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
their Ministers shold dote so much as to acknowledge the true Church to be subiect vnto errour And yet M. Iohn Reynoldes once their chiefest Oxonian professour and M. VVhitaker their Prime as they account Reynoldes in his six conclusioÌ„s annexed to his confer conclu 2. him Cantabrigian light both attended with huge troupes of followers teach and diuulge that heathnisse and most barbarous fiction For Reynoldes fronteth his second conclusion thus The Militant Church may erre both in manners and doctrine then explicating this inscription I vndertake sayth he to shew it may erre in doctrine against the Papists who for a defense and shield of their errours hold forth this bugge to fright vs out of our wits The Church cannot erre After he openeth him selfe further and auoucheth that not only the flocke and people but the guiders and Pastours also c. yea the Bishops and Prelats representing the whole in a generall Councell may erre At length bringing either false or weake instances he soundeth for an vpshot this retreate VVherefore to make an end sith it is apparent by most cleere proofes that both the chosen and the called both the flockes and the Pastours both in seuerall Fulk in his answere to a counterfet Catholike p. 89. by themselues and assembled togeather in generall Councells may erre I am to conclude with the good liking I hope of such as loue the ttuth that the militant Church may erre in manners and doctrine Fulke The whole Church militant consisting of men who are lyers may erre altogeather as euery part therof Whitaker in like maÌ„ner affirmeth that the whole Church representatiue all Pastours D. VVhit contro 2. q. 4. c. 3. f. 282. 283. 284. Ibid. fol. 274. 271. generall Councells also may erre And some leaues before That whole coÌ„pany which is the Chucrh may erre in so much as if al that are in the world were asseÌ„bled togeather in one place yet the reason would hold I haue faythfully alleadged their words which if any go about to construe in a fauourable sense that their meaning is the whole Church may erre in rites obseruations or other matters of small moment but not in points of fayth necessary to saluation Reynoldes and Whitaker both plainely infring that fayned construction Reynoldes in auouching it may erre in manner and doctrine Whitaker Ecclesia adtempus etiam in fundamétis quibusdam errare potest expresly saying The Church for a tyme may also erre in certaine foundations or fundamentall points Againe Euery visible and particuler Church may erre and be ouer whelmed with errours and faile but those errours which destroy decâ—aue and ruine the Church be damnable and cannot stand with saluation therefore into such errors in his opinion the Church may fall Moreouer the very VVhitak contro 2. q. 5. c. 17. fol. 490. arguments they all bring inferre the same For VVhitaker argueth thus All Churches haue imbraced Ariamsme therefore all haue erred Likewise The vniuersall Church is compounded of particulers and that which appertayneth to euery member must needs VVhitak contr 2. q. 4. c. 3. fol. 282. also appertaine to the whole Therefore whereas all particuler Churches may it followeth of inuincible necessity that the vniuersal Church may erre Fulke insinuateth one but Reynoldes vseth both these arguments and instanceth in the Churches of Galatia of Corinth of Pergamus of Thyatira of Sardis and of Reynoldes in his secoÌ„d conclusion annexed to his confer fol. 628. 629. Ephesus that they all haue erred The Church of Ephesus sayth he was shaken first and crazed afterward quite ouerthrowne But these Churches did all particuler seuerally taken may erre in points fundamentall necessary to saluation Therfore if that which befalleth the particulers may befall to the whole the whole according to their reasoning may â—rre in points fundamentall necessary to saluation Such was Arianisme of which VVhitaker notwithstanding atâ—acheth all Churches The falshood of this assertion the vanity of their former sophisme I shall discouer in the end of this Controuersy Now I proue that the true militant Church vpon earth cannot generally imbrace or publiquely define any errour whatsoeuer neither great not little neither repugnant nor compatible with the rule of saluation 1. The first Argument I produce in proofe heerof is The first argument for the Churches infallibility gethered from the assistance of Christ direction of the holy ghost who so sweetely moue guide and inspire the hartes of the faythfull as they cannot be entangled or seduced with errour Our Sauiour promised his assistance saying Behold I am with you all dayes euen to the consumation of the world With you baptizing teaching Nations to obserue Matt. 28. v. 20. Ibidem Ioan. 14. v. 16. 17. Ioan. 16. v. 13. all thinges whatsoeuer I haue commaunded He promised the concurrence direction of the holy ghost I will aske the Father he wilt giue you another paraclet that he may abide with you for euer the spirit of truth And when he the spirit of truth cometh he shall teach you all truth If all truth that for euer then no errour at any tyne in any article of neuer so small account Secondly S. Paul witnesseth God gaue some Apostles some prophets other some Euangelistes other some pastours Ephes 4. v. 11. 12. 13. 14. Doctours c. Behold heere fower thinges 1. Whome he appointed Apostles Prophets Euangelistes Pastours Doctours 2. To what function did he enioyne them To the consumation of Saintes to the worke of the ministery to the edifying of the body of Christ 3. how long was it to continue Vntill we meet all into the vnity of fayth and knowledge of the sonne of Other proofes that the true Church cannot erre God c. To what end was this That now we be not children wauering carried about with euery wind of doctrine in the wickednes of men in crastines to the circumuention of errour If this be the end and drift of God that we henceforth according to your owne translation be not childreÌ„ wauering carryed about with euery wind of doctrin how is God frustrated of his intent purpose our pastors spoyled of their grant priuiledg we of our assurance constancy in fayth If they may circumueÌ„t or inueagle as with enour Hence we receaue that warrant from Christ he that heareth you heareth me hâ— Luc. 10. v. 16. that despiseth you despiseth me but it were not all one to heare christ heare his priests to despise their doctrin despise his vnles they were infallibly inspired by God to deliuer in al thinges the same vndoubted truth which he did Some reply that this saying and one or two of the former was Cypr. l. 4. Epist Basil constit monast c. 23. spoken only to the Apostles But S. Cyprian S. Basil apply it to their successours With whome Fulke the Protestantes chiefe captaine agreeth
saying It is all one to despise the minister of Christes catholique Church and to despise Christ So S. Augustine expoundeth the former of S. Matthew Fulk vpon this place sect 2. Aug. in psal 101. conc 2. Hiero. l. 4. in Matth. S. Ierome he who promiseth that he wil be with his disciples vntill the consumation of the world both sheweth that they shall alwayes liue as also that he will neuer depart from the faithfull Which the very words both heere elswhere importe all dayes vntill the consumation of the world vntill we all meet c. for euer And the ends also of graunting this authority require the same which were the propagation of the truth the edification of the body of Christ the confirmation of the faithfull the conseruation of the vnity of faith these are at all times and perpetually needfull Therefore the perpetuall asistance of the holy Ghost is alwayes necessary thereunto 2. Likewise the Prophet Osee in the person of God sayd vnto the Church I will despouse thee to me for euer c. Osee 2. v. 19. 20. will despouse thee to me in faith Therefore this pure imaculate spouse is euerlastingly wedded to Christ in synceritâ— of fayth she can neuer be stayned with adulterous errour neuer separated by schisme or heresy neuer be diuorced by any apostacy from her honourable bridegroome The same was also foretold by the Prophet Isay Isa 59. v. 21. My spirit that is in thee and my wordes that I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of thy seedes seed saith our Lord from this present and for euer Now what spirit was there in the Prophet Isay but the spirit of God What wordes in his mouth but the wordes of truth Therefore the spirit of God and wordes of truth shall not depart he doth not say from the hartes only but not from the mouthes of the Churches generation from that present for euer can any thing be written more effectually So effectual it seemeth to diuers sectaries as the publique Glosers vpon the English Protestant translation confesse the truth thereof Cal. in c. 59. Isaiae in hunc vers in their marginall notes vpon that place And Caluin in his commentaries explaning the same text God promiseth quoth he that his Church shall neuer be spoyled of this inestimablâ— good but that it shal be gouerned by the holy ghost and vnderpropped with heauenly doctrine c. and soone after Such is the promise that our Lord will so assist his Church and will haue that protection and care of it as he will neuer permit it to be depriued of his doctrine For if it once could be depriued of truth fall into any errour this oracle were frustrated If it could fall into errour the gates of hell which our Sauiour denieth Matt. 16. v. 18. 2. Tim. 3. v. 15. 1. Ioan. 17. v. 17. 2. Cor. 11. v. 2. Matt. 18. v. 17. should preuaile against it if it could erre it were not as S. Paul witnesseth the piller and firmament of truth If it could erre in vaine did Christ pray to sanctify it in verity If it could erre it were not that vnspotted virgin of which the Apostle writeth I haue espoused you to one man to exhibite you a chast virgin vnto Christ Lastly if it could erre the Son of God could not command euery one to submit himselfe to the doctrine of his Church with that heauy commination If he will not heare the Church let him be to thee as the Heathen and Publican that is let him be like the excommunicated or vnbeleeuing miscreant who is cast of from Christ and vtterly abandoned to euerlasting misery But God could not threaten vs vnder this curse of damnation to heare and obey his Church if his Church could beguile vs with errour For theÌ„ God should be the cause of that errour then we might be beguiled by following his Commandment which is impossible Therefore the Church cannot teach or deliuer any errour vnto vs as a Priest imprisoned at Dauentry vrged M. Barbon the Minister at an appointed disputation held of that matter before many of the towne other Gentelmen of thâ— A conference held at Dauentry in Northampthonshire betweene a Priest ther impisoned and M. Barbon a Minister Country which Argument the Minister first laboureâ— to elude by answering that the Church indeed could noâ— erre as long as it heard followed the voyce of God but if it swarued from his word it might precipitate iâ— self into errour whereunto it was then replyed by thâ— Priest My argument said he prooueth it cannot possiblâ— swarue from the word of God For to swarue from thâ— word of God is to erre I proue it cannot erre Thereforâ— I proue it cannot swarue from the word of God Againe to affirme that the Church erreth not as long as it agreeth with the word of God is to graunt her no priuâ—â—edge aboue any hereticall or heathenish conuenticle For no Heretike Infidell Iewe or Turke no nor the diuell himselfe can erre as long as he speaketh conformable to Gods word 3. The Minister deuised another sleight and distinguished A fond distinctioÌ„ which ProtestaÌ„ts make of curable incurableerrors two kind of errours one curable another incurable one to probation another to damnation and so answered that the Church might fall herself and lead her children into curable errours out of which they may afterward escape not into incurable or damnable from which they shall neuer be deliuered But the Priest resuming his former probation insisted againe that it could leade her children into no errour at all because VVhosoeuer heareth the Church followeth the commaundement of God But no errour curable or incurable can we incurre by following the commaundement of God Therefore no errour curable or incurable can we incurre by hearing the Church The Minor only questionable was proued thus No offense to God can we incurre by following Gods commaundement But euery errour curable or incurable is an * Material or formal offense of God Therfore no errour curable or incurable can we incurre by following Gods commaundement 4. Here M. Barbon sweating and chafing yet not knowing what to deny peruersly denyed the arguâ—â—â—â— M. 〈◊〉 breaketh off the dispute cauilling at the sillogisticall forme yet could not discouer any fault neither in matter nor form The former idle distinctioÌ„ of Protestants further refelled VVhitak contro 2. q. 5. c. 17. fol. 490. Ecclesia adtempus etiam in fundameÌ„tis quibusdam errare potest tuÌ„ salua esse Whitaker contradicteth himselfe in manifest termes Si fundamentale aliquoddogma tollatur Ecclesia statim corruit â—elfe and carped at the Sillogisme as if it had foure â—â—mes the last and only collusion which he his sectâ—â—es are wont to vse to bleare the eyes of the vnlearned â—â—en otherwise they are so
pressed as they know not â—hat to say or whither to turne I appeale to the whole â—â—ditory whether this was not the summe of his reply â—â—d whether he did not heereupon abruptly end cease â— proceed any further with much disgust of the standers â— and small satisfaction to his owne fellow Ministers â—ho came to assist him Howbeit seeing both VVhitaker â— Reynolds distinguish in the same manner as Barbon hath â—â—one and often affirme that the Church may slide in to â—â—rours of probation not of damnation curable not inâ—â—rable I will a little further lay open the falsity of that â—istinction And first I would haue theÌ„ tell me what these â—urable errours be Grosse and fundamentall such as canâ—ot stand with the principles of faith or sleight and indifferent such as do not preiudice the integrity thereof â—â— such We need not for the attayning of saluation be cured of them we may without losse of Gods fauour heere or heereafter perseuere vnto death incurably in them In which case your new Ghospell was needles your outcryes slanderous your breach detestable in making so execrable a schisme diuision from vs for slender matters not necessary to saluation Grosse then and fundamental they be of which we shal be certainely healed before we dye therefore M. Whitaker affirmeth the Church may for a tyme erre in some foundations yet be safe or souÌ„d A crabbed saying for fayth must be entiere or els it is no fayth therefore if the beliefe of the Church be fayling in any one foundation it is no way sound but wholy erres in fayth as M. VVhitaker not many lines before directly auoucheth If any fundamentall point of doctrine be remoued the Church presently falleth A true speach howbeit most contrary and repugnant to the former And yet it is impossible for the Church euer to be ruined impossibly to perish or depart from God at any tyme or moment as hath beene disputed in the former Chapter Therfore impossible â—â— her to be ensnared in any substantiall or fundamental eâ—rour 5. Besides if curable errours be fundamentall whâ— be incurable What greater then fundamentall Or hâ—â— can any be counted incurable when there is none â— damnable which may not be cured by the salue of gracâ— When we dayly see that Arianisme Iudaisme Turcisâ—â— Apostacy Infidelity c. often cured with help from â—boue No errour there is which may not be cured by grace Are they incurable out of which the Church caâ— neuer be recouered But of this neuer Heretique as yâ—â— made question The Donatists who contended that thâ— whole Church crred and perished before their dayes saiâ— it reuiued againe and tooke life in them and so do all heretiks or sectaryes whosoeuer challenge a recouery of the decayed Church But what do I striue against meere fancyes All the arguments I haue heere proposed manifestly conclud that the true Church of Christ is neuer obnoxious to any errour at all little or great curable or incurable necessary or not necessary to saluation For she teacheth Why the Church can fall into no errour curable or incurable all truth the spirit and wordes of God are alwayes in her mouth She is a pure virgin and cannot be stayned with any spot of vnchast doctrine she is alwayes directed by the holy Ghost we are commanded by God alwayes to giue care vnto her But as we can be led into no offense smal nor grieuous materiall nor formal culpable nor inculpable into nothing dissonant or repugnant vnto truth by imbracing the direction or following ProtestaÌ„ts are eÌ„trapped in their own affertions holding the true Church may erre and yet themselus certain of truth the commandment of truth it self so we can tumble into no errour little or great curable or incurrable by following the direction or safe conduct of the Church And truely I wonder at this witch craft of Sathan how he should perswade our miserable sectaryes that they alone haue the purity of the Ghospell the certainty of the spirit the true reformed Church and yet to teach them withall that the true Church may erre For how can they be sure themselues do not erre in their fayth and in appeaching vs of so many superstitioÌ„s if their Church may erre How can their followers be sure they are taught â— truth if their teachers themselues confesse they may â— O drunken heresy O malicious blindnes art thou â—ereft of the light of reason and drowned in the pit of â—lful darknes as to produce no better witnesses for the â— of ours and rising of thy Church then such as may â—e such as may lye and beguile the people S. Augustine Aug. in psal 63. v. 7. â— braydeth the Iewes for labouring to disproue our Saâ—ours resurrection with sleeping watchmen And shall â—t I reuile our Lutheran or Caluinian strumpet for inâ—ing vs of sundry falshoodes by the verdict of errable â—inisters deceauable Reformers Who graunt they may â— blinded with curable errours Of such errours we acâ—se them in all points wherein they disagree from vs â—e proue them guilty by the word of God doome of anâ—â—quity and vniuersall Senate of all the faithfull who â—â—nnot erre Let them by the like Iury acquit themselues â—â—fense their doctrine with the like authority or els in â—â—ine do they bragge of verity or exclaime against our â—â—perstitious abuses Will they runne to the authority of Scripture But either they are infallibly assisted by the holy Ghost neuer to mistake or interprete it amisse and then their Church can neuer erre neither curably nor incurably which they deny or they may sometyme swarue from the sense and meaning of the holy Ghost they may fall into the curable errours of which we attach them and so are condemned by their owne mouthes for insufficient witnesses or accusers of vs. To go one Iren. l. 3. c. 4. 40. l. 1. c. 3. Hier. l. 3. adue Ruf. c. 8. in fine Cypr. epist 55. ad Cornel. Aug. de vnit Eccl. c. 28. 6. As the scripturs before mentioned so the ancient Fathers aboundantly testify the inerrable rule of the true Churches beliefe S. Irenaeus sayth The Apostles haue layd vp in the church as in a rich treasure all truth that he that will may from thence draw the water of life Likewise She keepeth with most sincere diligence the Apostles fayth and preaching In her sayth Saint Hierome is the rule or square of truth The Church sayth S. Cyprian neuer departeth from that which she once hath knowne S. Augustine Behould how after the same sort he addeth of the body which is the Church that he may not permit vs to erre neither in the bridegroome nor in the bride In another place he affirmeth Aug. tom 2. ep 166. fol. 290. that our heauenly Maister forewarneth vs to auoyd schismes In so much as he maketh the people secure of euill gouernourâ— least for them the chayer of holesome doctrine should be forsaken â— which euen
of their owne heads their accusations forgeryes their separation horrible schisme and open rebellion against the kingdome of Christ It followeth also that the Roman Church vniuersally spread ouer the face of the earth which once was must needs continue the true Catholike Church free from Apostacy free from heresy free from superstition or any other false doctrine of which she is accused CHAP. VI. Wherein is demonstrated that the Church is the supreme Iudge of Contrâ—uersyes against D. Whitaker D. Fulke and all Protestants THAT the holy Scriptures can neither by themselues nor by any rules our Sectaryes assigne determine the strifes which fall out in matters of Religion In the first part and first Controuersy hath in the first part of this treatise bin proued at large now that the Church is the only infallible and suprem Iudge which decideth those debates our Sauiour himself fully testifyeth when he referreth all matters controuerted to her sole and high tribunall saying Dic Ecclesiae Tell the Matth. 18. v. 17. Church if he will not heare the Church Where he teacheth after that priuate correction and publique admonition wil not serue the guilty party is to be summoned before the Prelates * So Saint Chrysostom heer taketh the Church for her Prelates or chiefe Pastours of the Church without further examination despute or appeale to stand to their sentence or els to be cast off as an Heathen or Publican VVhitaker seeketh to auoyd this place two wâ—â—es first by VVhitak cont 2. q. 4. c. ap 2. 3. â—xpounding it of Ecclesiasticall censures not of doctrine Secondly that the Church is to be heard but in those thinges only in which she heareth and obeyeth Christ Very friuolous and idle for in such thinges euen the Iewish Synagogue the Turkish Alcaron and the Diuell himselfe is to be heard as hath beene vrged before this were not to end Controuersyes without further appeale but to enter a new court of strifes to commence new examinations to call the Church in question whether she heareth and obeyeth Christ in the thinges she commandeth or no. 2. Besides if we ought to obey the Church in her Ecclesiasticall censures of excommunication suspension or the like much more in her condemnation of heresies If the Church caÌ„not erre in censuring much lesse in defining or publique definitions what we ought to beleeue If in sentences of fact much more in explications of fayth determinations of doctrine if God hath appointed her our supreme iudge in chastising and correcting vs with her spirituall punishments much more without doubt in curing our soules and preseruing them from all spots of errours And therefore our Sauiour restreyned not this precept of obeying his Church to any particuler matter but enlarged it to all and straight way giueth her that vniuersall commission Amen I say vnto you whatsoeuer you shall Matt. 18. v. 18. Ibid. v. 19. bind vpon earth shall be bound also in heauen and whatsoeuer you shal loose vpon earth shall be loosed also in heauen And Concerning euerything whatsoeuer they shall aske it shall be done to them Away then with M. Whitakers restrictions away with mens abridgementes where the Sonne of God imparteth so ample illimited and vniuersall a priuiledge In like maÌ„ner he did not vse any limitation but absolutely sayd Luc. 10. v. 16. Matth. 23. v. 3. VVhitak contro 2. q. 4. c. 2. fol. 267. 268. He that heareth you heareth me and all thinges whatsoeuer they shal say to you obserue ye and do ye Which two places Whitaker againe after his ridiculous fashion with this caution vnderstandeth He that heareth you teaching true prescribing iust thinges and whatsoeuer they shall teach according to the law dee yee As though the Sonne of God dallyed with vs sayd the same thing which was nothing but heare the truth wheresoeuer the truth is spoken yet S. Augustine by these later words attributeth a great prerogatiue to the chayer of Moyses In which verily sayth he he figured his owne for he Aug. con litt Petil. l. 2. c. 61. warneth the people to do that which they say and not to do that which they do and that the holynes of the chayer be in no wise forsaken noâ— the vnity of the flocke diuided for the naughty persons Howbeit if our Sectaryes cautioÌ„ may take place he figured the chayer of pestilence as much as his owne we might follow their doings which Christ forbiddeth as well as their sayings to wit whatsoeuer they doe conformable to the Law Moreouer S. Paul after a long dispute and many alleadged reasons referreth the last resolution of the matter debated 1. Cor. 11. v. 16. to the practise of the Church If any man seeme to be contentious we haue no such custome nor the Church of God 3. In the old testament God also appointed that in case inferiour Officers dissented in their opinions we should haue recourse to the consistory of Priests as to the chiefe and infallible Tribunall If you see that the wordes of Deut. 17. v. 8. â— the Iudges within thy gates do vary arise and go vp to the place which our Lord thy God shall choose and thou shalt come to the Priests of the Leuiticall flocke c. and thou shalt do whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to the Law Which later words do not inuolue At one tyme ther was but one chief President called the high priest diuers successiâ—ely as Protestants wrangle any condition if they shall teach but an absolute warrant that they shall teach according to his Law els then their iudgment and determination were fruitles and the matter remayned as doubtfull as before for exceptions might be taken that sentence is not giuen according to the law of which some other must be coÌ„stituted Iudge whose decision is infallible or els the same doubt ariseth of him and so without end Then our aduersaryes answere againe that this place is vnderstood of ciuill and politique affayres not of doubtes of religion But if Gods wisedome so carefully prouided for the composing of ciuill matters much more for ecclesiastical where the doubtes are more intricate and contentions more dangerous Therefore God sayd of his Priests by Ezech. 44. v. 24. Ezechiel VVhen there shall be a controuersy they shall stand in my iudgments and shall iudge my lawes and my Preceâ—tes By Malachy Mala. 2. v. 7. The Protestants false translation of such places as make against theÌ„ The lippes of the Priest shall keep knowledge and the law they shall require of his mouth because he is the Angell of the Lord of hostes A Text so forcible as Protestants not enduring the pregnancy thereof for shall keep knowledge corruptly read should keep contrary to all Originalls In Hebrew it is â—ismeru In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Latin custodient shall keep fortelling not what they
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
impossible their Church should continue so many ages distinct from the Roman Papacy and no monument be left no steppes remayne no notice taken of it at least by the preuayling faction as they terme it of the Romane Church which diligently recorded the names and heresies of euery particuler person who at any tyme stood vp or defended any doctrine contrary to hers Yf the Romane faction tyrannyzed ouer them blotted out their names defaced their Sparke in his answere to M. Iohn d' Albins pag. 53. 54. workes razed their Churches burned their Records as Sparke fayneth some Chronicler or other some frend or enemy some Protestant or Catholike would haue registred those ransackinges or mentioned the vtter abolishments our Gouernours made of them Otherwise what warrant haue Protestants to belieue what euidence to shew they had such professours To belieue without ground in ciull matters is vnaduised lightnes in matters diuine rashnes inexcusable I proceed 6. Two other seeming answeres some of our late Reformers are wont to coyne First That seeing the Papacy Other euasions of our sectaryes reiected preserued the kernell of religion belieued the Trinity the Incarnation and passion of Christ c. their Protestant Church might be saued in it although it separated not it selfe in communion from her But this caÌ„not be For the Pelagians the Donatistes the Circumceâ—â—â—â— held these and many other grounds of true religion yet no maÌ„ could be saued participating with them nor with the Quartadecimani nor with any heretical Congregation although it disseÌ„ted from the true Church but in one heresy alone Therefore although the papacy imbraced the Fulke in c. 1â— A poc sect 2. forenamed principles of fayth yet beccuse it was defiled according to you not with one but sundry heresies which vndermined the castle of heauenly beliefe the maynteyners of Protestancy coulde not be members of the true Church abiding in the false they could not be vnited to God in the house of Belial partake with Christ in the seate of Antichrist as hath beene other where more largely discussed 7. Their second euasion is that ignorance might IgnoraÌ„ce cannot excuse our sectaries auncestors in coÌ„municating with vs if we danably erred free their confederates from the danger of damnation in coÌ„municating with our Church vntill the truth of their Ghospell was reuealed and our errours discouered vnto them But I answere that the plea of ignorance of matters necessary necessitate medij as the only meanes to atteyne saluation in iustification other articles of like tenour on which the summe of religion in Protestants opinion dependeth cannot be admitted in the Court of conscience before the tribunall of heauen For of such ignorance sentence is pronounced by the Apostle Yf any man know not he shall not be knowne And VVhosoeuer haue sinned without the law without the law shall perish Agayne albeit 1. Cor. 14. v. 38. Rom. 2. v. 12. the Church of God may for a tyme be inuincibly ignorant of some truth not necessary to saluation yet neuer of any necessary truth Wherefore if imputatiue iustice if only fayth without merite of workes and many such like protestant articles be necessary to be belieued the ignorance of them must needs cause al their auncestours to forfeit Field in his first booke c. 10. p. 19. eternall blisse especially sith Field therein subscribeth to the Apostle That no man can be saued vnlesse he make confession to saluation c. and by profession of truth make himselfe knowne 8. Besides as the Church cannot be ignorant of a necessary article much lesse can it generally professe any daÌ„nable errour any pernicious falshood as all latent Protestants openly did liuing in the Papacy and publikely professing as they account it our erroneous doctrine This the promise of Christ the assistaÌ„ce of the holy Ghost the protection of God would neuer permit his Church to doe 9. This were to frustrate the comming of Christ the price of the bloud his preaching of his Ghospell For why did he take such paynes to preach the truth if ignorance might excuse vs Why did he suffer death to abolish Matth. 28. Ephes 4. Ioan. 14. 16. all errours if his people haue beene so long ouer whelmed with them How doth he raygne for euer in the Kingdome of his Church if that for these many ages hath been subiect to Sathan Did not he promise that when he should be exalted he would draw all thinges vnto him Did not he promise to cooperat with his Pastours baptizing teaching to the consummation of the world that neither they might erre nor we be carried away with the Tertullia de Praes c. 28. vayne blastes of errour Was not the holy Ghost sent to teach all truth and that for euer Did not God forewarne vs that the preachers of the new Testament should neuer be silent from praysing his name enioying his spirit and deliuering his wordes from generation to generation euerlastingly without interruption Vpon these assurances Tertullian deemed it so great a blasphemy that the whole Church of God should be spotted with errours as he thus Tertul. ib. cap. â—9 prouoketh ValeÌ„tinus the heretik Age nunc c. Go to now haâ—e all Churches erred c. hath the holy Ghost had regarde to no one to leade it vnto truth sent for that end by Christ demaunded for that end of the Father that he might be the Doctour of truth Forsooth the Steward of God the vicar of Christ hath neglected his office permitting the Churches otherwise to vnderstand otherwise to belieue tâ—en he by his Apostle preached A little after he scoffeth at him and others in this sort The truth expected some Marcionistes and Valentinians Lutherans and Caluinistes to be infranchised by them In the meane tyme the Gospell hath beene wrongfully preached wrongfully belieued so many thousand of thousands wrongfully Christned so many workes of faith wrongfully administred so many miracles so many gifts wrongfully imployed so many priesthoods so many offices wrongfully executed in fine so many Martyrdomes wrongfully crowned Yf Tertullian thought â—t a caluÌ„niation so infamous to affirme this of the Church for a little more then a hundred yeares space how monstrous is the report of our Reformers who venture to attach it of superstition ignorance idolatry during the long tract of a thousand yeares 10. Lastly although ignoraÌ„ce may now then excuse the not belieuing of some particuler mysteryes yet the ignorant who otherwise incurre the displeasure of God can neuer gayne his fauour or recouer felicity vnlesse they be pardoned their sinnes and become members of the true Church Out of the Church no pleading for pardon no excuse can be heard to put a sinner in hope of saluation Otherwise the Iewes the Turkes the Pagans al such as haue been misled by heretikes might pleade this excuse But the hiddeÌ„ ProtestaÌ„ts who lurked in the Papacy were not members of the Church They made not the true Church where
appeare at the Assizes and Sessions in England professe your selfe a Catholike Will they not all iudge you a Roman Catholike And are they not also often forced for distinction sake to stile vs by that name Aug. de vera relig cap. 7. Aug. con ep fund c. 4. because they could not otherwise be vnderstood as S. Austine saith especially when they discourse with straungers who are vnaquainted with the nicknames they impose vpon vs and therefore the same Saint Augustine noteth it in another place as a secret and hidden iudgement of God That whereas all heretikes would haue themselues called Catholikes yet to Sleidan lib. 7. fo 96. Fox Acts and monu pag. 613. Iacob inhis reasons p. 5. 24. Fulke in act â—1 sect 4. Humf. in vita Iuelli pag. 102. a straunger demaunding where a man might repayre to the Catholike assembly none of the heretikes dare shew their owne conuenticles or meeting place Trauaile through the free state of Germany where our Religion and Protestants are publikly permitted propound this question to the Lutherans Zuinglians or Caluinists there aske where the Catholikes meete at seruice And they will point you to our Churches And not only in priuate talke but in publike writings discourses some of our sectaryes attribute vnto vs the priuiledge of this name as Sleidan M. Fox and M. Iacob often doe Doctour Fulke termeth it a vayne sound Doctour Humfery scornfully disgraceth it Others vtterly renouÌ„ce discard it as certayn Lutherans did at the Synode holden In col Altemberg in resp ad accus corr fol. 154. at Altemberge who wheÌ„ their aduersaries obiected a saying of Luther agaynst them in which the word Catholike was found they reiected it as counterfeit saying These wordes Catholikely vnderstood sauournot of Luthers stile 7. And M. Abbot now supposed Bishop of Sarisbury The name of Catholike was an honourable name and the Abbot in his answer to Doctour Bishopsep to the King fol. 16. and 17. peculiar title of the children of the Church but now by their abuse who haue vniustly taken that name vnto themselues it is become a name of course and shame with the people of God and the proper badge of Apostatas heretikes c. Then he denyeth it sectmates and attributeth vnto vs that literall name saying Let them haue the shell so that we haue the kernell Let them vaunt themselues of the empty letter so long as we haue the true vertue and signification of the name But of the signification hereafter in the insewing Chapter Here it appeareth by his renuntiation and flat deposition That we of the Roman profession and only we are commonly designed by the name Catholike We only enioy the liuely badge and are inuested with the liuery of the true professours of Christ Neyther can M. Abbot or M. Whitaker dismantle vs of that royalty by VVhitak contr â— q. 5. ca. 2 fol. 295. Abbot loco citato saying Names may be falsly imposed to things or vniustly vsurped For this name is not imposed by man not vsurped by abuse but imparted by God inspired by the holy Ghost as I haue proued aboue who cannot apparell vs with any faygned attire nor can the diuell take from Gods people their cognizance or nobilitate his vassalls with the colours of Christ But such hath beene the diuine prouidence in preseruing the honour of this title to his Beloued spouse as there was neuer any schismaticall or hereticall assembly commonly called or stiled Catholike neuer any people generally of all parties knowne by that name who were not indeed the true flocke of Christ Heretikes quoth Fulke could neuer obtayne to be so called by true Fulk in lo. citato Christians Wherefore seeing Protestants for the most part and all others Christians yea Iewes and infidells discerne vs by this marke we are the true followers beleeuers in Christ 8. Fulke Field and Whitaker obiect agayne that Fulke ibid. Field l. 2. c. 9. VVhitak contr 2. q. 5. cap. 2. Field ibid. folio 58. we are also called by seuerall names Some Benedictins Franciscans Dominicans c. some Thomists Scotists and the like I answere these names import not any difference in matters of fayth as Field testifyeth with me but in order of life in courses as he saith of monasticall profession or in questionable matters not defined by the Church in controuersies of religion to vse his wordes not yet determined by the consent of the whole vniuersall Church Yf the spirit of modesty if the spirit of truth guided his pen to answere this in our behalfe imagine with your selues what spirit of giddines what spirit of contradiction incensed his hart to controule his owne speach and calumniate vs without a cause For as in the old law some were called Rechabites Iare 35. 2. 5. 6. Num. 6. 2. 5. 13. some Nazarites so now we may haue diuers names as long as they argue not the least chaunge or innouation in any necessary point of beliefe which none of the former doe related by M. Field nor any other by which he and his associates scornfully miscall vs. For the name Papist designeth not any particuler man or new manner of beliefe but only our submission and adhereÌ„ce to the Pope our head The name Romanist so rife in the pen of M. Field declareth the chiefe Citty or seate of his residence and our communion with it Both which haue euer beene speciall tokens of faythfull Christians Whereupon Saint Augustine sayd of Cecilian that he needed Aug. ep 162. not seare the conspiring multitude of African Bishops as longe as he communicated with Melchiades the Pope And Optatus to omit Optatus l. 2. contra Parme. Saint Ierome whose wordes I recited in another place maynteyning league with Siricius the Pope with whom the whole world as he sayth was vnited cassiereth the Donatistes out of the number of Catholikes because they communicated not with the Roman Church Why our sectaries are called ProtestaÌ„ts 9. But as the very nicknames our enemyes deuise to disgrace vs plainly bewray both the equity of our cause and truth of our religion So all the titles we giue vnto them and such as they arrogate to themselues burne them in the forhead with the print of heresy For some we call Sacramentaryes for denying the truth of Christes presence in the Sacrament Others Caluinistes After what manner they may be fitly tearmed Ghopellers others Lutherans of the innouation and chaunge which Luther and Caluin first inuented in matters of fayth Protestants and Gospellers they all tearme themselues because they ioyned togeather to make open protestation agaynst the whole body of Christendome in the Councell of Trent Gospellers because they pretend though falsly as other heretikes are wont to follow the gospell and pure word of God Yet in a contrary sense they may enioy the outward splendour of that empty name in that they offer violence to the gospell in writhing it to their phansies
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