Oracles of the Prophets the countenance of the Church is figured when at the first rising againe shee is renued into the ages of the moneth shee is hidden by the darknesse of the night and by little and little filling her hornes or right ouer against the Sunne rounding them doth shine with the light of cleere brightnesse The sixt assertion The false and malignant Church is oft time 〈◊〉 visible conspicuous and ample then the true Church and consequently eminent Visibility amplitude and splendor is no certaine note of the true Church The glorious face and outside of a Church which dazleth our aduersaries eyes was rather against Michea then for him all the Prophets prophecied c. It was rather against Eliah then for him for there were 450 Priests of Baal besides Câ—â—marims and hee took no notice in a manner of any seruant of God but himselfe It was rather against Ieremy then for him when all the Priests took counsell against him saying The law shall not depart from the Priest c. Nay the glorious outside and face of a Church was rather against Christ himselfe then for him All the chiefe Priests and Elders took counsell against Iesus Since Christs death to instance onely in one sort of Hereticks the Arrians vndoubtedly would haue carried the truth away by voyces and outward pomp for some hundreds of yeres if that were a safe triall for Saint Ierome complaineth Tunc vsiae nomen abolitum est tunc 〈◊〉 fidei damnatio conclamata est 〈…〉 Arrianum se esse miratus est Then the name of substance was abolished then the condemnation of the â—â—cene Creed was proclaimed the whole world sighed and maruelled that it became Arrian Vincentius putâ— theâ— case what was to be done Quando saith he Arrianorum venenuÌ„ non ià m portiunculam quandam sed pene orbem totum contaminauerat adeo vt prope cunctis Latini Sermonis Episcopis partim vi partim fraude deceptis caligo quaedam mentibus offunderetur When as the poyson of the Arrians did not infect a little portion but in a manner the whole world insomuch that almost all the Latine Bishops partly by force and partly by cunning were intrapped and had a kinde of mist cast before their eyes These things beeing so may we not iustly vpbraid the Papists as Gregory Nazianzen doth the Arrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Where are they now who vpbraid pouerty vnto vs and boast of their wealth who define the Church by multitude and despise the little flock of Christ who honour the sand and reproach the greater lights of heauen who treasure vp Check-stones and passe by Margarites The seauenth Assertion When there is a difference betweene the visible professors of Christianity and each party pretendeth it selfe to bee the true Church in opposition to the other the onely sure and infallible meanes to know which of the dissident parties are of the true Church is by trying their doctrine by Scripture To this touch-stone of truth the Prophet Esay directeth vs To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them And our blessed Sauiour Search the Scriptures for in them you think yee haue eternall life And S. Peter We haue also a more sure word of Prophesie vnto which you doe well if yee giue heed as to a light that shineth in a darke place By this rule the Bereans examined the doctrine of the Apostle searching the Scriptures daily whether those things were so Saint Austen best approoueth of this course to come to the knowledge of the true Church In Scripturis Canonicis requiramus Ecclesiam in the Canonicall Scriptures let vs search the Church And Non audiamus Haec dico Haec dicis sed audiamus 〈◊〉 dicit Dominus Sunt certi libri Dominici quorum authoritati vtrique consentimus ibi quaeramus Ecclesiam Let vs not heare I say this or Thou saist this but let vs heare This saith the Lord. There are certaine bookes of God to whose authority wee both consent there let vs seeke the Church And after much debating the matter hee concludeth the Chapter with these words Ergo in Scriptur is Canonic is eam requiramus therefore let vs seeke her the Church in the Canonicall Scriptures And Quisque nostrum non in iustitia sua sed in Scripturis quaerat Ecclesiam Aug. ep 48. Saint Basil directeth vs to the same course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With whomsoeuer doctrine agreeable to Scripture shall bee found the truth is alwaies to be adiudged to bee on their side To forbeare more allegations the learned Author of the imperfect work on Mathew hearing the name of S. Chrysostome deliuereth a firmer conclusion in formall and expresse tearmes and that seuerall times shewing that his iudgement was settled and resolued vpon it 〈…〉 modis â—stendebatur quae esset Ecclesia Christi et quae Gentilitas nunc autem nullo modo cognoscitur quae vera Ecclesia Christi nisi tantummodò per Scripturas quare quia omnia haec quae sunt proprie Christi in veritate habent et haereses illae in schemate similiter Ecclesiam similiter scripturas similiter baptismum similiter eucharistiam et caetera omnia demâ—m ipsum Christum Volens ergo quis cognoscere quae sit vera Christi Ecclesia vnde cognoscat in tanta confusione multitudinis nisi tantummodo per Scripturas Et pòst Qui ergò vult cognoscere quae sit vera Christi Ecclesia vnde cognoscat nisi tantummodò per Scripturaâ— Formerly it was shewed many waies what was the true Church of Christ and what was Gentilism but now it is knowne no other way which is the true Church of Christ but onely by the Scriptures Wherefore because all these things which properly belong vnto Christ in truth euen those heresies haue in shadow in like manner the Church in like manner the Scriptures in like manner Baptisme in like manner the Lords Supper and all other things finally Christ himselfe Hee therfore who is desirous to know which is the true Church of Christ whence should hee know it in such a great confusion of multitude but onely by the Scriptures And a little after Hee that will therefore know which is the true Church of Christ whence should hee know it but onely by the Scriptures It is obserued by those who follow the Law that when a Defendant excepts against the iudgement iurisdiction of the Court he certainely despaires of his cause in that Court. And what can wee interpret it in our aduersaries but distrust and despaire of their cause to detract as they doe from the perfection and except against the authority and sufficiency of Scripture for deciding all controuersies And heer I will be bold to turne the Iesuite Campions roring Canon against him and his fellowes Cùm multa sint quae aduersariorum in caâ—sa diffidentiam
discouered the abomination and filthinesse of the Whore of Babylon and begin to hate her and make her desolate and wee doubt not but in time other Princes and States will ioyne with them and perfectly accomplish this Prophesie by stripping her naked and eating her flesh and burning her with fire Now to sharpen my weapons a little vpon M. Fisher's Whetstone Confingant tale quid Haeretici confingant tale quid Papistae Let the Papists feine some such like thing let them deuise if they can any Protestant Church or any other society or person in the world in which the marks of Antichrist aboue-described are so conspicuously to bee seen as in the Romish Synagogue and the Head thereof and then I will confesse I haue spilt all my paines in deciphering these characters but till they haue brought some man State Society or Church in the world in whom the former marks are more visible than they are at this day in the Romish Church and her Head I shall bee euer of the opinion of that learned Iudge and States-man who said pleasantly that If the Pope of Rome were not Antichrist he had very ill luck for if there should be a proclamation or warrant to send for a man described by such marks as Antichrist is in the Apocalypse without all question the Pursuiuant would attache and bring the Pope of Rome The Protestant Relation Paragraph the eightth touching the demonstration of the Visibility of the Church by the eternity and immutability of faith Doctor Featly That Church whose faith is eternall perpetuall and vnchanged is so visible as the catholick Church ought to be and the Popish Church by M. Fisher is pretended to be But the faith of the Protestant Church is eternall perpetuall and vnchanged Ergo the Protestant Church is so visible as the Catholick Church ought to be and the Popish Church is pretended by M. Fisher to be M. Fisher. I distinguish the Maior That Church whose faith is perpetuall and vnchanged so as the names can be shewed is so visible as the Catholique Church ought to be and as M. Fisher pretends the Roman Church to be I grant it That Church whose faith is perpetuall and vnchanged yet so as the names cannot bee shewed in all Ages is so visible as the Catholique Church ought to be and as M. Fisher pretends the Romane Church ought to bee I deny it To the Minor I apply the like distinction and consequently to the conclusion in the same manner Doctor Featly What Answer you to the conclusion also This is a straine of new Logicke Master FISHER'S Answer This Argument as it is set downe is so far from being a demonstration whose propertie is To conuince the vnderstanding as it is not a probable or morall perswasion for I am verily perswaded that no wise man not alreadie possessed with Protestant opinions will or can bee so much as morally conuinced or in any sort probably perswaded by it that Protestants bee the true visible Church more then a man in case of doubt can be by the like Argument which a man may make to proue himselfe and his brethren to bee as well spoken of as any in all the parish thus Those who are in heart true honest men are as well spoken of as any in all the parish But I and my brethren are in heart true honest men Ergo. As this proofe is not able to make any man not partially affected to beleeue these men to be well spoken of or to bee honest-men so neither can Doctor Featlies proofe make any wise man beleeue Protestants to bee the true visible Church or to haue the true faith Secondly if the terme That Church bee vnderstood onely of a particular Church as for example the Church of England it is so farre from a Logicall demonstration as it hath not in it any Logicall Forme according to any of the vsual moods Barbara Caelarent c. But if it bee vnderstood vniuersally of euerie Church that is or may bee then both Maior and Minor are false and so it cannot bee a demonstration whose propertie is To consist of most certainly true propositions The Maior in this latter sense is false for that there may be a Church or companie who may haue inward faith eternall and vnchanged as for example a Church of Angels who for want of visible profession are not so visible as the Catholique Church ought to be The Minor is false also for the Protestant Church hath not the true primitiue faith neither is that faith they haue vnchanged but so often changed and so much subiect to change as one may say as a great person in Germany once said of some Protestants What they hould this yeere I doe in some sort know but what they will hould next yeere I doe not knowe Which is true in regard they haue no certaine and infallible rule sufficient to preserue them from change But if Doctor Featly shall say that hee neither meant the tearme That Church in either of the aforesaid senses but meant to signifie by it That one holy Catholique and Apostolique Church which the holy Scriptures doe shew both to haue perpetuall vnchanged faith and also to bee perpetually visible then indeed the Maior is true but the Minor is most false and so the argument is farre from being a demonstration especially when it endeuoureth to proue magis notum per ignotius viz. the visibilitie which is easily knowne by the truth of Doctrine which is more hard to be knowne especially by onely Scripture Of the sense whereof according to Protestants who say The whole Church may erre no particular man can bee infallibly sure for if the whole Church or companie to whom Christ promised the Spirit of truth to teach them all truth may erre then much more may euerie particular man erre and consequently no particular man can bee infallibly sure of the sense of Scripture Thirdly this Argument beggeth or supposeth that which is in question for in asking which is the true visible Church or congregation of the true faithfull wee aske at least vertually which is the true faith in regard the true Church cannot be without this true faith yea therefore doe wee ask which is the true Church that of it being first knowne by other marks wee may learne what is the true faith in all points in which wee yet knowe not what is to bee held for true diuine faith Fourthly although faith be prerequired to be in some or other members of the true Church yet inward faith alone without some outward profession by which it is made visible or sensible doth not sufficiently make a man to bee a member of the visible Church Let D. Featly looke back vpon his Argument and tell vs what Academicall learning taught him to call it A demonstration à priori Doctor FEATLY's Reply I know diuers learned men haue beene of the opinion that Aristotles Demonstrator doth dwell vnder the same roofe with Tullies Orator and Xenophons
ex Scripturis arguuntur in accusationem conuertuntur ipsarum Scripturarum quasi non rectè habeant neque sint ex authoritate quia variè sunt dictae et quia nō possit ex his inueniri veritas ab his qui nesciunt traditionē nō enim per literas traditā illam sed per viuam vocē When they are conuinced by Scripture they fall on accusing the Scriptures thēselues as if they were not as they ought to be or were not of authoritie and that they are variously or ambiguously vttered and that out of them the truth cānot be found by those who are ignorant of tradition for that it viz. the truth was not deliuered by letters but by word of mouth Is not this in part your plea at this day that the scriptures are ful of ambiguities that they receyue countenance whole authority quoad nos from the Church that the written Word without vnwritten traditions is not sufficient Thirdly there is no positiue Article of our faith which you your selues or the learnedst among you doe not hold and beleeue as Catholique therefore wee are on a sure ground euen by your owne confession To instance in most of the principall Articles First wee beleeue the Canonicall Scripture to be the Word of God you beleeue them also to bee so but adde vnto them the Apocrypha Secondly wee beleeue the Originals of the two Testaments in Hebrew and Greek to bee authenticall and of vndoubted authoritie you I hope beleeue so too but you adde that the vulgar Latin Translation is authenticall also Thirdly wee beleeue the written Word of God to bee the ground of faith you beleeue so but adde thereunto the vnwritten word Fourthly we beleeue that Christ is the Head of his Church you beleeue so likewise but adde vnto him a visible Head the Pope Fiftly we beleeue that there are two places Heauen for them that shall bee saued and Hell for them that shall bee damned you beleeue so too but adde thereunto other places more Purgatorie Limbus patrum and Limbus infantum Sixtly wee beleeue that the true God is to be worshipped in Spirit and truth you beleeue so too but you adde that hee may bee analogically and relatiuely worshipped by Images Seuenthly we beleeue that we ought to call vpon God you beleeue so too but adde heereunto that you may call vpon Saints Eightthly we beleeue that Christ is our Mediator both of redemption and intercession you beleeue so too but you adde to him Angels and Saints vpon whose intercession and merits you in part relie Ninthly we beleeue that the Saints departed beare most ardent affection to the Saints liuing vpon earth and pray in generall for the Church militant you beleeue so too but adde that they haue knowledge of our particular necessities and pray to God in speciall for vs. Tenthly we beleeue that Christ hath instituted two Sacraments in his Church Baptisme and the Eucharist you beleeue so too but adde to them fiue other Matrimonie Penance Ordination Confirmation and Extreme Vnction Eleuenthly we beleeue that grace is annexed to the Sacraments in such sort that all those who worthily receiue them participate also of sanctifying grace you beleeue so too but adde that the Sacraments conferre this grace ex opere operato a worse Solecism in Diuinity than in Grammar and that God is tied vnto them so that all children dying without Baptism are necessarily damned Twelfthly wee beleeue that the intention of the Minister is requisite to the right administration of the Sacrament you beleeue so too but you adde that the effect of the Sacrament dependeth vpon the intention of the Minister Thirteenthly we beleeue that in the Eucharist the worthy Communicant really partaketh of Christ's Body you beleeue so too but adde that Christ is receiued orally and carnally vnder certain Accidents the elements beeing transubstantiated Foureteenthly we beleeue that we are iustified and saued by the merits Passion of Christ you beleeue so too but adde thereunto your owne merits and satisfaction Fifteenthly we beleeue that we ought to pray for all the members of Christs militant Church vpon earth you beleeue so too but adde therunto that wee may and ought to pray for the Dead also Sixteenthly we beleeue and receiue the three Creeds the Apostles the Nicene and that of Athanasius and the foure generall Councels you beleeue them also but adde a fourth Creed viz. the twelue new Articles coined by the Pope and annexed to the Councell of Trent Thus you see how the Articles of our beleefe are drawne out of your owne confessions That which wee hold for matter of faith necessary to saluation you and in a manner all the Christians in the world hold as we And therefore our doctrine is Catholique according to Vincentius Rule quòd ab omnibus quòd vbique quòd semper whereas your additions to the Catholique faith were neuer maintained neither by all Christians in any Age nor by any Christians in all Ages Neither you nor all the Papists in the world are able to proue any one point of your Trent-faith wherein you differ from vs to be Catholique And now let vs hear your Paralogisms against my demonstration Obiect 1. First you say it conuinceth not the vnderstanding and therefore is no demonstration Answer This obiection of yours sheweth that you need to be informed in your vnderstanding how a demonstration conuinceth the vnderstanding It is not the property of a demonstration actually to conuince the vnderstanding but potentially or vertually The meaning of this Proposition A demonstration conuinceth the vnderstanding is this that A demonstration hath in it power and strength to inforce the vnderstanding of any intelligent man to assent to the conclusion the premises beeing before apprehended by him and euery demonstration is a Syllogisme and euery Syllogisme proceedeth ex quibusdam positis To illustrate this by that vsuall example of the eclipse of the Moon which the Astronomers demonstrate by the cause to weet the interposition of the earth between the Sun and the Moon Before this demonstration will conuince the vnderstanding of any man he must first haue the tearms expounded vnto him afterwards he must be taught that the Moon hath not light of her self but receiueth it from the Sunne thirdly that the Sunne casteth his light by right lines Fourthly it must be shewed how in such points called by Astronomers Caput cauda Draconis the Sunne and Moone are diametrally opposed whereby it comes to passe that by the interposition of the earth the Moon is debarred from receiuing light by the Sunne-beames And thus in the end the vnderstanding is conuinced by this demonstration That which is hindred from receiuing light from the Sunne by the interposition of the earth is eclipsed But the Moon in the points aboue-named viz. the head and taile of the Dragon is alwaies hindred from receiuing light from the Sunne by the interposition of the earth Ergo the Moon alwaies in those
faith of the Protestant Church is eternall perpetuall and vnchanged Therefore the Protestant Church is so visible as the Catholique Church ought to be and the Popish Church is pretended by M. Fisher to bee M. Fisher. I distinguish the Maior That Church whose faith is perpetuall and vnchanged so as the Names can bee shewed is so visible as the Catholique Church ought to be and as M. Fisher pretends the Roman Church to be I grant it That Church whose faith is perpetuall and vnchanged yet so as the Names cannot be shewed in all Ages is so visible as the Catholique Church ought to bee and as M. Fisher pretends the Roman Church to be I deny it To the Minor I apply the like distinction and consequently to the Conclusion in the same manner D. Featly What Answer you to the Conclusion also This is a Strain of new Logick M. Fisher. Tolle distinctionem D. Featly A strange distinction of the etemity of faith by Professers to be named and not to bee named What are Professers nominable or innominable to the eternity of faith M. Fisher. Conclude that which I deny that the Protestant Church is so eternall as the Names of visible Protestants in all Ages may be shewed D. Featly That Church whose faith is the Catholique and Primitiue faith once giuen to the Saints without which no man can be saued is so perpetuall visible as the Names of some of that Church may be shewed in all Ages But the faith of the Protestant Church is the Primitiue and Catholique faith once giuen to the Saints without which none can be saued Therefore the faith of the Protestant Church is so perpetuall and visible as the Names of some of that Church may be shewed in all Ages M. Fisher. I answer the Minor If this Proposition bee taken simply in it selfe I absolutely deny it but if this Proposition bee considered as it must bee as related to the first question and the end thereof I further adde that it is not pertinent to that end for which the whole Dispute was intended to weet to shew to those who are not able by their owne ability to finde out the infallible faith necessary to saluation without learning it of the true visible Church of Christ and consequently the Visibility of the Church is first to be shewed before the truth of doctrine in particular shall be shewed D. Featly First what speak you of those who are not able by their owne abilities to finde out faith Is any man able by his owne ability without the help of diuine grace Secondly what helpeth the Visibility to confirm the truth of the Church Visibility indeed prooues a Church but not the true Church Heer M. Fisher alleaged some words out of D. Field of the Church supposing thereby to iustifie his former Answer Whereunto D. Featly promised Answer should be made when it came to their turn to answer now hee was by order to oppose M. Fisher. D. Featly The Summe of your former Answer was that the Minor of my former Syllogisme was both false and impertinent It is neither false nor impertinent Therefore your Answer is false and impertinent And first my Minor is not false M. Fisher. I answer to the Antecedent that it is both false and impertinent but I adde that for the present it must first be prooued to be pertinent or else it diuerteth vs from the chief end of our Dispute which was as I said before that infallible truth may bee learned of the true visible Church and not the true visible Church by first finding euery particular infallible truth and by that to conclude which is the true visible Church D. Featly I proue that the Minor is pertinent That Minor Proposition which together with the Maior doth necessarily and directly inferre the Conclusion of the Minor last denied is pertinent to the probation of that Minor denied But the Minor Proposition of the third Syllogisme doth necessarily and directly inferre the conclusion of the Minor last denied Therefore the Minor of that Syllogism is pertinent Note that M. Fishers Answers to euery one of these Syllogismes were penned by him verbatim with the aduice of M. Sweet and one other suggesting priuately and amending what they thought fit Which breeding much delay irkesom to the hearers and the Opponent then saying You are very long M. Fisher M. Chamberlane standing by said Let him alone for he and his learned Councell are not yet agreed M Fisher. I distinguish the Maior That Minor proposition which together with the Maior doth necessarily and directly inferre the conclusion of the Minor in such manner as it may serue for the purpose to which the whole Dispute is ordained I grant it to be pertinent But if it doe inferre the conclusion yet not in such manner as it may serue for that purpose for which the whole Dispute was ordained I deny the Maior Heere the Disputants iarred and so the Writer ceased yet that which followeth was then deliuered by them D. Featly That Minor which together with the Maior inferres the proposition last denied the whole processe hauing beene per direct a media is pertinent to that purpose to which the Dispute is ordained But this Minor together with the Maior directly and necessarily inferres the proposition last denied the whole processe hauing beene per directa media Therefore it is pertinent to that purpose to which the Dispute is ordained M. Fisher. Your Media in your Syllogismes were directa but they tended not ad directum finem D. Featly This is a Bull. M. Fisher. Media directa yet not addirectum finem that is direct and not direct for Media are said to be directa only ratione finis in regard of the end M. Sweet Is there not a fault in arguing called transitio à genere in genus When a man by arguing quite leaues the maine question and subiect D. Featly I acknowledge that transitio à genere in genus is a fault in disputing but I neuer heard that the inference of the effect by the cause was transitio a genere in genus such was my argument For faith in a right beleeuer produceth profession and confession thereof which makes a visible member and the like profession of many members a visible Church Where the cause is perpetuall the effect must needs bee perpetuall Therefore where the faith is perpetuall the profession thereof must needs be and consequently the Visibility of the professors thereof Is this transitio à genere in genus D. Good M. Sweet you once learned better Logick in Cambridge then you shew now Heere againe those of M. Fishers side calling for names Where are your names D. White sayd D. White This is nothing but an apparant tergiuersation you will not answer any argument directly nor suffer vs to proceed in our argument and therefore I require you M. Fisher according to the order mentioned in the beginning for each party to haue an houre and a
renounce all the particular errors of the present Romish church at this day for such Protestants could not bee much before Luther The particular diseases must in nature bee presupposed before a particular remedy can bee applyed vnto them Reformation necessarily presupposeth a disorder and deformation Neither doe wee restraine the name Protestants to such only as in particular set themselues directly and professedly against some speciall error of Popery as of Transubstantiation Purgatory Indulgences c. for such professed opposing could not bee imagined before such errors were in beeing But as the Fathers before the Councell of Nice did not in words define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that the Son was of the same substance with the Father and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely that is of a like substance nor professedly wrote against the Heresie of Arius by name yet are they rightly esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed or maintainers of the right beliefe touching the consubstantiality of the Sonne to the Father because out of their Sentences and Writings this truth may be deduced howsoeuer it be not formally expressed in the tearme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So all those are to bee esteemed Protestants who holding nothing against the protestant faith deliuer some doctrines and positions from which some error of Popery or other may bee cleerly refuted whether such error were then maintained by any in the Church of God or no. Of the tearme Visible A Church may be said to be visible two manner of waies either Visible to the whole world and that eminently and in some sort pompously as the Roman Empire kingdom of Naples or respublica Venetorum in which sense the Papists affirm that the true Church ought alwaies to bee visible but wee denie it Or visible to all the members of that Church either such as God hath already called or such as he will call in time who by searching and due inquirie may and shall finde out the true Church their mother In this question we vndertake not to prooue a Protestant Church visible in all Ages in the first acception but in the later onely wee maintaine a visible but not a conspicuous eminent and glorious face of a Church in all Ages consisting of an apparant Hierarchy as the Papists teach I shall not need to adde more distinctions for the explication of this first question I come therefore briefly to the particular assertions seruing for the confirmation and illustration of the generall and mayne conclusion touching the Visibility of the Protestant Church The first assertion The Church in the most strict and proper acception thereof is the whole company of Gods elect Thus S. Paul in the Epistle to the Hebrewes describeth her The generall assembly and Church of the first borne which are written in heauen And Saint Gregory vpon Ezechiel There is one Church of the elect both going before and following after And againe vpon the Canticles Christ according to the grace of his foreknowledge hath built a holy Church of Saints which shall eternally perseuer in grace And Saint Bernard This is the Church of the Elect. Of this Church Saint Austen speaketh most expresly He shall neuer be withdrawne from that Church which is predestinated and chosen before the foundations of the world yet poore Iohn Hus as H. C. a zealous Papist rightly obserueth was burnt by the decree of the Councell of Constance for saying no more in this point then Saint Paul and Saint Gregory said before him viz. Catholica Ecclesia est omnium praedestinatorum duntaxat The Catholique Church consists of all those that are predestinate and of them onely But the best is as our Humfrey speaketh pertinently Combustus est non confutatus Hussius Iohn Hus was indeed burned but hee was neuer confuted His doctrine is written with a poynt of a Diamond neuer to bee razed out for it is Gods truth The foundation of God standeth sure hauing this seale The Lord knoweth them that are his And so I fall into my second assertion The second assertion The Church in this acception as it consisteth of the elect onely is knowne to God onely and consequently is inuisible This the Apostle teacheth The Lord knoweth them that are his And the Spirit intimateth as much in these words I will giue him a white stone and in it a new name written which no man knoweth sauing hee that receiueth it For what man knoweth the things of a man saue the spirit of man which is in him The heart of man is deceitfull aboue all things who can knowe it I the Lord search the heart I try the reines This soueraigne priuiledge of Almighty God to sound the bottome of mans heart the faithfull acknowledge in their deuâ—utest prayers as Salomon Thou euen thou onely knowest the hearts of all the children of men And Ieremie Thou that triest the Righteous and seest the reines and the heart And the eleuen Apostles Thou Lord which knowest the harts of all men Now if God onely knowe the heart he onely knowes who beleeue in him and loue him in sincerity of heart Therefore let none saith Saint Cyprian arrogate that which the Father hath giuen to the Sonne onely to weet in the floore of the Church to take the fanne and seuer the chaffe from the wheat The elect are the first borne whose names are written in heauen Heb. 12. 23. Now what earthly man will take vpon him to reade that which is written in heauen Saint Prosper forbeares it defining that God is hee who defineth the certaine number of those who are predestinated to eternall life Whence we may rightly conclude that the Pope in canonizing Saints and entering them into the heauenly Hierusalem incurres into a praâ—unire by encroching on the prerogatiue of Almighty God who reserueth to himselfe alone the discerning of vessels of honour from vessels of dishonour that is the elect from the reprobate But our aduersaries obiect If wee restraine the Church to the elect and pronounce them inuisible we make a Platonicall Idea or an aerâ—all body or mathematicall abstract of the Church Heereunto we answer first out of Saint Prosper Certum apud Deum esse numerum electorum tam impium est negare quà am ipsi gratiae contraire It is as impious to deny that the number of the elect is certaine with God as to deny grace it selfe And will any dare to call that a fansie or an imaginary Idea which is most certaine in the knowledge of God Secondly we teach not that the Church in this notion is an Idea extra rem or singularia or a body houering in the aire or floting in the fansie we teach that it truly subsisteth partly in heauen in the triumphant and partly on earth in the militant part therof This militant part though in respect of the whol number inward
loquuntur tum nihil aqué atque sauctorum maiest as biblioruÌ„ foedissimè violata 〈…〉 quid causa a fuit vt Euangelium Mathaei Acta resigerent Apostolica Desperatio c. Quid 〈◊〉 vt omnes Pauli repudiarent Epistolas Desperatiâ— I may adde following his tune Quid Piggiâ— Hosio Lyndano quid Stapletono Bellarmino c Whereas there are many things which proclaime our Aduersaries distrust of their cause so nothing so much as their profane violating of the Maiesty of holy Scripture What was the cause that the Manichees repeale the Gospell of Saint Mathew and the Acts of the Apostles Desperation What was the cause that the Ebionites reiected all the Epistles of Saint Paul Desperation I may goe on following the same note and tune and say What is the cause that Ludouicus cals the Scriptures Dead inke Desperation What is the cause that the Bishop of Poictiers stiles it in like maner rem inanimem et â—â—tam a thing without life and dumb Desperation What is the cause that Piggius Ecehius 〈◊〉 Pereonius Norris diuers others so much detract from the authority and sufficiency and obscure the excellencie of Scripture by terming it Nasum cereum Euangelium nigrum Theologiam atramentariam Lesbiam regulam a Nose of waxe a black Gospell inkie Diuinity a Lesbian rule Desperation They appeale from Scripture vnder pretence that it is an imperfect rule and dumbe Iudge and therefore refuse to be tryed by it in the points of difference betweene vs why because that if they should referre the ending of all Controuersies to Scripture and put themselues on Christ and his Apostles they soon knowe what would become of them and their cause The eightth Assertion The paucitie of right Beleeuers and obscurity and latencie of the true Church protesting against the corruption and idolatry in the later ages therof is most clearely foretold in Scripture First by our Sauiour When the Sonne of man commeth shall he finde faith on the earth Maldonat the Iesuite answereth Vix fideminueniet He shall scarce finde faith False Christs and false prophets shall arise and shall seduce many yea they shall do signes and wonders and seduce if it were possible the Elect. Secondly by Saint Paul the Spirit speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exertè expresly that in the latter dayes some shall fall from the faith And in the second to the Thes. 1. There shall be a falling away first Thirdly by Saint Iohn After a thousand yeers Satan must bee loosed a little season And The taile of the Dragon drew the third part of the Starres of Heauen And All the world wondred after the Beast and they worshipped the Beast saying Who is like vnto the Beast c. All that dwell vpon the earth shall worship him whose names are not written in the Booke of Life c. All nations haue drunke of the wine of the wrath of her fornications c. And no maruell that the true seruants of God were reduced to such a paucity when the diuell and Antichrist set all their forces against them The Serpent casts out of his mouth water as a flood after the woman that hee might cause hâ—r to be caried away of the flood I might alledge many pregnant testimonies both out of the antient Fathers the learned Papists also of later time for the blacke and gloomie darke and dismall dayes of the Church vnder the last and greatest persecution by Antichrist But Saint Austens testimony is so cleere for the obscurity and latency of the Church that I need adde no more Ecclesia est Sol Luna et Stellae quando Sol obscurabitur et Luna non dabit lucem suam et Stellae cadent de coelo Ecclesia non apparebit impijs vltra modum saeuientibus The Church is Sunne Moone and Starres when the Sunne shall be darkned and the Moone shall not giue her light and the Starres shall fall from heauen the Church shall not appeare the wicked raging against her without all measure Mee thinks I heare our aduersaries say What makes this obseruation for the Protestant Church or faith I answer Much euery way It furnisheth vs both with a strong defensiue weapon and offensiue also The defensiue may be thus framed That Church which hath beene persecuted massacred wasted and driuen to great extremity and reduced to a small number resembleth the true Church as the state thereof is described in her later Ages But the Protestant Church especially since the 1000 yeere after Christ hath beene persecuted massacred wasted and driuen to great extremity and reduced to a small number Therefore the Protestant Church in this respect resembleth the true Church and consequently her obscurity maketh rather for her then against her We may also on this Anuil shape an offensiue weapon in this manner The true Church in the later Ages thereof must be in great distresse and driuen to a narrow compasse The Popish Church hath not beene so Therefore the Popish Church is not the true Church For they make eminent Visibility and splendour a note of their Church If they answer that their Church vnder heathen and Arrian Emperors hath beene grieuously persecuted I reply First that those who suffered Martyrdome in those daies were rather our Martyrs then theirs because they sealed with their bloud the truth of Scripture-Doctrine and not of Popish traditions or additions Secondly those blessed Martyrs suffered in the first Ages of the Church long before the 1000 yeere in which Satan was let loose but wee speake of the persecutions of the true Church in her latter Ages Therefore when the Papists insultingly demand of vs Where appeared your Church in the Ages before Luther the best way to represse their insolency is to put a crosse interrogatorie to them Where did your Church lie hid When did it fly into the Wildernesse for the space of 1260 dayes When did the Beast with seuuen heads and tenne hornes push at it In the raigne of what Popes did the red Dragon cast a flood of waters to drowne her As for the predecessors of our faith and Standard-bearers of our Religion it appeareth vpon their owne records how the Whore of Babylon embrued her hands and died her garments scarlet-red in the blood of them persecuting and executing them vnder the names of Berengarians Lyonists Henricians Petrobrusians Albingenses Waldenses Wickleuists Thaborites Hussites Lutherans Caluinists and Hugonots and the like Heere see the craft of Satan and malice of Antichrist and his Ministers they wasâ—e the flock of Christ with bloudy slaughters and require of vs Where are those of our brethren whom they haue slaine They traduce vs for paucity whom they by their massacres haue brought to so small a number They vpbraid vs with those maymes and skarres which themselues haue giuen vs and put vs to produce those euidences which themselues haue burned and made away as shall appeare more at large hereafter The ninth Assertion
Sacrament without wine vsing water in stead of it If any of our Ancestors either ignorantly or simply hath not obserued and kept that which our Lord hath taught vs c. through our Lords indulgency pardon may bee granted to his simplicity This he proueth to be a grosse error and a foule abuse yet he excludeth not them who are tainted with this spot from hope of saluation And Saint Cyprian himself had reason to censure charitably an errour in others because himself needed at least a pardon of course for his opinion touching re-baptizing for his zeal against Hereticks transported him so farre that he rejected and disannulled Baptisme administred by them whereby he may seem to touch dangerously vpon the rock of the Donatists heresie yet Saint Austen doubteth not to affirm that he made a recompence for this his errour by the aboundance of his charity in his life and plentifull effusion of his bloud for the testimony of Christ at his death As it was said of Augustus Pompeij statuas erigendo suas confirmauit that by erecting Pompey's statues hee made his owne stand the longer so we may truely say that Saint Austen by framing the former Apology for Cyprian made the easier way in the mindes of all indifferently-affected for his owne defence I would that this most judicious Doctor of the Church for whom all the Christian Churches striue as the Greek Cities for Homer nihil quicquam humani pateretur But I haue learned from Vincentius Nuditatem reuerendi patris nèque meis temerare oculis neque alienis patere velle sed auersum tegere quod est erratum sancti viri nec approbâsse nec prodidisse All that I haue already intimated rather than expressed in this kinde is to shew that euery prick is not a wound euery spot not a sâ—ain in an ancient Writer that euery difference in judgement makes not a rent in the Church and consequently that although Waldo or Wicklef or Husse or any other fore-runner of Luther's reformation in our daies might haue some priuate differences between themselues and from vs as the ancient Doctors had yet that these discords hinder not but that they and wee may beare a part in some concent and harmony of belief on earth and sing the same Halleluiah in heauen As for those foule aspersions of Sorcery Manichisme maintenance of impurity and subiecting God to the diuell and the like laid vpon the Waldenses and Albingenses Wicklef and the Hussiâ—es or any of them we shall easily blowe them away euen by the breath of our Aduersaries in the declaration of the next conclusion The second Assertion The Professors of the truth haue had alwaies false scandals laid vpon their faith and life Our blessed Redeemers most holy Doctrine and sanctified life escaped not the slanders of malicious tongues set on fire of hell Saint Stephen was traduced for blasphemie against God and Moses Saint Paul for Heresie I tremble to rehearse what malice hath broached against the Saints and Martyrs in the Primitiue Church as that they worshipped an Asse head et antistituÌ„ suoruÌ„ genitalia that they murthered Infants and sed vpon their flesh and licked their bloud that putting out the lights they committed incest and all manner of filthinesse one with another Let Rubius and Parsons and Sanderâ—â— and Coccius and Cocleus and Bâ—lsack rid the bottom of their rancorous stomack against Walde Wiclef and Hus and Luther and Caluin they cannot voyd worse matter of fiction then such as the Heathen vented against the Primitiue Christians But as God in former times vsed the tongue of Pliny and diuers other Gentiles to licke out those blots which were cast on the Christians by Gentiles so in these later times also hath God made the tongues of Papists themselues to serue as spunges to wipe away Popish aspersions vpon the aboue-named Professors of truth For the 9. Articles obiected in particular to the Waldenses by Antoninus Prateolus Lutzenburgius Parson Doctor Vsher now Lord Bishop of Methe hath so cleared them euen by the testimonies of Papists from those erronious assertions and scandalous aspersions that the Papists themselues seeme to be ashamed of their shameless slanderâ— It shall suffice for the strengthning of my former conclusion to call in three or foure Papists of note for their purgation they are Du Hallyan Rainerius Thuanus and Cocleus Hallyan speakes but lispingly because he durst not speake plaine yet hee saith enough to conuince the enemies of the truth of shamefull calumniation The principall point saith he which brought the Waldenses into vniuersall hatred and which charged them with more euill opinions then they had was the libertie they tooke to blame the dissâ—lutenes of Princes and of the Clergie yea to tax the Popes themselues this was the Helena that wrought all their troubles as Rainerius the Inquisitor ingenuously confesseth This sect hath a great shew of godlinesse because they liue iustly before men and beleeue all things well concerning God and all the articles contained in the Creed solummodò Romanam Ecclesiam blasphemant et Clerum onely they speake euill of the Church of Rome and of the clergie Thuanus after hee had set downe truly the opinions of the Waldenses wherein they concurre with the Reformed Churches at this day addeth His praecipuis et certis eorum doctrinae capitibus alia affict a sunt de coniugio resurectione animarum statu post mortem c. To these especiall and certaine heads of their doctrine there are other added concerning wedlock the resurrection the state of soules after death c. Neuer did any mans stomacke more boyle with rancor and malice against any then Cocleus his against Wiclef whom hee condemneth to greater torments in hell then Iudas or Nero yet the truth extorted from Cocleus himselfe so much as in the iudgement of any indifferent man may cleare him and his scholer Hus froÌ„ those erroneous Articles that were laid to Hus his charge When hee was required by the Bishops to abiure the doctrine hee had taught he refused so to do lest he should wound his conscience and the truth of God but withall protesteth and that solemnly and that three seuerall times and that at the instant of his death that hee neuer held any of those Articles which the false witnesses deposed against him but held and taught and wrâ—te alwaies the contrary In a word hee breathed out his last gaspe with a complaint against his false accusers for laying to his charge doctrines hee neuer held taking it vpon his death that hee taught nothing but the truth of the Gospel which he would now seale with his bloud Hee had no sooner thus cleared his innocencie but his enemies set fire on the â—agot and burnt the Saint of God to ashes And shall wee imagine that Wiclef with whom Iohn Hus praied that his soule might bee after death whose picture Ierome of
some outward profession by which it is made visible or sensible doth not sufficiently make a man to be a member of the visible Church It is a true rule in Philosophy Vehemens sensibile corrumpit sensum the bright light of a Demonstration so buzzardeth you that you see not where you are nor knowe what you are about I am so farre from affirming that inward faith without outward profession maketh a visible member of Christs Church that from inward faith I inferre necessarily ex consequenti outward profession which as I sayd in the Conference makes a member of the visible Church Doo you grant the consequence or deny it If you grant it my Argument proceedeth if you deny it confirmabit pro me vester Aristoteles your great Clerke Cardinall Bellarmine makes good the consequence in this manner Qui non confitentur fidem sed eâ in corde retentâ exteriùs profitentur perfidiam et idololatriam non sunt boni nec saluantur cùm ad Roman 10. dicat Apostolus Corde creditur ad iustitiam ore autem fit confessio ad salutem et Mat. 10. Omnis qui negauerit me coram hominibus c. They are not good men nor shall bee saued who do not confesse the faith but keeping it in their hearts outwardly professe perfidiousnesse and idolatry For the Apostle Rom. 10. saith With the heart man beleeueth to righteousnes but with the tongue man confesseth to saluation And Mathew 10. Whosoeuer denieth me before men him wil I deny before my Father which is in heauen Let Master Fisher therefore looke back vpon my Argument and demonstrate to me though à posteriori what Academicall learning taught him to deny it to bee a demonstration à priori The Protestant Relation Paragraph the ninth touching a testimony alleaged by Master Fisher out of Doctor Field Doctor Featly That Church whose faith c. But the faith of the Protestant Church is the Primitiue Catholick faith once giuen to the Saints Ergo. M. Fisher. I answer the Minor If this Proposition bee taken simply in it selfe I absolutely deny it but if this proposition bee considered as it must bee as related to the first Question and the end thereof I further adde that it is not pertinent to that end for which the whole Dispute was intended to weet to shew to those who are not able by their owne ability to finde out the infallible faith necessary to saluation without learning it of the true visible Church of Christ and consequently the Visibility of the Church is first to bee shewed before the truth of Doctrine in particular shall be shewed D. Featly First what speake you of those who are not able by their owne ability to finde out faith Is any man able by his owne ability without the help of diuine grace Secondly what helpeth the Visibility to confirme the truth of the Church Visibility indeed prooues a Church but not the true Church Heere M. Fisher alleaged some words out of D. Field of the Church supposing thereby to iustifie his former Answer Whereunto D. Featly promised Answer should bee made when it came to their turne to answer now hee was by order to oppose M. Fisher. Master FISHER his Answer These words either were not spoken or M. Fisher did not regard them beeing in the midst of his Answer in which he went on shewing the necessity of a visible Church by a saying of D. Fields viz. Seeing the controuersies of Religion at this day are so many in number and so intricate in nature that few haue time and leasure fewer strength of wit and vnderstanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to seeke out which among all the Societies of men in the world is that Spouse of Christ the Church of the liuing God which is the pillar of the Truth that so they may embrace her Communion follow her direction and rest in her Iudgement M. Fisher therefore I say beeing busily speaking this did not regard what D. Featly did then say but might easily haue answered first that he neuer meant that any were able of themselues without help of Gods grace to attaine the true faith which hindreth not but that some may haue that ability of wit and learning by which they can better examine controuersies of faith then those that want these abilities Secondly although Visibility alone doe not prooue the true Church yet it supposing Gods promises that the true Church shall be alwaies visible much helpeth and want of Visibility in any one Age prooueth a company not to bee the true Church Doctor FEATLY'S Reply This parcell of your Answer containeth in it an allegation out of D. Field and an alleuiation or mitigation of a speech of yours sauouring of Pelagianisme To your allegation out of D. Field I answer Mitte quod scio Die quod rogo D. Fields speech I acknowledge which is very pertinent to his end but nothing to yours that it is requisite for all Christians especially the weaker to fly to the Church and hide themselues vnder her wings to preserue them from the danger of Romish Kites as D. Field prudently obserueth so no Protestant to my knowledge denieth Our Nouices and Catechumeni are taught as to honor God their Father so also the Church their Mother Now because the Whore of Babylon beareth her selfe as if shee were the Spouse of Christ and true Mother of all Christians it is most behoouefull to all those that haue care of the health of their soules to distinguish their true Mother from a false harlot the sincere milke and wholsome brests of the one from the poysoned dugs of the other to which end D. Fields Treatise of the Church is a singular help which when I reade mee thinks I see that strong wrestler Iritarius so much innobled by Pliny qui rectos â—t transuersos celatim toto còrpore habuit neruos who had double sinnewes running acrosse ouer all his body so able so sinewie a Writer is D. Field who hauing well traced true antiquity doth in that whole Treatise take vp your owne weapons and conquereth you with them hee takes away your strongest harnesse in which you trust I meane the Catholique Church proouing it to bee ours not yours To the authority of Scriptures which I here beginne at hee addeth the consent of the Church of the liuing God the pillar of truth in whose determination and Communion both wee and you are to rest But doe you M. Fisher in earnest or with mentall reseruation appeale to D. Fields iudgement Me thinks you draw the latch as if you meant to enter into the penetralia Clozet of that work of the Church If you bee willing so to doe I will leade you into the Entrie Turne me but the page ouer you shall finde before the circuit of the sentence alleaged by you be ended a Writ of Error sued against that Church which wil needs be the Mistresse and