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
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
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
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
of God deliuereth 2. Cor. 1â— v. â— Psal 8. â— Hier. l. â— comm in 6. â— ad Gal. Dâ—os eos esse manifestum est qui auteâ— Dij sunâ— tradunt Dei Euangelium non hominis In which respect S. Ierome doubteth not to call S. Peter S. Paul such as enioy their priuiledg after the phrase of scripture by the name of Gods thereupon maketh this illation But they that are Gods deliuer the Gospell of God not of man 10. Yet let vs view some other allegations which these erring and lying Ministers bring in to find the church guilty of errour Marry VVhitaker Reynoldes depose that which befalleth to one may befall to the whole but euery one in particuler may erre therefore the whole may erre which is a most false deposition plaine Sophisme arguing from each deuided member of the Church to the whole body ioyntly considered as if a cauiller should say This stone it self cannot be sufficient to raise a tower nor this nor that VVhitak contr 2 q. 4. c. 3. fol. 274. Reynoldes in his secoÌ„d conclusion fol. 628. as it is printed togeather with his conference nor any one a part Therefore a whole huge heap together cannot suffice It is a meere sophisticall kind of reasoning For we see that many do raise that which one or a few cannot Many forces of men vnited are able to draw that which no man in particuler can mooue A whole Army of souldiers vanquisheth a kingdom which on one the most valiaÌ„t captaine can annoy So the whole Church may preserue the truth vnspotted which no pâ—rticuler can doe Chiefly because the whole is guarded by Gods promise assisted by the holy Ghost the shield of her defence which deuided Churches want but the holy ghost saieth Whitaker and Fulke is also promised to euery one in particuler Christ prayed to sanctify euery one confirme him in D. VVhit contro 2. q. 4. c. 2. f. 168. Fulk in c. 16. Ioan. sect 5. in c. 3. 1. Tim. sect 9. verity as he did for the whole for the laity aswell as for the Clergy for the people as much as for the Priestes It is true he prayed for all and each particuler promised the holy ghost to euery one but in a diuers manner according to euery ones seuerall state degree he praied for the Apostles and Bishops their Successours he assured theÌ„ the holy ghost as to parentes maisters shepheards of his fold to the laity euery one of the faithfull as to children schollers and sheep to be directed by them They haue the holy ghost 〈◊〉 their mouthes to teach preach instruct anâ— How the spirit of God in â—â—â—â—ised to the whole Church and how to 〈…〉 particular member VVhitak cont 2. q. â— c. ap 3. fol. â—8â— Seueruâ— l. 2. Theod. c. 19. Ream linguam non facis nisi rea mens VVitnes S. Athan. epist ad â—rancâ—s â—â—â—erne these in their hartes to obey beleeue keep vnity peace submission They his publique assistance for the publique function profit of the Church these his priuar direction for their owne priuate comfort particuler saluation Therefore as the Pastours Gouernours cannot erre in teaching defining or publiquely condemning false opinions so neither any one of the faithfull in beleeuing obeying or shunning those whom the Church hath censured Thus the whole and euery part securely trauayleth towardes the coast of heauen with the safe conduct of the holy ghost for the edificatioÌ„ complement and full perfection of the misticall body of Christ 11. Whitaker obiecteth againe that all Churches Arianized and consequently erred when the whole world aâ— S. Ierome reporteth groaned wondred to see â— selfe an Arian But S. Ierome by the figure Synecdoche vseth the whole for a great parte who were deceaued in the Councell of Arimine partly by the fraude of Valens the Arian Bishop partly by imbecillity of wit yet diuers of them materially only Wherefore seeing it is â—n Axiome in the law that the tongue it not made guilty but by the guilty mind they reteyning the true Catholique faith in their hartes formally also in open profession yeilded not properly to Arianisme but stil preserued the true state of the Church which was likewise at the same time inuiolably maynteyned in the West especially in those renowned Bishops and their flock S. Hilary S. Ambrose S. Eusebius of Verselles in Athanasius and others of Greece And that boysterous tempest continued but three yeares for then as S. Hierome relateth the beast dyed there succeeded Hier. dial aduer Lucifer a calme From the Church our aduersaryes flye to the Councells representing the Church and draw bills of enditement to conuict them of errour but their allegations are voyd and insufficient For such Councells as they meane were either vnlawfull conuenticles tumutuously assembled or if lawfully gathered not lawfully continued or not wholy approued or falsly accused or they erred only in some matter of fact not in any point of doctrine or article of beliefe 12. At least say they the old Church and Synagogue of the Iewes wholy erred when Aaron and the Two other obiections of aduersaries answered Exod. 3â— Mar. 14. whole multitude adored the golden Calfe and when Caiphaâ— the chiefe Bishop and whole Councell of Priestes adiuged Christ to death I answere that Aaron was not then inuested with the authority of high Priest but that office was imparted long after vnto him as appeareth out of the last of Exodus Then the Leuits neuer consented to that Idolatry nor Moyses in whome the supreme Priestly dignity still remayned To the second obiection I answere The infalibility of the Sinagogue when christ bad established his Church that the Councell of the Scribes Pharisces was tumultuously gathered not to interpret the law or teach the people but to pronounce sentence in a matter of fact against the Sonne of God or if they did erre in a chiefe point of faith it maketh nothing against vs for Christ had then planted his Church preached his doctrin Therfore the infallible assistance of the Holy Ghost was no longer tyed to the Synagogue Christ being present the head of his Church and hauing sufficiently promulgated his Ghospell 13. Therfore to draw to an end seeing the true Church neuer did or euer can stray from the truth as the Scriptures The Protestants Church cannot be the true Church of Iesus Christ by their own confessioÌ„ Fathers reasons conuince And seeing Protestants confesse that their Church may erre or goe astray for a tyme we must needs conclude that their Church is not the inerrable spouse of Iesus Christ but the harlot of Sathan the Temple of Baal the Stewes of an aduoutresse or if they now recant and yield vnto vs that the true Church cannot step awry in any one generally receaued point of beliefe it necessarily followeth that all their pretended reformations of her errours haue beene innouations
CHAP. IX In which it is proued that no Sectary can be saued by beleeuing the chief heads of Religion IN the hartes of such as reuolte from truth there breedeth like a canker this cloaked Atheisme that it importeth little of what religion a man be of so he acknowledge one God receaue the Apostles Creed and beleeue to be saued by the merits of Christ An Atheisme I call it because it secretly tendeth to the vtter ouerthrow of all Christian fayth due worship of God The gainsaying of any one article disposeth to a plaine Apostacy denyal of all articles of fayth For as the taking away of a few stones by little and little disposeth to the ruine of a stately building so the remouall or not admittance of some points of fayth most dangerously maketh way to the denyall of all after which manner I shall demonstrate by by how that he which gaynesayth the least article of fayth hath quite lost hiâ— fayth without which it is impossible to please God But first I will begin with some other arguments 2. According to this Atheistical opinion that euery one may be saued in his owne sect the Pelagians Nouatians Donatists Eutichians Monothelites and sundry other plagues of the Church who imbraced the Trinity Incarnation Passion of Christ c. might be put in some hope of future happynes which no Christian I thinke will now confesse Likewise those sectaryes who after the definition of the Church maintayned S. Cyprians and other holy Bishops errour of rebaptization consorted with Catholiks in all other points of beliefe notwithstanding for that alone they were accounted heretikes and so depriued of the benefit of life Of whome Vincen. Lirinensis Vincen. adu prof haeret nouit maketh this exclamation O admirable change of thinges the Authors of one and the same opinion are esteemed Catholiks and their followers are iudged Heretikes Because they without breach of peace before the decree of the Church these after with proud stubbornes presumed to defend it 3. The Quartdecimani who liued about the yeare 186. beleeued all the substantiall heades of faith They beleeued whatsoeuer was publiquely taught receaued in the primitiue Church but only one particuler thing as it should seeme of small importance concerning the celebration of Euseb l. 5. c. 22. Nicep l. 4. cap. 39. the Feast of Easter whether it should be celebrated on the fourteenth Moone then the fast of Lent cease vpon whatsoeuer day it fell or vpon a Sunday according to the generall custome of Christians And yet for this only point they are enrolled in the catalogue of heretikes excluded here from the banquet of the Church supper of the lambe hereafter For S. Austine in his booke of heresyes Aug. haer 29. Epiphan 50. Hier. dial aâ—â—er Lucifer c. 1. Haereticos quoscumque christianos non esse Tit. 3. v. 10. rehearsing them by another name sundry more among whom many beleeued all the forenamed principles of religion he notwithstanding coÌ„cludeth of them the like other heresys besides these may be any one of which whosoeuer shall hold cannot be a Christian catholik S. Ierome presupposeth this as a certeine ground Heretikes whatsoeuer cannot be Christians bargayneth with his colloquutor to speake of an heretique as of a gentile S. Paul chargeth vs to shun the company of euery heretique in what point soeuer he runneth astray saying A man that is an heretique after the first second admonition auoyde knowing that he that is such a one is subuerted sinneth being condemned by his owne iudgment And he casteth all Gal. 5. v. 20. 21. sectaryes with fornicatours murderers and drunkards out of the kingdome of heauen 4. Moreouer the Donatists disagreed from the Catholique Church in a matter not specifyed in the Creed no nor expresly mentioned as S. Augustine auoweth in holy writ This sayth he neither you nor I do read in expresse wordes Aug. l. de vnit Eccl. c. 19. Aug. l. 1. cont Cres c. 33. Lib. 11. de baptis con Donat. c. 4. l. 5. cap. â—4 And in another place Although no example of this matter be found in holy scriptures yet doe we follow in this the truth of the scriptures when we do that which is agreeable to the vniuersall Church commended vnto vs by the authority of the same scripture Likewise The Apostles haue commaunded nothing concerning this matter But the custome which was alleadged against S. Cyprian is to be thought to haue descended from their tradition as diuers other things haue done which the vniuersall Church doth obserue are therefore with great reason beleeued to haue beene commaunded by the Apostles although they be not written So that the Donatistes alteration was about aâ— vnwritten verity They inuocated one God as S. Augustine affirmeth with him they beleeued in the same Christ Augu. in explicatione psal 54. they had the same gospell sung the like psalmes c. they agreed which him in baptisme in keeping the feasts of martyrs in celebrating of Easter In these sayth he they were with me yet not altogether with me in schisme not with me The belief of the Trinity other chiefe articles auayled not the Donatists because they denyed som vnwritten traditioÌ„s in heresy not with me in many thinges with me in a sew not with me these few in which not with me the many could not help them in which they were with me Behold the Donatists could not be holpen they could not receaue any benefit or fruit from God by beleeuing the Trinity the mediatioÌ„ of Christ the Creed the sacramentes the rest because they dissented from the Church in some few traditions not recorded in scripture can our sectaryes looke to enioy the treasures of life denying both vnwritten traditions diuers other articles cleerely expressed in holy writ as I haue proued in the two former partes of this treatise 5. Besides although the beleefe in God in Christ in the articles of the Creed were sufficient to saluation yet this beleefe ought to be one the same in all the faithfull for truth is one vniforme and constant falshood â—arious discordant chaungable But diuers sectes diâ—ersly vnderstand these heades of religion Therefore they â—â—nnot all haue the true vniforme and sauing faith To instance in the dissention of ProtestaÌ„ts from vs. They beleeue that their God doth truly purpose determine and The Protestants beliefe in God is not the same with the true beliefe of Catholikâ— â—o operate vnto sinne yet as a righteous Iudge not as an euill â—â—tâ—ur We beleeue that our true God no way at all with no right intention can concurre thereunto They beleeue a dissembling God with a twofold will one reuealed and detesting the other secret intending sinne We teach that our God hath but one will which wholy disliketh â—â— hateth sinne They beleeue a God so weake or vnmerâ—â—full as there be some sinnes he will
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
reasoneth well against the ProtestaÌ„ts Bishops titulary and antichristian Prelats Doctour Whitgift notwithstanding Mayster Hooker and Francis Mason strengthen confirme it as proceeding from God And the Royall Wisdome of King Iames deliuereth That Bishops ought to be in the Church I euer maynteyned it as an Apostolicall institution so the ordinance of God Which is so mighty a dissention as the one party must needs gainesay the other in a point fundameÌ„tal For eyther this ecclesiastical gouermeÌ„t vsed in England by Archbishops Bishops other inferiour ministers is de iure diuino ordained by God or not If it be Then as the Puritan authour of the twelue generall arguments reasoneth well The Churches of Scotland France low Countries and other places the precisians of England who account it Antichristian cannot be a true Church but the signagogue of Satan contradicting therein both Christ and his gospell If not Then according to the rule of Protestants who appeach all publike and ecclesiasticall administratioÌ„ as sacrilegious policy which is not warranted by the word of God the Puritans will conuince them of tyrannicall vsurpation who establish â—n their Church an ecclesiasticall hierarchy which God â—euer willed nor commaunded them to do These and many other such tragicall diuisions in matters essentiall â—aygne amongst them which the Protestant Relatour sayth tend mainely to the increase of Atheisme within of Mahomeâ—isme Relatour in his relat §. 45. printed at London anno 1605. D. Couell in his iust temper defence art 11. pag. 67. In their ChristiaÌ„ modest off c. p. 1â— published anno Domini 1606. Ibid. p. 16. VVillet in his medit vpon the 122. psal p. 91. ante medium abroad And Doctour Couell a Protestant more modest then Whitaker more sincere then Field plainly protesteth Least any man should thinke our contentions with puritaÌ„s â—â—ere in smaller points difference not great each side hath charged one the other with heresies if not infidelityes nay euen with such as quite ouerthrow the principall foundation of our Christian fayth 6. The Puritans iumpe with him affirming their disagreement from the Protestant Bishops to be of that nature in sundry propositions as if they shold not coÌ„staÌ„tly hold and maynteyne the same against all men they cannot see how possibly by the rules of diuinity the separation of their Churches from the Church of Rome from the Pope the supreme head thereof can be iustified c. A little after they add VVherein if they the Puritans be in errour the Prelats on the contrary haue the truth they protest to all the world that the Pope the Church of Rome in them God and Christ Iesus himselfe haue great wronge indignity offered vnto them in that they are reiected that all the Protestant Churches are schismaticall in forsaking vnity and communion with them Thus they Mayster Willets testimony rehearsing diuers of the forenamed variances adiudging theÌ„ blasphemous were too long to repeate the alleadged wil declare First what small trust is to be reposed in Whitaker Field White c. in other matters who in a thing so manifest are conuicted of falshood Secondly what hatfull quarrells cruell debats this new religion hath bread in England in so much as the poore ignorant people know not whome to follow or what to belieue when their greatest maisters and chiefest guides are at this deadly warre amongst themselues 7. Wherefore as Saint Augustine mourned the vnhappynes Aug. l. 18. de ciuitate Dei ca. 41. of the Athenians and vanity of their City who harboured and gaue countenance to sundry iarring Philosophers directly opposite and fiercely disagreeing one from the other Not sayth he about landes houses or money matters but about those things by which the life of maÌ„ is eyther miserably or happily leade In like sort I may coÌ„miserat and bewayle the dangerous estate of my countrymen and wofull calamity of our distressed Iland which now fostereth in her lappe and nourisheth in her bosome so many factious ministers diuided as you see farre worse then the Athenian Sophisters not in Ciuile brawles or politike diuisions not in morall precepts of life and manners but in the deepest affayres of conscience of fayth of religion which they cannot discusse without danger nor vp hold without infamy nor teach without infection nor long maynteyne without the viperous distraction of themselues and endlesse ruine of innumerable soules Yet So sâ— to seale vp my discourse with the same authours words it is necessary that rent diuided into small peeces they perish who Aug. con Parmen l. â— cap. 4. haue preferred the swelling pride of their haughty slomake before the most holy band of Catholike peace vnity CHAP. XVI Wherin is declared how SaÌ„ctity or Holines is a note of the true Church Agaynst Doctour Whitaker and Doctour Field MANYFOLD and various is the signification of this word Sanctum holy and so it diuersly entitleth and denominateth the Church of God First she is called holy because she is purchased and sanctified by the precious bloud of our innocent and vnspotted Lambe Christ Iesus which Saint Peter 1. Pet. 2. v. 9. insinuated when he stiled the faythfull A holy Nation a people of purchase Secondly it is holy because it is wholy dedicated and consecrated vnto God whereupon he sayd to his people You shal be holy because I am holy Thirdly it is Leuitic 11. 1. Pet. 1. holy for that it consisteth of holy lawes holy precepts holy ceremonyes holy Sacraments all thinges holy Fourthly it is holy by reason of her purity and holynes both in doctrine and manners and this all Catholique writers acknowledge as a proper badge and token of Christs chosen flocke yet not in that sort as purity of doctrine or syncere and true preaching of the word is challenged by the Protestants and refuted by vs a note more hidden then the thing it denoteth but in a farre different sense For Protestants take the vniuersall purity of A differet acception of sanctity of doctrin vsed amongst Catholiks and Protestants doctrine and true preaching of the word as it is opposite to all errours in euery dogmaticall and essentiall point to be a Marke of the true Church We a particuler purity or sanctity or sanctity only not as it excludeth all fundamentall errours contrary to truth but as it excludeth all grosse or palpable absurdityes repugnant to the principles of nature or rules of coÌ„mon reason known to all men this we assigne as an vndoubted recognizance of the immaculate and euer beloued spouse of Christ Wherein Mayster Whitaker hath inexcusably iniuried Cardinal Bellarmine in traducing him for challenging VVhitak contr â— q. 5. ca. 9. fol. 415. 416. Field in his 3. booke ca. 44. f. â—76 this not to haue forsaken his staÌ„ding to haue cowardly fled to their protestaÌ„t campe And Field more main part sawcie then he sayth A lier should haue a good memory c.
Church c. 39. pag. 156. 157. 158. 159. Sparke in his answere to M. Iohn d'Albins du Plessis and M Doctour Field in some causes eagerly defend Some fly to extraordinary vocation and calling immediatly from God or from the priuiledge of truth which they pretend to deliuer as M. Sparke D. Fulke and D. Whitaker with diuers of the Puritan sect Fulke against Stap. and Martial pag. 2. VVhitak contr 2. c. 6 fol. 368. 371. Some others to the letters Patentes of their Prince and general consent of the Parlament house as many English Protestants did in the dayes of King Edward and at the beginning of Queene Elizabeths raygne But now their new Attorneyes finding the plea of their predecessours cleane ouerthrown in al the former cases they lay clayme to the pedegree of our Bishops to the row of our auncestours So cleare resplendent is this shining marke of our Roman succession as it maketh the very children of darkenes to runne vnto it and seeke to sunne themselues in the beames of her light like forlorne traytours who rebelling agaynst their soueraygne challenge his title to dispoâ—sesse him of his throne So Mayster Francis Mason M. FraÌ„cis Mason l. 1. cap. 2. folio 10. hath set forth a booke in folio to authorize the ordinary calling of their Protestant Ministery by the Canonicall consecration of our Roman Prelates The Mynisters of of England sayth he receaue imposition of handes in lawfull manner from lawfull Bishops indewed with lawfull authority therefore their calling is ordinary Thus he We aske by whome He answereth by the hands of such Bishops as went before them whome he confesseth to be vndoubted Bishops of the Roman Church And therefore telleth vs Archbishop CraÌ„mer and other heroycall he should say diabolicall spirits whoÌ„ the Lord vsed as his instruments to reforme religion in England had the very selfe same ordination and succession whereof you so glory 3. A desperate case when heretikes fly to Catholiques tentes when meere oucrastes eyther degraded or titularyes only would begge nobility from the stocke of such as degraded them But what hope can they haue to draw their lineage from them from whome they deriue Protestant Bishops Priestes haue neyther true successioÌ„ election ordinatioÌ„ or missioÌ„ not as I shall declare any Apostolicall succession canonicall election true ordination lawfull mission or authenticall vocation All which are necessary to an orthodoxall and Catholique Clergy And yet neyther of these maugre M. Masons large bulke to the contrary can be found amongst Protestants For first to an Apostolicall succession besides Election and Ordination of which hereafter two thinges are requisite 1. A place A priuiledge in chartamagna by which Catholike Priests are exempted from all secular power voyde eyther by depriuation voluntary resignation or naturall death Secondly a conformity in fayth with him that went before But when Younge for example Grindall Horne Pilkinton Bullingham c were intruded in the dayes of Queene Elizabeth into the Bishopricks of Yorke London VVinchester Durham Lincolne the true Bishops of those Seas to wit Heath Bonner VVhite Tunstall VVatson were liuing not resigning their dignityes vnto theÌ„ nor yet lawfully depriued of them Therfore the former had no vacant piaces wherein to succeede but were wolues theefes and vsurpers of other mens chayres That Hebr. 13. vers 17. they were not lawfully depriued I proue because Queene Elizabeth her Peeres and other officers who concurred to their dispositioÌ„ were of the layty not coÌ„petent Iudges Matth. 18. v. 18. eyther of ecclesiasticall Prelates or of their causes For such persoÌ„s were euen in criminall matters by the lawes of the Realme by the immunityes of Charta magna not Luc. 10. v. 16. then repealed exempted from subiection to secular Tribunalls vntill they were adiudged and giuen ouer vnto them as none of the former were by the authority of the Matth. 23. v. 3. Ioan. 21. v. 18. Nazian in or at ad ciuestimore perculsos Church Then the Apostle commaundeth all secular people Princes also for his wordes be general without restriction to obey their Prelates and be subiect vnto them Christ chargeth vs to heare them vnder payne of damnation To heare them as himselfe To do what they shall prescribe To be fed and gouerned by them Whereupon Saint Gregory Nazianzen speaking of Emperours saith The Law of Christ hath subiected you to my iurisdiction and to my tribunall For we Athanasius Ep. ad soli vitam agentes Ambros Ep. 32. ad Imp. Val. iuniorem Hosius ap Atha loco citato haue also an Empire yea a greater and more perfect then that of yours vnlesse it be fit to prostrate the soule to the body and heauenly thinges to earthly Saint Athanasius Saint Ambrose and the learned Hosius of Corduba testify the same in such serious manner as Saint Athanasius calleth it the abhomination of desolation foretold by Daniel for an Emperour to preside in ecclesiasticall affayres 4. Yea many zealous and godly Emperours haue wholy disclaymed from all power of intermedlinge with the decision or iudgmeÌ„t of ecclesiasticall matters as Valentinian the first Theodosius the younger Constantine the great whose words are these related by Ruffinus Sozom. lib. 6. cap. 7. Theodorus Ep. ad syn Ephes Bar. Tom. 1. pag. 732. God hath made you Priestes and hath giuen you power to iudge vs and therefore are we rightly iudged by you But you cannot be iudged by men How cleere then is our case that the foresayd Catholike Bishops could not be iudged by Queene Elizabeth and her Councell much lesse haue sentence of deposition pronounced agaynst them without which the ProtestaÌ„t intruders could not be inuested in their rooms nor be lawfully installed in their Episcopall dignity 5. Secondly as those pretended Bishops had no vacant Seas to inherite so they wanted conformity of doctrine which is likewise necessary to true succession they swarued from the fayth of their Catholique predecessours in sundry essentiall pointes And the lineall descent of persons the possession of place if it were truly vacant or resigned is of no force vnlesse it be ioyned with continuance of doctrine which made Saint Irenaeus to Irenaeus l. 4. aduer haere c. 42. Tertullian l. de praes forewarne vs with this caueat You ought to obey those who togeather with the succession of their Bishoprike charge haue receaued the giftes or priuiledges of truth And Tertullian auoucheth the Church to be called Apostolicall not only by reason of her personall succession of Bishops but propter consanguinitatem doctrinae by reason of the consanguinity or conformity Ambrose l. 1. de poeni c. 6. Gregorius NazianzeÌ„ oratione 21. of doctrine Because as Saint Ambrose sayth They enioy not the inheritance of Peter who retayne not the fayth of Peter He sayth Saint Gregory Nazianzen who maynteyneth the same doctrine is also partaker of the same chayre But he who imbraceth a contrary or aduerse fayth is to
who confesse the like pointes of doctrine to haue beene mayntayned in those former centuryes 5. By the communication he held with all nations to which he neyther prescribed any new fayth nor did they obiect any new thinge ordeyned or deliuered by him 6. By his reprehension of Iohn the Patriarch of Constantinople for challenging the title of Vniuersall Bishop which if himselfe had also vsurped he would neuer haue beene so bolde to controule in his competitor Or if he had beene so bolde some or other woulde In 6. synod act 4. haue blamed him for it 7. By the subsequent age in which the sixt generall synode was celebrated whereunto both the casterne and westerne Bishops assembled the legates The wordes of Pope Agatho his Epistle for the integrity of the RomaÌ„ sayth of Pope Agatho the Patriarches of Constantinople Alexandria and Antioch eyther by themselues or by their substitutes who vniformely condemned the new deuised opinion of Macharius concerning the vnity of Christes wills and operations In S. Gregory in the Roman Church no nouelty was reprehended but â—â— Epistle of Pope Agatho was publikely read in the presence of the Emperour the rest of the Bishops wherin he protested of the Roman Church that it hath neuer byn found through the grace of God to haue strayed from the path of Apostolicall tradition And no man neyther of the Greek or Latine Church no not so much as Macharius himselfe excepted agaynst it although it would haue weakned the authority of Pope Agatho and auayled him much if any such ranker of corruption had crept into the Apostolicall sea Nay that very Epistle was after approued by the whole CouÌ„cell Ibidem act 8. which they would neuer haue done if S. Gregory could haue been touched with any superstitious or new broached doctrine 9. The same argument with most of the former coÌ„uince the like in the behalfe of Boniface the third who liued many yeares before Pope Agatho and before this Epistle of his was generally allowed Lastly if S. Gregory or Boniface the third with the rest that followed be as Humfrey Fulke Whitaker all Protestants coÌ„moÌ„ly Humfrey Fulke and VVhitak in the place before cited depose meere Antichrists and such as depended of them Antichristian prelates what doe they thinke of the definitions made and men condemned by Agatho and his adherents in that 6. general synod of 289. Bishops which was celebrated in the age of our Redemption 681. aboue 20. yeares after Boniface his decease agaynst Macharius Sergius and the rest of the Monothelites who faygned one will and operation in Christ What I say doe Protestants thinke first of the men were they heretikes For disobeying the sentence of Antichrist and his impes Then of the contrary doctrine there defined to wit That as Christ hath two seuerall natures so two seuerall wills and operations I aske them whether they imbrace this as the orthodoxall Apostolicall fayth or renouÌ„ce it with the Monothelites as diabolicall and AntichristiaÌ„ doctrine Is it Antichristian Auaunt then and raunge your selues with those Hellish catyffes who by coÌ„founding the wills abolish the natures extinguish the merits destroy the incarnation and frustrate the redemption of the sonne of God Is it the orthodoxall Christian fayth How was it then decreed and maynteyned by the Prelates of Antichrist Euery Kingdome as our Sauiour in like case reasoned agaynst the Iewes deuided agaynst it Luc. 11. vs 17. selfe shal be made desolate and house vpon house shall fall and if Satan also be deuided agaynst himselfe how shall his Kingdome stand So if Antichrist and his whole army fight agaynst themselues if they vphold the truth of Christ and so maynly persecute and extirpate their owne errours how shall they stand How shall they be aduaunced and extolled agaynst God Was this a repugnant reason to shew that our blessed Redeemer did not in Beelsebub the Prince of diuells Ibidem v. 15. 28. cast forth diuells But in the fingar of God whose Kingdome he preached And is it not as forcible to proue that Antichrist by his owne mouth neuer condemned his Antichristian doctrine neuer defined the true Christian faith but that it was the fingar of God the voyce of the holy Ghost which spake in his Church was deliuered by his true Pastours in that sacred holy and diuine assembly What can Protestants answere to this inuincible argument Will they neyther ioyne with the Monothelites nor yet admit that Oecumenicall Councell to be the mysticall body true spouse of Christ They must then finde out some other Church in that age some other preachers besides those of whome both East and West Greekes and Latines the whole Christian world neuer had any inkling before 10. But although they haue nothing heere to reply yet let vs heare what they say to the former interrogatory of the Roman Churches decay when and by whome it fell out Whitaker answereth It belongeth not to vs to count the tymes and moments in what yeare or day that defection VVhitak contro 2. q 3. c. 1. folio 184. Ibidem contro 2. q. 5. c. 3. fo 312. Powell in his consideratioÌ„ of the Papists suplica pa. 43. beganne And then VVe cannot name any certeyne yeare in which their Church beganne to be chaunged Which Mayster Powell also confesseth with him Therefore we may well conclude that it neuer chaunged or altered her beliefe because it could not be that a Church vniuersally spread famously knowne which had the eyes of all men cast vpon her enemyes on euery side to pry into her all sortes of nations consorting with her innumerable authours writing of her should change her fayth her Religion her worship of God which are of all things most remarkeable and no man to perceaue that strange reuolution The tyme is knowne the persons are named the heresies recorded by which all other Patriarch aâ— seas haue beene 〈◊〉 in eleâ—â—be verbo Macedoniani corrupted with errour For example in the yeare of out Lord 359. Macedonius defiled the seâ— of Constantinople with impugning the diuinity of the holy Ghost About the same tyme Georgius Cappadox intruded into the sea of Athanasius prophaned with Arianisme and many Nicepho Calli. hist Eccle. l. 9. other sacrileges the Church of Alexandria In the yeare of our Redemption 273. Paulus Samosetanus stayned the sea of Antioch with the blasphemy of the Ebionites affirming our Sauiour to haue taken his beginning Aug. I 'de haer from the Virgins wombe and not to haue descended at all from heauen with the heresy also of Sabellius as Epiphanius Epiphanius baer 65. Euseb l. 7. c. 22. 24. leron ep 61. ad PaÌ„mach Ier. in chronic writeth Iohn the Patriach of Ierusalem second of that name infected his sea about the yeare of our Lord 386. with the errours of Origen which had been before about the yeare of our RedemptioÌ„ 351. inuaded polluted also by the Arians 11. Besides we
consent and agreement by which the members of the same Church though of diuers nations languages customes dispositions yet are all vnited in the same fayth lawes sacrifice religion They are all carefull as Saint Paul exhorteth to keep the vnity of the spirit in the band of peace To be of one accord and one iudgemet For which cause Christ earnestly prayed and vsed many other effectuall meanes he ordeyned vs all to one end and goale of felicity You are called in one hope of your vocation He taught vs to acknowledge as Saint Paul writeth in the â—ame place one Lord one fayth one Baptisme one God and Father of Eph. 4. v. 3. Phil. 2. v. 2. Ioan. 17. v. 11. Eph. 4. v. 4. v. 5. 1. Cor. 10. v. 17. 18. all He nourisheth vs with one bread his owne sacred flesh He incorporateth vs in one body He guideth vs with one and the same spirit and that all thinges might be orderly disposed he submitteth vs in his absence to the obedieâ—ce of one head his vice gereÌ„t vpon earth by which the pâ—erogatiue of vnity is principally maynteyned and â—â—â—refore Saint Augustine termeth the sea of his residence Câ—â—hedram vnitatis the Chayre of vnity And Saint Cyprian Aug. ep 166. CypriaÌ„ ep 73. Optat. l. 2. con Parm. Iero. con Iouin cont Lucif Leo ep 84. Bernard l. 3. ad Eug. Irae l. 1. c. 3. 〈◊〉 Peter vpon whome our Lord built his Church he instituted and â—â—wed the beginning of vnity The like hath Optatus rhe like S. â—â—rome and Saint Leo. 3. By the assistance of Gods holy spirit and â—y the subordination of the people Priestes Pastours Bishops to this supreme head the Pope of Rome which Saint Bernard resembleth to the subordination of the Angells Archangells Cherubims and Scraphims to Almighty God there is preserued in the vniuersall Church spread ouer all the world that admirable peace and perfect argrement as if it dwelled to vse Saint Irenaeus words â—â— one house enioyed one soule and one hart she preacheth teacheth and deliuereth the thinges shee belieueth so conformably as if she spake with one mouth For sayth he Although there be different languages yet the vertue of traditioÌ„ is one the same Neyther do those Churches which are founded in Germany belieue otherwise or otherwise deliuer Nor those that are amongst the Hiberians nor those that are in the East nor those that are in Aegypt nor such as are in Libya nor such as are planted in the midest of the earth But as the sunne that workemanship of God is one and the same in the vniuersall world so the light the preaching of truth euery where shineth and enlighteneth all who will come to the knowledge therof 4. This conformaty of doctrine which Irenaeus marked in the vniuersall Church of his tyme where can we now discouer but amongst the Professours of the Roman fayth Goe into Asia Goe into Africa sayle into India passe into Iaponia compasse the East and returne into Al Catho like professours are vnius Labij of the same speach or language the West and you shall behold all Countryes all prouinces all Cittyes euery professor of our Religion vnius Labij of one language of one hart and soule in Sacraments sacrifice and all Articles of fayth The reason is because they all as I â—outhed aboue submit themselues to the iudgement of one soueraygne and supreme head who guided by Gods spirit infallibly gouerneth and vnâ—â—â—th the whole body From whome if any dissent he is seuâ—red and cut of from the rest of the members 5. Amongst Protestants no such thinge nothing but schismes iarres and mutuall discordes such as Saâ—â—t Aug. l. 18. de ciuitat Dei ca. 41 Iraen l. 1. Tertull. de praes Hil. l. 7. de Tri. ChrysostoÌ„ Hom. 20. operis impersect in Matth. Parkes agaynst VVillets Limbomastix Augustine discouered amongst the heathen Philosophers â— such as Irenaeus Tertullian S. Hilary and S. Chrysostom amongst auncient heretikes For example trauayle into these ouâ— Sectaryes dominions one fayth shall you find in one Countrey another in another one in Saxony another in Germany another in England This at Geneua that at Zuricke c. What shall I speake of Citties and countries examine the fauorites of any particuler sect no agreemeÌ„â— amongst them no towne no village no man perseuereth long in the same beliefe But they often change and vary from themselues coyning as Saint Hilary reporteth of the Arians yearely and monethly faythes Euery man sayth M. Parkes maketh Religion the handmaid of his affections VVe may say now that there are so many faithes as willes and so many doctrines as manners of men whiles eyther we write them as we list or vnderstand Beza ep 1. and Andr. Dud. repeateth his wordes M VVilliam Reynolds in his preface before his refutation of M. VVhitaker reprehen Cauils them as we please in so much that many are brought to their wits ends not knowing what to do Which Duditius an emineÌ„t Protestant in the fight of Beza obiecteth agaynst his own brethren which Maister VVilliam Reynolds our Catholike writer notably declareth in the changes and alterations of our English gospellers in the dayes of Queene Elizabeth and I might further specify in many particulers since the raygne of our gracious King Iames. 6. For in her dayes the reall presence was * VVhitaker cont 2. q. 5. c. 7. pag. 89. Reynoldes in his fifth cont folio 657. Sparks in his answere to M. Iohn de Albins fol. 235. See these wordes of the Bishop of Ely allowed by Casaub in his aforesayd answ to Car. Peron â—â— 16. Causab pag. 33. In the conf at Hâ—mp court Reynolds in his 4. coâ—lus Field in his â— book c. 10. 11. Field in his third booke of the Church c. 22. fol. 118. Illiricus in clauo Scripturae de varia c. tract 6. dupl iustit instific Field in the place before cited impugned as implying contradiction and destroying the humane nature of Christ Now it is allowed as nothing impossible VVe agree with you sayth the Bishop of Ely concerning the obiect all the strife is aboue the manner c. we belieue the presence we belieue I say the true presence as well as you c. Then yearely shrift or auricular confession was an antichristian and popish bondage a butchery of mens consciences now the Fathers who ordeyned it had their reasons why they thought that such manner of confession would further the easier atteyning to saluâ—â—tion Then to pray for the dead that their soules might thereby be reliued was new fantasticall and superstitiâ—us popery Now to desire of God rest for their soules was an aunâ—â—ent custome and is referred by his Maiesty to the head of thinges proâ—â—able or lawfull Then when a woman was head a woman might lawfully baptize and Christen infants Now the midwifes christing is vnallowable and of no force at all Then the holy Catholike Church which we belieue
was the whole company of Gods elest c. which is hidden and inuisible Now it is the visible society wherein the syncere outward profession of the truth of God is preserued Then all workes of man performed in grace were so stayned with sinne as they could not deserue any reward at the handes of God Now a distinctioÌ„ is found of two Courtes The one of exact triall the other of new obedience in which God sitting giueth commaundement of workes of righteousnes and duly rewardeth them When we are iustified sayth Field God requireth of vs a new obedience iudgeth vs according to it crowneth vs for it Diuers other articles I might recount in which our aduersaryes pressed by Catholikes haue slidden out of the path which their predecessours haue trodden But of their variances more hereafter 7. This inconstancy disagreement of theirs proceedeth not from that they come single into the field to encounter with vs wel secoÌ„ded by our friends as a worthy knight of the Protestants religioÌ„ wold once haue excused the matter to me but it ariseth as another writer of their Sir Edwin Sands in his relatioÌ„ own beareth witnes for want of some one Patriarch or more to haue a common superintendance and care of their Church for correspondency and vnity For want of some ordinary way to assemble a generall Councell of their part the only hope remayning euer to asswage their contentions From want of due subordination that the CypriaÌ„ l. 1. Ephes 3. ad Cornel. Priest of God as Saint Cyprian teacheth is not obeyed nor one Priest in the Church for the tyme nor one Iudge in liew of Christ is had in minde From want of one supreme certeyne and infallible rule of deciding debates which fall out amonge them For although the scriptures vpon which they seeme to rely be as Whitaker vrgeth constant sure and inflexiblâ— in themselues yet they imbracing their owne constructions VVhitak cont 1. cont 2 q. 5. cap. 8. pa. 407. and interpretations of them what meruayle though they be shaken with as many winds of contrary doctrins as there be seuerall humours and affections of men Whilst euery one as Tertullian noteth doth forme and fashion that which he receaueth according as of his owne minde he deuised it Whilest nouices haue liberty to controle their superiours scholers sayth Irenaeus may boast and glory to be reformers of their Tertull. in praes adu haer 42. Iren. l. c. 5. 8. maysters For as the forenamed Tertullian pithily discourseth The same is lawfull to the Valentinians which was lawfull to Valentinus to the Marcionists which to Marcion to the Caluinistes which to Caluin of their owne to frame or reforme their fayth Because euery one may challenge the same spirit the same gift of interpreting as his forerunner did This pretense Tertull. in the same place is often alleadged by euery Puritan and Protestant who varieth from the opinion of his first authour or beginner Luther for example and his chiefe disciples are VVhitak coÌ„t Durae pag. 28. VVhitak cont Sand. pag. 92. VVhitgift defens tra c. 7. p. 20. in my opinion ib. pag. 291. cited agaynst Whitaker He answereth VVhat is that to me I care not what they misliked And Whitgift of Caluin sayth I am not so wholy addicted vnto him that I will contemne other mens iudgements c. VVhen as in my opinion they come neerer to the true meaning and sense of Scripture then he doth Others he reiecteth saying They were men and therfore though otherwise very watch full yet such as slept sometyme Thus with shew of modesty if they can if not The spirit of God say they is not tyed to any man but breatheth where he lists and therefore he that imagineth he is carryed with this gale hath sufficient warrant to ruffle in Scripture and expound it as his owne priuate perswasion seemeth to leade him FroÌ„ hence spring such flouds of dissentions as I may verify of Protestants that which a diligent historiographer noted in the Turkes only changing the wordes Touching the law The Alcoran Septeme cast 20 Mahomet himselfe there is that discord and difference amongst them as if a hundred of them be asked what they hold in these pointes not onâ— will answere to the minde of another Examen when you will yâ—ur Mynisters apart or conferre their workes and wriâ—â—ngs one with another you shall not need any further â—â—oofe You shall see no two in the world consorting toâ—â—ather in all essentiall pointes of fayth if I say they be â—el sifted by interrogatories on euery point examined â— part 8. But two thinges are here opposed by our aduersaryes The one agaynst our vnity The other in excuse of their diuisions Against vs Field obiecteth the vnity agreemeÌ„t of the Armenians Aethiopians Christians of Field in his 2. booke c. 7. pag. 54. VVhitak cont 2. q. 5. cap. 8. Muscouia Russia Whitaker the accord coÌ„spiratioÌ„ of â—he wicked in euill of Pirates in Piracy of Rebells in rebellioÌ„ Therfore vnity say they is no signe of truth I answere not any vnity or accord in some one point whatsoeuer maketh this marke for all heretiks agree in rebelling gaynst truth many may accord in some one schisme or heresy as they whome M. Field rehearseth do Likewise a small number of desperate fellowes vpon a set plot in some one or two designements in hope of gayne or preferment may as Whitaker vrgeth for a short time combine togeather But without any such hope league or coÌ„bination for innumerable millions so far dispersed in so darke obscure manifold mysteryes of fayth to the preiudice of their estates losse of their liues so many ages so vniformly to agree notwithstanding such alienations of mynds diuersity of factions by people Prince notwithstanding so many other strifes and debates so many Ioseph Hal in his book intitled the Feace of Rome Read of this S. Aug. l. â—8 de ciuit Dei ca. 41. Field in his 3. booke c. 4â— â—nd in app 1. part fol. 23. 24. VVhite in his way to the Church §. 33. VVhitak cont 2. q. 5. chaunges alterations reuolutions of common wealths notwithstanding such alteration variety of opinions which M. Ioseph Hall heapeth togeather in matters indifferent or then not defined for in all the great and idle muster he maketh not one essentiall variance doth he meÌ„tion that euer was amongst the Professors of our Church This I say is an euident and irreprouable token of some diuine and heauenly spirit in breathing guiding vniting the harts of Roman Catholikes 9. In excuse of their diuisions Field White Whitaker reply that they are likewise but verball vpon mistaking not materiall or essential not in substantiall or fundamental points And Field most hypocritically addeth I dare confidently pronounâ—â— that after ful and due examination of each others meaning there shaâ—â— no difference found touching the matter of the