester or Phocas the Emperour to Boniface the third nor yet vsurped by Zosimus Leo Gregory or any other but that it was imparted immediatly from God to S. Peter and made hereditary to his Successours Which Constantine the Great plainly coÌ„fesseth in the very deed of gift or Charter of donation which he madâ— when resigning to the Pope the Citty of Rome Italy the westerne Prouinces In ipso Edicto donationis quod habetur Tomo 1. Concil fo 296. apud Binium Quoniam vbi principatus sacerdotum Christianae religionis caput ab Imperatore caelesti iustum non est vt illic Imperator terrenus habeat potestatem he departed to Constantinople Because sayd he Where by the heauenly Emperour the principality of Priests head of Christian Religion is placed it is not meete the earthly Emperour should beare any sway Therefore not the spirituall dignity or supreme headship which Constantine a little before deduceth out of the wordes of our Sauiour spoken to Peter whome he there calleth the Vicar of Christ but the temporall territories landes and reuenues were the endowments of the Roman Sea which he bestowed vpon S. Siluester 7. And the very Centuristes testify that before CoÌ„stantine the great the supremacy of Peter consequently of his successours was acknowledged by Tertullian of whome they write Tertullian doth seeme not without errour to thinke that the keyes of the Church were only giuen to Peter and that the Church was built vpon him They blame also S. Cyprian for affirming that the Roman Church is the Chayre of Peter from which all the vnity of Priesthood proceedeth Likewise Cyprian say they hath diuers other perilous opinions about this matter as for example that he tieth the office of true Pastorship to ordinary succession A little before they accuse him and three other Fathers of his tyme saying Cyprianus Maximus Vrbanus and Salonius doe thinke that one Bishop must be in the Catholike Church to wit one chiefe as head of the rest All these flourished before the dayes of Constantine So did Origen and Hipolitus Matth. 16. versus 18. 19. Martyr who subscribed to the primacy of one supreme Pastour Agayne if S. Siluester were the first Prelate by whome beganne as M. Napper blattereth the horrible detestable Kingdom of Antichrist the first general CouÌ„cel Centur. 3. c. 4. col 84. of Nice authorized in England by Act of Parlament in which he presided by his legats Hosius Vitus Vincentius which he after ratifyed and confirmed did fauour and Ibidem col 84. 85. vphold his Antichristian tyrranny If Zozimus were the man S. Austine was a limne of Antichrist who notwithstanding he was Bishop of Africa obeyed his iniunction Origen ho. 5. in Exod. ho. 7. in Lucam Hiâ—ol in ora deconsum mundi Napper p. 67 Cedrenus in compend histo Photius libro de 7. concilijs Damasus in Pont August Epist 157. of necessity as comming from his superiour The African Bishops likewise ouer whome our aduersaryes accuse him of encroachment for challenging the right Prosper Con. collat cap. 41. of appellations euen they I say were abettours of Antichrist to whose decrees Pope Zozimus as Prosper writeth added the authority or strength of his sentence and to the cutting of the wicked with the sword of Peter armed the right handes of all other Prosper in chronicis Prelates A Councell held at Carthage of 217. Bishops and the whole worlde did partake with Antichrist for that Councell sent vnto Zozimus their synodicall decrees CoÌ„cil CalcedoÌ„ in relation ad Leonem quae habetur Tomo 2. Conci act 16. paâ— 139. apud Binium Leo Sermo 2. in anniassuÌ„p sâ—u which being approued sayth Prosper throughout the whole world the Pelagian heresy was condemned 8. Yf Leo were the first by whome the Church was ruined and throne of Antichrist aduaunced why doe Protestants allow of the Oecumenicall sacred Councell of Chalcedon Which three tymes gaue him the title of holy acknowledged him their head and themselues his members humbly supplicated vnto him to ratify and confirme their Canons How doth Leo write thus of himselfe VVhen our exhortations are sounded forth in the eares of your Sanctity imagine him to wit S. Peter whose person we represent to speake vnto you because with his loue and affection we admonish Libro 1. ep 1. libro 6. ep 19. libro 1. ep 76. l. 4. ep 33. libro 7. iud 2. ep 2. l. 7. ep 32. l. 1. ep 72. 75. l 11. ep 50. 53. l. 7. indic 2. ep 112. libro ep 15. libro 9. indict 4. ep 61 l. 4. ep 15. 50. 55. libro 1. ep 19. l. 4. epist 9. you and we preach no other thing vnto you then that which he taught With what face could he haue deliuered this in such a publike assembly if he had coyned any new Gospell or taught any other doctrin then that which was preached by S. Peter But if S. Gregory as most Protestants accord was the last good and first Antichristian Pope then in his dayes some monstrous innouation was brought not only into the Roman diocesses but into al the Prouinces and Churches of Christendome which communicated with him as appeareth out of his Epistles to the Bishops of all countryes of Sicily Corsira Sardinia Africa Numidia Hispania Gallia Anglia Hibernia Grecia Dalmatia ouer whome he exercised the soueraygnty of his supreme iurisdiction yet he innouated nothing therin nor deliuered any other new doctrine not taught before as I demonstrate 1. By all these and other Bishops of his age who neuer appeached S. Gregory of any vsurpation of right or nouelty in doctrine to which they would either haue opposed themselues or haue complayned of it or would haue mentioned it at least 2. By S. Gregory himselfe who findeth no fault with any of his Roman predecessors for want of challenging their due or for not agreeing with him in all pointes of fayth as Protestants euery where reprehend and taske their auncestours with variance from them in sundry assertions 3. By diuers learned Fathers of the precedent ages out of whose writings I haue already among my Thirty Controuersyes cleerly proued and out of Scriptures also deduced euery article of importance of which our Gospellers attach S. Gregory 4. By the Magdeburgian and other Protestants
approued miracles historyes prescriptions so many infallible traditions testimonyes of truth they betake theÌ„selues to the Scriptures alone to the maine Ocean of Propheticall and Apostolical writings without carde to direct them or pilot to guide them in that sea of difficulties They looke into few thinges when rowing there they passe ouer innumerable euident texts which make against them and take hold of some one which carryeth a little shew and semblance of countenauncing their fancyes For example they once read in S. Matthew The Lord thy God shalt thou adore and Matt. c. 4. v. 10. him only shalt thou serue And without further consideration of what homage he speaketh they peremptorily condemne all religious worship and adoration of Angells of Saints of their tombes reliques so often intimated in other places They once read in S. Iohn It is the spirit that quickneth the flesh profiteth nothing and thereupon they depriue their owne soules of the inestimable profit of Christs viuificall Ioan. 6. v. 63. and reall flesh in the sacrament of the Altar notwithstanding it be constantly auouched by the Apostle by S. Iohn all the rest of the Euangelists They once read That Christ is the propitiation for our sinnes That he paid for vs a full and perfect ransom 1. Ioan. 2. v. 2. and they deny all Canonicall or voluntary satisfactions all workes of pennance or expiations of sinne to which the Holy Ghost very often most earnestlâ— exhorteth vs. The like vnaduised and precipitate rashnes I might note in all other articles in which they swarue from vs but it shall be inough to specify it further in their chiefest article of iustification Hosius l. 1. de haeresibus nostri temporis citatur apud Prateolum verb. lustificatorij Gen. â—5 ad Rom. 4. Rom. 5. v. 19. wherein they are so headlong as no sooner do they find any one word sounding to their purpose but they obstinatly cleaue sticke fast vnto it For one Protestant readeth as Hosius diligently pursueth this matter Abraham belieued and it was reputed vnto him for iustice And thence he gathereth his imputatiue iustice by only faith Another readeth we are iustified by his blood he inferreth that the pretious bloud of Christe is our iustice Another readeth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust he faineth Christs obedience to be the garment of our iustice Another readeth he rose for our iustification and he Rom. 4. v. 25. accounteth Christs resurrection our heauenly vesture Another readeth The holy Ghost shall argue the world of iustice because I goe vnto my Father and he Ioan. 16. v. 8. 9. straight way affirmeth Christs passage to his Father to be our robe of righteousnes Thus they deuise aboue Prateolus in elencho verbo lustificatorij twenty seuerall opinions of that one substantiall point of Iustification alone Againe they looke into few thinges not only in adhering but chiefly in expounding such particuler passages as they first light vpon for neglecting the publique spirit voyce of God which speaketh in his Church neglecting the generall tribunall and consistory of the world they hearken only to the outward letter and to the priuate spirit which resideth in themselues by them only they interprete and by them only they will be tryed whether their interpretatioÌ„ be good or no. As if a theefe accused of felony would deliuer his owne tale as he frameth it ProtestaÌ„ts are fitly compared to the guilty person who admitteth no triall but his owne and admit no examination of witnesses no tryall of iury or sentence of iudge no former presidents or decisions of like case but his owne information voyce of his Soueraigne diuulged in his law which he maketh to sound as himselfe liketh best were not this to stop his eares against all testimonies but his owne to refuse all triall or iudgment which he himselfe being guilty doth not pronounce and yet such is our aduersaryes dealing They expound Scripturs as their secret spirit in wardly perswadeth them and they will trye their spirit by no other touchstone then by the publique word of God interpreted by themselues We appeale to the iudgment of the present Catholik Church they contemne her sentence we ascend to our Ancestours that haue gone before vs they cut off at one clappe the vsage practise and prescription of a thousand yeares space we repaire to the Doctors Fathers of the primitiue Church to the generall Councels and their authenticall decrees to the very sentences of Scripture explayned by them they regard them not any further then they agree in their opinion with the word of God At last we sommon them to their owne Court we presse them with the authority of Protestant writers they answere they were men they might erre no man is bound D. VVhit defens tractat 3. c. 7. to follow them any further then they follow the truth And so these new Reformers will iudge alone what is truth and who are followers and imbracers of it The common shift of Protestants in answering their own writers alleadged against theÌ„ They looke into few things when challenging at least in outward shew one or two they despise all other Sacraments of God ancient ceremonyes of the Church When pleading for fayth alone they gayne say the valew of workes and supernaturall dignity of infinite vertues When scandalized at the licentiousnes of some dissolute liuers in the Catholik Church they admire not the heriocall acts and resplendent sanctity of so many zealous Prelates deuout Priestes Religious Friers Monkes Nunnes and whole armies of Saints which flourish therein When dismayed with the faygned impossibility of keeping Gods Commandements they lift not vp their eyes to his Euangelicall Counsels and workes of supererogation When dazeled with the Sunne of Christs glorious morits they see not the beames of light and aboundant merits he deriueth vnto vs. They see not the efficacy of his sacraments the dowryes of his grace the full indulgence and remission of our sinnes the inherent beauty and splendour of iustice by which he garnisheth vpon earth the soules of his seruants They looke into few thinges in perusing the ancient Fathers When reading in S. Augustine for example That he is a miracle who seeketh for miracles August l. 22. de c uit Dei cap. 8. to belieue they conclude thereupon that all miracles haue ceased not weighing the occasion of S. Augustines wordes not attending to the miracles which in the same Chapter he mentioneth to haue beene S. Ciprian serm de lapsis post medium S. Gregor Nazian in laudem Cypriani Demonum profligationem morborum dâ—pulsionem futuram rerum praescientiam quae quidem omniuÌ„ vel â—ineres ipsi Cypriani modò fides adsit efficiunt Vide etiam illum in funere patris Chrysost l. cont Gentiles Quotidiana â— Martiribus miracula eduntur Hieron