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
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
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
I would holde my self to those by whose commaundement I beleeued the gospell c. VVhose authority being infringed weakned I could not now There is no raâ—son we should beleeue the authority of the Roman Church in deliuering scripture and Protestants in expounding it contrary to her authority beleeue euen the gospell itself Imediatly before If thou say Beleeue not the Catholiques it is not the right way by the ghospell to driue me to the faith of Manichaens of Protestants because I beleeued the ghospell it self by the preaching of Catholiques 8. Yet if against all sense and reason if against both God and man you should perswade vs to beleeue your new constructions of Sâ—riptuee against theÌ„ who taught you both Christ and Scripture do we not belieue the authority of men the voyce as you account your selues of the faythfull so submit our iudgments to the exposition of the Church 9. Further more the Church is the treasury or store-house of God to which he committeth all his heauenly ministeryes All thinges which I haue heard of my Father I haue made knowne to you It is his mouth or oracle which openeth the same to others his trumpet or cryer which promulgateth The Church is the store-house of truth Ioan. 15. v. â—â— them to the world Go and teach all Nations c. teaching all thinges which I haue commaunded you It is the messenger which reuealeth his will The witnes which giueth testimony of his wordes and sayings The VicegereÌ„t which supplyeth the roome of his beloued You shal be witnesses to me in Hierusalem and in all lury c. As my Father hath sent me so I also do send you But Christ was sente from Matt. vlt. v. 19. Act. 1. v. 8. Ioan. 20. v. â—2 the throne of his Father with most ample power to decide all doubtes in matters of faith Therefore the Church succedeth him in this soueraigne authority she baptizeth now in his person sacrificeth in his person teacheth in his person gouerneth in his person excoÌ„municateth in his person so she determineth with infallible assistance and iudgeth all Controuersies in his person If we be commanded to heare her obey her belieue her be ruled by her If we must open our owne faults complayne of our brethren to her be bound or loosed The Church iudgeth of the writings of the Apostles she coÌ„poseth the Canon of Scripture she iudgeth of the true sense and interpretation of scripture of our sinns by her if she must cleare out doubts examine our causes redresse our scandals quiet our contentions she no doubt is the supreme iudge of all our spiritual affayres When any doubt is made of the writings of the Apostles whether they be theirs or no as whether the Epistle of S. Paul to the Laodiceans be his or not it belongeth to the Church to decide the matter to receaue or reiect it Therfore she iudgeth of the Apostolicall doctrin of the sacred Canon she iudgeth what is consonant to the diuine spirit of God and what is dissonant thereunto When any heresy springeth from the false interpreration of scripture she also censureth she condemneth it Therefore she is the iudge not only of the scriptures but also of the true sense and exposition of them And thus in all tymes and places whensoeuer occasion hath beene offered the Church hath exercised her iudiciall power CHAP. VII Wherein is manifested the conformable practise of the Church other authorityes alleadged the imagined circle obiected against vs auoyded IN the Apostles dayes a controuersy arose concerning the obseruation of the legall Ceremonyes it was diligently argued discussed and iudged by the Church with this diuine and Act. 15. v. 28. infallible resolutioÌ„ It hath seemed good to the holy Ghost and vs c. Some few yeares after a great debate fell out about the celebratioÌ„ of the feast of Easter whether it should be kept alwayes on the Sunday or on the 14. day of the first moneth the matter was referred examined iudged by the Church with such an vncontrolable sentence as they who resisted were absolutely censured and condemned for heretikes called Quartadecimani Witnes S. Augustine Epiphanius Tertullian others In all succeeding ages some such doubts questions or heresyes haue sprung vp and haue beene Aug. haer â—6 Epiphan haer 50. Tertul. in Praescrip alwayes sifted determined and iudged by the Church From her the Nouatians Arians Nestorians Eutichians Pelagians Monothelites and the rest haue still receaued their finall doome and irreuocable damnation in such iudiciall manner as no appeale no dispute no further examinations of their opinions hath beene after Hooker in the preface to his book of Eccles poli pag. 24. 25. 26. 27. Couel in his defence of M. Hooker permitted as not only M. Hooker and M. Doctour Couell two moderne Protestants but S. Athanasius also testifyeth of the Churches decrees in the Nicen Councell against the Arians Let no man thinke a matter discussed by so many Bishops confirmed with most cleare testimonyes may be called againe in question least if a thing so often iudged be reuised and knowne againe the curiosity of knowing vtterly want all end of knowing And Martian the Emperour He doth wronge to the iudgement of the most reuerend Synod who contendeth to rippe vp or publiquely argue and dispute of such thinges as be once iudged and rightly ordered Theodosius Athan. in decr Nice Syno Martian in rescript ad Pallad Praefect Preto C. desum Trin. l. 5. Cod. l. 1. tit leg damnat also and Valentinian those two Catholike Emperous who held the Imperiall Scepter in the yeare of our Lord 428. haue most catholikely enacted a law allowing the Churches definitiue sentence in sundry CouÌ„cels VVhosoeuer in this holy Citty or other where do follow the prophane peruersity of Eutiches condeÌ„ned in the late Councell gathered at ChalcedoÌ„ do not so beleeue in all points of fayth as the 318. holy Fathers of the Nicene Councell as the 150. venerable Bishops assembled togeather in the Councell of Constantinople or the other two CouÌ„cells following of Ephesus and Chalcedon let them know that they are heretiks But as thâ— Churches tribunall in condemning heresyes so in establishing true doctrine in all doubtfull cases hath beene esteemed infallible Hence that common saying of S. Augustine VVhosoeuer feareth to be ensnared Aug. l. 1. cont Cres c. 33. by the obscurity or hardnes of this question let him consult the Church thereof which the holy Scripture without all ambiguity doth demonstrate 2. Hence S. Paul immediatly instructed from the mouth of God when false seducers sought to caluminate Gal. 2. v. 2. Tertul. l. 4. contra Marc. c. 2. his heauenly doctrine had recourse vnto the Church for approbation of his Ghospell Least perhaps in vaine I should runne or had runne Whereupon Tertullian If he from whom S. Luke receaued his light desired to haue his fayth and preaching authorized by his predecessours how
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
mind that is to fayth What shall I call this treacherous VVhitak ibidem fol. 501. or foolish dealing to answere one thing wheÌ„ another is demanded we now dispute of the sensible markes to discouer the visible Church of such markes as may be seene and perceaued by sense and not of the act of fayth or thing belieued wholy in that respect inuisible and obscure because fayth according to the Apostles definition Is the argument of thinges not appearing Which Hebr. 11. v. 1. to confound with the precedent motiues inducing vs to accept these thinges as the misteryes of beliefe is knauish treachery or notorious folly For as the naturall reasons which the Philosopher alleadgeth to perswade the Atheist there is a God are not the thing he belieueth or obiect of his fayth but as it were the outward Ambassâ—dours he vseth to winne him to accept that first ground of beliefe so the visible signes which leade vs to the knowledge of the Church are not reuealed articles imbraced by fayth but the forerunning messengers which The outward markes which leade vs to the Church must be apparaot to sense propose vnto vs that article of belieue They appertaine to the eye of the body to the manifest feeling and touch of sense or els they could be no signes at all to giue notice vnto vs of a true visible and sensible Church 3. M. VVhite harpeth vpon another string but with as false a stroake as VVhitaker For he teacheth Faith is the cause of the Church and therefore more knowne then the Church it selfe c. as euery cause is more apparant to our vnderst anding and better knowne to our iudgment then the effect I graunt that faith is the cause of the Church but that causes are more apparant VVhite in his way to the church §. 26. fol. 112 113. VVhitak loc citat to vs imprisoned in a Cottage of earth wintered amongst the cloudes of sense then their effects is euidently false contradicted by VVhitaker disproued also by many experiences of the eclipse of the Moone of the ebbing and flowing of the sea of the Remora his hindering the course of a ship and of a thousand such naturall effectes whose causes are vnknowne from whence the knowledge of Philosophy had her first being For many learned men woundring at these and the like effects began to search out the hidden causes and reasons of theÌ„ And what Is Aristotle of another mind whome M. VVhite VVhite in the same place so boldly quoteth as countenancing his absurdity I am fully assured he hath not so much as any sillable sounding that way For he distinguisheth two kind of knowledges one in respect of vs the other in the nature of the Aristotle no where teacheth causes to be more knowne to vs then their effects as White falsifyeth him thing in it selfe that is the thing in the perfection of his owne nature is more intelligible although by reason of our imbecility we cannot reach vnto it Thus Aristotle in the very places obiected by VVhite only teacheth that causes are both before their effects and better knowne to wit in nature but not to vs not to our vnderstanding not to our iudgment as he wretchedly applyeth and abuseth his wordes whether of malice or of ignorance I will not iudge but although he had beene wholy vnacquainted and ignorant in Aristotle yet VVhitaker his maister who affirmeth the same and with the same distinction as Aristotle doth might haue taught him the truth if some euill humour had not possessed his hart 4. Thirdly the true preaching of the word and doctrine of saluation is the very being it selfe or essence of the Church it is the only thing we require in searching it out Wherefore to assigne that for a marke is to delude the seeker and to giue the substance as a figne of ProtestaÌ„tâ— markes meer collusions the thing required For example if a stranger should demand where the Mayor of the Citty or chiefest Magistrate lodgeth Were it not a mockery to say Where he dwelleth who hath the whole command of the towne or were the stranger any whit the neerer by this reply No more is any Protestant the neer of finding the Church by these her essentiall Markes which doe not openly appeare or shine in her forehead but are closely hidden in her secret bowells For so S. Augustine sayth That truth remayneth Aug. in psal 57. in the wombe or bosome of the Church as all essences are couched vnder the veyles of accidents by vs who borrow our knowledge from outward senses must needs be vnderstood before we vnderstand the natures themselues Therfore we must first repaire to the Church before we can find the truth inclosed therein 5. M. VVhite admitteth with S. Augustine that true faith is in closed in the bosome of the Church but as a VVhite in his way to the true Church §. 28. fol. 118. 119. light saith he in a watch tower as a candle standing in a lanterne which by it owne light can guid vs infallibly to the Church c. as the firmament is seene by the light of the sun though it self hold out the sun vnto vs These be his examples as farre wide from his purpose as he from sincerity in alleaging of them For the light manifesteth it self without the help of the tower the sun vseth not the working of the firmament to cast forth his beames They both doe naturally shine and giue light vnto vs the truth not so that cannot be seene vnles it be manifested opened by the Church Faith is Rom. 10. v. 17. Psal 118. v. 130. by hearing heard it cannot be without it be vttered vttered it must be by the Preachers of the Church the Preachers then are they that giue notice of the Truth Therefore the Royall Prophet doth not say that Gods truth of it self but that the declaration opening of his words illuminateth and giueth vnderstanding Againe By the light we discouer the parts of the tower by the sun the firmament quite coÌ„trary in our case for we arriue not first by beames of faith to take notice of our preachers but by our preachers we are instructed in all pointes of faith which order of proceeding is manifestly expressed by the Prophet Isay speaking Isa 2. v. 3. in the person of such as trauaile to learne the truth Come let vs go vp to the mount of our Lord to the house of the God of Iacob he will teach vs his wayes c. Loe they first knew the mount of the Church to which they ascended and knew it to be the mount of our Lord the house of the God of Iacob and then were taught and instructed in his lawes The spleÌ„dour of the Church guided them to the light of truth not her reuealed light to know the Church For this cause our Sauiour termed his Apostles their successors not the towers or houses only which hold bâ—
Church as a flatterer stileth him wrote directly agaynst them Where was that ordinary succession ordinary calling common consecration of Protestant superintendents of which M. Mason braggeth so much by three of our Bishops or such as were ordeyned by them when Whitaker denyed their Prelates and ministers to be ordeyned by Papisticall Bishops When he â—aught that they ought not to be created by them That the manner of consecrating by three Bishops Ibid. f. 308. did not take place in their lapsed Church That Catholique Bishops could not be induced to lay hands vpon Ricard Stock in dedicatory epist to my them That their succession was extraordinary not according to the receaued manner Were Masons ordinations then a foote His forged consecrations euery where practised when Whitaker so often and so aduisedly Lord Knowles protesteth the contrary But into such contradictions they are wont to fal who wrongfully lay claim to false pretended titles Mason lib. 1. 2. 3. 22. The chiefe reason which moued Mayster Whitaker Mayster Fulke and their consortes thus to disclaime froÌ„ the ordination of Catholike Bishops was because VVhitak contro 2. q. 3. cap 1. folio 184. Episcopi qui secuti GregoriuÌ„ magnum verifuerunt Antichristi Fulke in c. 20. Apo. sect 2. Sparke in his answere to M. Iohn d' Aâ—bins p. 23. they most iniuriously accounted them antichristian Prelates The Bishops sayth Whitaker which followed Gregory the great were true Antichrists They were as Fulke miscalleth them Prelates of the Antichristian Church Right Priests of Antichrist sayth D. Sparke yea nothing is more common among them then to cal our people the limmes of Antichrist our Church the congregation of Antichrist our Priests Fulke in c. 2. ad Thess sect 9. and in c. 17. Apo. sect 1. 4 in other of his works and Bishops the slaues and shauelinges of Antichrist our Popes euen Antichrists themselues Which although they be most malicious and spiâ—ifull calumniations howsoeuer Mayster Powell belieueth the letter as an article of faith Yet see the misery of English Superintendents when to the condemnation of all their neighbour brethren who want that calling they are fayne to begge their spirituall power from such as they misdeeme Antichristian Gabriel Powel in tract de Antichristo p. 2. Bishops when they cannot enter the folde of Christ but by the back-dore of Antichrist nor minister his Sacraments but by ordination from Antichrist nor feede his sheepe but by commission from Antichrist nor receaue holy orders and conferre them to others but by the authority ProtestaÌ„ts aredriuen to great extremityes wheÌ„ they beg from Antichrist all their christian rites of Antichrist Was the sonne of God so needy The Church his spouse become so bankrupt as not to haue any power or iurisdiction left but what it borrowed from Antichrist her deadly enemy Was Christ disrobed of all his inheritance and after so many ages did he repaire to you to restore him his right by the meanes of Antichrist By his slauish army by his Antichristian Idolatours O M. Mason how base are your thoughts how miserable your clergy when you are forced to run to this miserable refuge To go on Protestant mynisters want true mission or vocatioÌ„ to preach 23. The last defect of Protestant ministery is mission or vocation to preach which is so necessary to the function of a lawfull Pastour and duâ—y of the faythfull as Saint Paul sayth How shall they belieue him whome they haue not heard And how shall heare without a preacher But how shall they preach vnlesse they be sent In which words he chaineth together in a linke inseparably these fower thinges Fayth Hearing Rom. 10. v. 14. 15. Preacher and Mission and as Hearing is requisite in the belieuer that â—e may rightly belieue so Mission in the preacher that he may lawfully preach This mission or calling is of two sortes the one immediatly from God which is called an extraordinary Mission ought to be proued by apparant miracles the irreproueable seales conformations of Gods will The other mediatly only by authority communicated vnto them from Apostolicall men the vicegerents of Christ vpon earth which is tearmed an ordinary vocation the vsuall Mission now Matth. 28. Rom. 10. Eph. 4. Luther Tom. 5. â— VViteÌ„ in c. 1. ad Galat. folio 376. practised in the Church and which hath continued according to the promise of Christ and testimony of the Apostle confessed by Luther and shall continue euen to the end of the world without which whosoeuer arrogateth the name of a Preacher he is an vsurper an intruder that rusheth in at the window and entreth not at the dore he is a wolfe a theefe who cometh not but to steale kill destroy 24. Wherefore although we should bestow vpon Protestants the almes of ordination they so importunatly begge although they could deriue a true consecration Eavocatio durauit vsque ad nostra teÌ„pora durabit vsque ad finem muÌ„di which they shall neuer be able from Catholique Bishops yet their Commission and warrant to preach their Caluinisticall doctrine their vocation thereunto they can neuer shew For let them tell me who called them to that office Who gaue them authority to preach their Protestant fayth Temporall Princes and secular people whome Mayster Whitaker assigneth They cannot communicat that spirituall power they cannot preach themselues much lesse enable others to discharge that office VVhitak contro 2. q. 5. ca. 6. f. 36â— Agayne what Princes or people might they be No Catholike Princes would giue them commission to preach Protestant doctrine No Protestant Princes or people were heard of vntill Luther and his disciples had publiquely In vayne do ProtestaÌ„t mynisters pretend their calling from temporall Princes or secular magistrates preached their Protestant Ghospell In vayne then doe they seeke their calling from these Will they pleade it from some ecclesiasticall persons Priestes or Bishops But I haue often inculcated that there was not any Protestant Priest or Bishop in the world when these Sectaryes first beganne and as for Catholique Bishops they were so farre from giuing them any Commission to preach or power to mynister Sacraments after their manner as they excommunicated and forbad them all pulpits and oratoryes renounced all society and participation in Sacraments with them laboured by all meanes possible to hinder suppresse their false and new coyned Gospell Therefore M. Mason striueth to vnderprop their Mission not by letters of credit from any secular magistrates or orthodoxall Bishops but by the broad seale forsooth as he falsly supposeth of holy Scripture the common warrant to which euery heretique seemeth to lay clayme saying Cranmer the rest receaued Mason l. 2. c. 2. folio 11. from you the shell of succession without the kernell of doctrine For though our Church did giue men power to preach the truth yet being bewitched with Antichrist in many things it did not reueale the
vayne to be ready to obey him who reiect his Mynisters Therefore he commaundeth the word and doctrine to be required from the mouth of Prophets and Doctours who teach in his name and by his warrant least we foolishly hunt after new reuelations Yf this be so how durst your M. Caluin How durst our sectaryes deliuer a Gospell they neuer tooke from the mouth of any Prophet or Doctour Caluinus contra errores Serueti With what face doe they vaunt of obeying God when they disobey his Mynisters the interpreters of his will How shall we know that they who follow not the setled course prescribed by him doe not foolishly hunt after new reuelations Michael Seruetus forsooke that ordinary way he vsed the like pretense as M. Mason doth of reuelation froÌ„ Scripture the same Caluin inueighed agaynst him That like another Mahomet he rose a restorer of a new world with a new and vnknowne reuelation Is not this sayth he to make voyd the whole glory which Christ hath gotteÌ„ By thy own saying I coÌ„demne thee and thy fellowes o vngracious seruant For by the same argument thou o Caluin art like another Mahomet Caluin his followers come like Mahomet with new reuelations the English sectaryes progenitours like so many Mahomets who contrary to the publike truth receaued in the Church challenged another reuealed to them out of holy Scripture With whome I reason thus When Cranmer in England or any other beganne to vent their reformed Gospell eyther the same Gospell was preached by some lawfull Pastours in some partes of the world or not Yf it were not The Church of Protestants was no where extant the glory of Christs Church in their conceit was wholy extinguished If it were FroÌ„ those Pastours our sectaryes should haue deriued their succession To theÌ„ they ought to haue gone for their holy Orders 29. Or if the shell of ordinution from the Priestes of Tertullian in praes ca. 20. Antichrist was good inough for their Antichristian synagogue at least from them they ought to haue taken rraducem fidei semina doctrinae their letters patents and commission to preach From them they should haue gleaned the kernell of doctrine they should haue drawne from those pure Churches the line of fayth and seeds of doctrine as Tertullian anoucheth Aug. l. 5. de baps contra donatist cap. 26. which aduise S. Cyprian also giueth and S. Augustine much commendeth it saying That which he Cyprian admonisheth that we repayre to the conduite head that is to Apostolicall tradition and from thence direct the pipe to our tymes is an excellent The succession propagation of truth which heer we seeke cannot be learned out of Scripture 2. Pet. â— v. 16. thinge and without doubt to be obserued especially seeing in this mark of succession it is not the bare truth for which we inquire but the propagation traditioÌ„ reception coÌ„tinuance lineall descent of the truth how it hath been coÌ„ueyed by Pastour to Pastour in al succeeding ages how taught how belieued from the Apostles dayes euen vnto ours This cannot be learned out of Scripture because it followeth after the Scripture The succession of doctrine came after the Scriptures were written how shall it then be proued by the precedeÌ„t Scriptures which were in the Apostles time who endited them depraued and Athanasius ora 2. contra Arian peruerted by some to their owne perdition as S. Peter witnesseth and why may not such deprauatours much more be now How can the Scriptures beare witnes of the publication progresse true perseuerance of that Eos qui aliunde quaÌ„ a tota successione Cathedrae ecclesiastica originem fidei suae deducunt haereticos esse which fell out many yeares after their authours compilers were dead So that for the true doctrinal you must needs haue recourse to the true Pastoral succession which are inseparably chayned and linked togeather To leaue this way and endeauour eyther by Scriptures or by any other meanes to vphould the continuall descent propagation of fayth is an euident brand or note of heresy as S. Athanasius anoweth saying They are heretikes who de riue the origen of their fayth any where els then from the whole succession of the Ecclesiasticall chayre which he accounteth Aug tract 37. in Ioan there an excellent and an admirable way to fiâ—d out an hereticall sect And S. Augustine affirmeth That to be the Catholike fayth which comming from the doctrine of the Apostles is planted in vs by the line of succession S. Irenaeus also more auncient Irenaeus l. 4. cap. 45. then he sayth VVith whome the succession of Bishops from the Apostles tyme downeward remayned these are they who conserue our sayth doe expound the Scriptures vnto vs without danger 30. By this tyme thou perceauest courteous Reader the peruerse vnto ward course of Protestants who departed from the Pastours of the Church to the written word wheras they should haue repayred to her Pastours to haue learned without daunger the meaning of that word Thou perceauest the beggary or nullity rather of their prophane secular ministery which vndertaketh the care of sonles without any true election ordination succession or mission Thou perceauest how vainly they confide in their reuelations from Scripture who haue no certayne rule or publike warrant as Catholikes haue to knowe whether their reuelations proceed from God or no. Thou seest how they beare about them the earemarke of heretiks in deriuing their fayth from another Origene then the line of Apostolicall succession Thou seest how dangerously they vsurpe the functioÌ„ of Pastours who are wolfs robbers and soule-killers of the sheep so deadly bought with the bloud of Christ CHAP. XXI In which the Beginning Propagation Continuance of the true Fayth is proued to be a Note of the true Church and only to appertayne to the Roman Church which neuer altered the Faith it first receaued from the Apostles I SAY prophecying of the true Church and of the very place from whence Isay 2. v. 3. the preaching of the euangelical gospell should begin sayd The law shall come from Sion and the word of our Lord froÌ„ Act. 1. v. 8. IerusaleÌ„ Our Sauiour doth not only assigne the same beginning but foretelleth Luc. 24. v. 46. 47. the growth increase and continuance therof in these wordes You shal be witnesses vnto me in Ierusalem and in all Iury and Samaria and euen to the vtmost of the earth And Matth. 13. v. 37. 39. item 24. v. 14. It behooued pennance to be preached in his name and remission of sinns vnto all nations beginning at Ierusalem Then he auerreth that the seede of his word thus sowed in the field of the world shold increase and grow vntill the haruest That is vntill the last day vntill the consummation of all thinges Hence S Augustine Aug. de vnit Eccl. cap. 10. maketh this illation Let vs therefore holde the Church
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