a part and distinct that such as reade our papers may knowe when one matter is ended or agreed vppon and doe not thrust other things in heere If you graunt it Saie so If you doe not speake directlie to this point in this place and of no other I will not heare of erring or not erring in fundamentalls or not fundamentalls I haue nothing to doe with that It shall haue a place a part I looke onelie which is the Church answearing to the description whether it be subiect to errour in any thing or be not whether it doth erre actuallie or euer hath actuallie bene in errour I meddle not here with that The thing described in Prophecie the substance of the thing the Church I looke for and haue found her by her proportion by her face it is not yours it is ours THE SEVENTH CHAPTER Wherin answeare is giuen to some exceptions made against the Vniuersalitie of the Church THe Arguments which you and your abotters make against the foresaid vniuersality of the Church S. Aug. de Vnit. Eccl. c. 12. are answeared easily And whereas first as Donatists heretofore did allso you plead for your pouertie ād paucitie of adherentes that there are fewe chozen and the world full of fooles I confesse there are to many fooles indeede and haue bene euer if you consider the whole collection of all kinde of Heretickes together with Paganes and Atheistes the number whereof being infinite the world may be said to be full But what is this to the purpose since the Catholique Church notwithstanding spreds it selfe into all Natiōs ād makes some of euery nation and those verie many also wise many being called by the Pastors by the Apostles by God to Christianitie frō all natiōs amōg which many though they receaue the word and for a tyme doe well doe flinch in tyme of temptation and fall of before the end and so they be fooles too and with the foolish virgines be shut out of heauē But yet notwithstanding all this there are in the Catholique Church some wise of all nations tongues and people more then can be numbred which infalliblie will gaine the crowne of glorie 56. An other exception you make against our Church because it doth not cōmunicate with all Christians as with your cōgregation for exāple Whereunto I answeare that to the Churches vniuersalitie communion with Heretickes ād Schismatiques is not necessarie but cōmunion with or in all Natiōs and this communion the Romā Church with the rest adherent hath With Heretiques wee will not communicate and doe herein follow the instruction of our Sauiour and Sainct Paule And accordīglie the Church in former tymes would not communicate with Arians Eunomians Nestorians or with Armenians Greciās Aethiopiās or others at such tyme as they were in errour Neither was this communion necessarie to the vniuersalitie of the Church as I said before because it is not necessarie that it communicate with all persones in the world but with all Nations Nor it is necessarie that the Churches communion be at once in all nations and so continue but that in the compasse of her tyme it be in all And thus is our Religion Catholique which hath bene in all Nations one tyme or other that hetherto haue bene Christian which can be truelie said of noe other and by her great power of conuerting Nations is going on to possesse the rest of the Nations that are on earth 56. Thirdly you except against the generalitie of some Councelles wherūto the Greeke Church then deuided would not come But this is noe hindrance to the cause for to the generalitie of a Councell noe more can be required possiblie for persones them the presence and consent of the Bysshopes in communion with the Catholique Church since Catholique Pastors not heretiques are to be heard followed and obaied in matters of faith and religion These doe succeed in the promise made to the Apostles and their successors to the worldes end and in them is the whole teaching authoritie of the Church-present vnto the tyme wherin they are whether they be more or not so many as were some age before In particular to that of the Grecians I answeare that their cōsent was not necessarie to the generalitie of the Coūcelles held in the tyme they liued in Schisme and Heresie and therefore without them the Councell was Oecumenicall for that Councell is Oecumenicall which doth include the authoritie of the presēt Catholique Church It is not requisite that all Bisshops which euer were should be raised againe to life to sitt in Councell nor that such as in after ages are to come should be borne afore their tyme to make a Councell generall neither is it necessarie to call in Heretiques of all sortes It is sufficiēt to call the Bysshopes of the Catholique communion then liuinge when the Councell is to be held The Grecians in the tyme of their Schisme were not of your religion as you haue heard from their owne mouthes when you offered vnion and in your owne iudgment they held heresie as that is of the procession of the holie Ghost from the Father onelie They returned also to the communion of the Catholique Church as you may see in the Councell of Lions and Florence where East and west agreed in doctrine against your heresie and before their Schisme they had bene in the communion of the Church a thousand yeares wel neere Of Indians and Armenians you know by this what I will saie and it is not necessarie to runne ouer the same againe 57. A fourth exception is that all nations be not at one time in the Church because some are Pagā some Hereticke And hence would you make a mā haue a scruple in reciting that part of his Creed wherin he doth professe to beleeue the Catholique Church then existent when he saies his Creede Notwithstanding this obiectiō the Creed was said in the Apostles tyme by such as were in their visible cōmunion and must and will be said as long as the world endures and he that saieth it if he beleeues Gods word and promise may securely ād must beleeue that still there is a Catholique Church which Church hath communion with all Natiōs though this communion in all the latitude be not existent at that tyme but some was before some is to follow after as the Church it selfe taken whollie is not existent all at one tyme but successiuelie to the worldes end it being the collectiō of all Catholiques which euer were are ād will be Orbis miratus est se fact◠esse Arianum Dial. con Lucif 58. A fift is made out of an exaggeration of Sainct Ieromes To the ground and occasion of the speach which was the act of the Bishops in the Councell I might āswer as S. Au. doth to the like ob made out of some words of S. Hilarius Quis nescit ilio tempore obscuris verbis multos parui sensus fuisse delusos vt putarent hoc credi ab Arianis
quod etiam ipsi credebant alios autem timore cessissè simulatè consensisse Aug. Ep. 48. See Baronius as the yeare 359. about the Councell of Ariminium which approued the Nicene faith and cōdemned Vrsatius Valens c. Afterwardes happened that which S. Ierom speaketh of when the Councell was neither f◠nor approued and all Catholikes in the world admit that such a Councell might 〈◊〉 of Ariminium neuer approued by the See Apostolike nor euer acknowledged for lawfull by the Church and by your selues also reiected I answeare that there was noe cause of feare that the Church should by that acte be all deceaued and erre in faith for the Church hath alwayes the assistance of the holie Ghost to preserue her from errour in faith by couenant of God the Father and promise of God the sonne as in the next booke you shall heare at large Neither wanted there at any tyme learned men who knew that a Councell wanting the consent of the See Apostolique was not Oecumenical properlie nor an infallible rule of faith 58. If you plead against the visibilitie of our Church with this obiectiō it is weake for the Arians euer found opponēts and those visible such as at last wonne the field If you plead with it against the vniuersalitie of the Church it is also weake and impertinent it is impertinent as it comes from you because those Arians were not Protestantes and therfore their number makes nothing for the vniuersalitie of your cause And it is also weake because their communion was neuer with all Nations nor did euer equall the vniuersalitie of the Church Which is euident because the Catholique communion was elder by three hunderd yeares and was in that tyme spred ouer all Christendome and hath continued after Arianisme is gone these many hundred yeeres in the communion of the Christian world and more Natiōs haue bene since conuerted to it and are dailie and so will be till she hath bene in the communion of them all If therfore you will measure both take each communion in her greatest latitude of tyme and place or Nations and you will presentlie see Arianisme to be too narrowe and too short as not hauing possessed so many Nations nor dured so longe a tyme. Much lesse will you find that begining the same tyme it ranne side by side in an equall or a fuller streame through all ages to this daie and were so to continue if you intended this I should suspect your braine 59. Touching the comparison of it to that part of the Church at least which was at that tyme you thinke it so filled all places of the Christian world that Catholiques had noe roome This errour is of ignorance you may amend it if you inquire of some who did liue then If I should bring many testimonies you would saie I were tedious in matter of historie and therfore will content my selfe and you also if you be reasonable with one from many Authors S. Athanasius a man beyond exception together with diuers Bysshopes of Aegypt Thebais and Libia wrote to Iouiā the Emperour of the Nicene faith thus Know certainely ap Theodoret l. 4. c. 3. most holie Emperour that this same faith hath bene published from all memorie of ages this the holie fathers assembled at Nice haue confirmed to this haue assented all Churches euerie where as of Spaine of Britanie of France of all Italie of Dalmatia of Mysia of Macedonia and all Greece and all the Churches of Africke Sardinia Cyprus Creete Pāphilia Lycia Isauria and the Churches of Aegypt Lybia Pontus Cappadocia and the Churches of the bordering countryes and finallie the Churches of the east some fewe excepted which doe fauour the Arian sect for wee doe certainelie know the sentence of them all and haue receaued letters from them and doe know certainlie most holie Emperour that although a fewe doe contradict this faith the whole world cannot suffer preiudice therby 60. Sixtly you oppose vnto vs want of vnitie I answeare that all Catholiques doe submit their vnderstandings to the iugment of the Church and to the generall decrees of their Pastores and masters readie to beleeue whatsoeuer they generallie in Councells doe define and to reiect whatsoeuer they condemne and by these meanes are vnited perfectlie vnto those Councelles and to the whole Church in faith and iudgment about religion each man in the Church hauing his vnderstanding vndeuided in beleefe from the Church and so being one with it Vnitie consisting in Indiuision as you haue learned of the philosopher lōge agoe Our Councelles likewise are one in doctrine as the partes of Scriptures are though they be not Scripture but declarations of Gods word that is they are vndiuided there being amōgst thē all noe opposition or dissent in decrees and definitiōs ād the later receauing what hath bene formerlie defined wherof hereafter I will discourse a part because as Iulian Porphyrie and others thought they sawe cōtradictions in the Scripture so you haue imagined the like of Coūcelles though nothing so many nor haueing that shew as those had which by the foresaid infidelles were obiected and if you know not so much you are not of that reading your frindes haue taken you to be To your argumente I saie therfore that this companie hath vnitie in beleefe noe man at all in the companie being diuided from the rest in beleefe howsoeuer about thinges vndefinied and vndetermined by the Church in their tyme there might be diuersitie of opinions ād may be now in the like as he knowes that hath bene a weeke in the Schooles of deuinitie The same companie hath originallie likewise vnitie in religion and faith each vnderstanding in the whole mysticall bodie being submitted to the same iudge of cōtrouersies that is to Gods Spiritte in the Church Catholique and acknowledging this one Spiritte and this one Church and this one Spiritte in this one Church iudging defininge determining ruling all VVhich common vnion and consent in one makes their communion so generall so firme and so conspicuous as you are faine to see with your eies against your will 61. A seuenth argument is made against succession and it is obiected that wee haue noe succession of Catholiques or of such as wee are I answeare that the Catholique religion and Church is that whose communion is with all Nations as you haue heard and a Catholicke is a man who doth resolue his faith into this Church and into the Spiritte which doth assist and teach it such were all who did receaue the Generall Councelles before spoken of and the doctrine of the Church present to the tymes wherein they liued which were infinite and such will be to the worldes end If you will haue some assigned more particularly that you may dispute against them I name whole assemblies of pastors in Generall Councell I name the Generall Councells mentioned heretofore In them was our Succession and the Catholique Church in them was conspicuous and worlds of people did communicate with them This is a succession because they were not all at one tyme and a Catholique succession because the communion of Nations was with them and with their faith and their Decrees 61. Other obiections you haue against the truth of the doctrine which this Church doth
the sixt Age wee haue the Testimony of seuerall * Concil Agath cap 470 GeruÌ„ den cap. 1 Aurelian â— 28. Turonens 2 cap 3. 4. ConstaÌ„tin act 1. citat Gaâ—ret Co. Gualt S. Greg. Magn. 4. Dial. c. 58 Hom. 37. in EuaÌ„ S. Aug. l. 1â— de Ciuit. c 22. Councells celebrated in many Nations wherein there is such expresse mention of the Masse as no tergiuersation can suffice But omitting that as allso the testimony of Remigius Cassiodorus Fulgentius and others of that time I content my self with the place before cited out of S. Gregorie because he was in communion with all the world Christ liuing himself immortallie is AGAINE SACRIFICED FOR VS in this Mysterie of the holie oblation In the begining of the sift age liued S. Augustine wheÌ„ Melchisedech did blesse Abraham there first appeared the Sacrifice which is offered now to God by Christians in ALL THE WORLD wee do not erect Altars wherein to sacrifice to Martyrs Idem l. 22 c. 10. but wee doe offer sacrifice to their God and ours The Sacrifice it self is the bodie of Christ And to the Iewes Open your eies at leingth Ibid. and see froÌ„ the east to the west not in one place as it was appointed you but in EVERIE PLACE offered the Sacrifice of the Christians Idem orat cont Iud. c 9.10.6 vide eundem de Ciuit. l. 17. c. 17. l. 18. c. 35. S. Ierom. adu Vigilant c. 3. vide S. Amb. ad Ps 38. not to what God soeuer but to the God of Israel who foretold it In the fourth age liued S. Ierome Ill therefore doth the Bysshop of Rome who ouer the venerable bones base dust according to thee Vigilantius of deade men Peeter and Paul doth offer Sacrifice and thinks their tombes to be Altars and this the Bisshops not of one towne onelie but of ALL THE WORLD doe who contemning Vigilantius enter into the Churches of the deade And Eusebius Bisshop of Caesarea speaking of those words of the Psalmist thou hast prepared a table in my sight c. He doth saith he Euseb Caesar Demonstr Euang l. 1. c. 10. in this openlie signifie the mysticall vnction and horrour-bringing Sacrifices of the table of Christ wherein operating wee are taught to offer VNBLOODIE and reasonable and sweete VICTIMES in our whole life to the most high God by his most eminent Priest of all And a little after vppon a place of Esaie they shall drinke wine c. Ibid. He doth prophecie to the Gentiles saith he the ioy of wine signifying therein somewhat obscurelie the mysterie of the newe Testament BY CHRIST instituted Idem orat de Lâ—â—d Constant which at this daie verilie IS OPENLIE celebrated in ALL NATIONS The same man in his Oration in the commendation of Constantine tells of Churches Altars Vide Cyp. l. 2. Ep. 3. and sacrifices in the whole world In the begining of the third age Sainct Cyprian did liue who saith S. Cypr. lib 1. ep 9. all that are honoured with diuine Priesthood and placed in Clericall ministerie ought not to serue but the Altar and Sacrifices and to follow their prayers and deuotions Our Lord aÌ„d God Iesus Christ is himself the most high Priest of God the Father Idem lib. â— ep 3. and he first of all hath offered SACRIFICE to God the Father and hath commaunded THE SAME to be donne for a commemoration of him Tertullian Tertall l. ad Scapul c. 2. S. Iren. l. 4. adu Haere c. 32. wee doe offer Sacrifice for the saftie of the Emperour to our God and his In the second age liued Ireneus and Iustinus both Saincts the one saith He Christ tooke that breade which is of the creature and gaue thankes saying this is my bodie and likewise he coÌ„fessed the Chalice which is of the creature which is according vnto vs to be his blood aÌ„d taught the new oblation of the new testament which the Church RECEAVING FROM THE APOSTLES doth offer to god in ALL THE WORLD S. Iustin Dial. cum Tryphone The other Euen then he Malichias foretold of our Sacrifices of Gentiles which are offered IN EVERIE PLACE that is of the breade of the Eucharist and the cuppe likewise of the Eucharist c. Ibid. God preuenting doth wittnes all those to be gratefull vnto him who offer thorough his name the sacrifices which Iesus Christ deliuered to be donne that is in the Eucharist of breade and the Chalice which are donne by Christians IN EVERIE PLACE 76. And heere I name againe the Liturgies of the Churches of Rome of AlexaÌ„dria of Ierusalem and of Aethiopia wherein is euident acknowledgmeÌ„t of this Vnbloodie Sacrifice in forme of breade and wine whereof I speake in so much that all these Liturgies and generallie the Liturgies of all knowne Christian Churches that euer yet were of anie note in the world consent and agree heerein If you denie these were auncient I bringe against you all these Churches who professe and beleeue to haue receaued them from hand to hand euen from the Apostles Thus other bookes haue beene deliuered vnto vs from Antiquitie And this Tradition must haue equall force in the deliuering of these bookes I adde further that all Churches cannot erre in tradition of Bookes otherwise you could neither be certaine of anie worke of anie Father as of S. Augustine S. Ierom c. nor of anie part of the Bible since therefore all knowne Churches agree in the receipt of the Liturgie from the Apostles you must beleeue it or else with the same pretense you may refuse the Bible too 77. Next I name the Apostles who taught a propitiatorie Vnbloodie Sacrifice in forme of breade and wine and did also say Masse Our B. Sauiour also at his last supper did offer this die Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificantibus autem illis domino Act. 13. v. 2. vert Eras remember what I cited but now out of S. Ireneus The Liturgies of S. Peeter S. Iames S. Matthew and Sainct Mark are yet extant as I haue declared by the Gospell in the first booke and the thing is so cleere that you cannot auoide it if you take the words of Scripture in their proper sense as the Church hath euer donne So well is the Masse grounded for which wee suffer now In the Masse you are to distinguish the substance of the sacrifice oblation consecration and the consumption of the sacred hoast or eating of the victime in this vnbloodie forme by the Priest from the Epistle Gospell prayers ceremonies c. the first was euer since and euerie where the same the second not names of Saincts prayers ceremonies might be and yet may be changed by the Church 78. To all this I adde further the testimonie of the holie Ghost the Spirit of Truth and Interpreter of Gods word for that sense wherein the Catholique Church spred ouer the world doth and euer did from the begining vniuersallie consent
of the tyme they liued in produce a Catalogue a Continuall Catalogue of such mē as agreed in doctrine with you such as held the religion now currant in England who were they whence were they where were they hould vp your head man open your eies and looke the question in the face THE THIRD CHAPTER That no satisfaction is giuen to the demaund by recourse vnto Antiquitie 15. HAd your religion bene such that you could haue giuen accōpt and euidence of her continuall existence in the world there would yet remaine a greater taske behinde which were to prooue the generall communion it had with Nations and that it was and is Catholique in that respect that it did and doth consent with Antiquitie with the Apostles doctrine and with the Scripture for this must be prooued and exactly too before wee receaue it See the Protest Apol. and the Prud. Ballance and leaue that which hath bene generallie professed in England well neare a thousand yeares together and was all that space the knowne religiō of the Christiā world The true religion is such as I haue said and therfore if you will haue vs praie with you first showe that your Church is thus ample thus Catholique thus grounded and ours not for vntill you prooue this which will neuer be you may not hope that wee will come out of our Church into yours To proceed therfore I demaund euidence that your religion that I saie which in England is now currāt hath bene generallie in the cōmunion of the Christian world and I demaund such euidence as may commaund a wise mā to beleeue it Your answeare to this in effect is that in the first six hundred years it was so though you will not be tied to giue accōpt of it afterwardes By which euasion I doe gather that you apprehend the former argumēt as a ghost haunting and affrighting you seeing that for feare of meeting it againe you haue stepped ouer a thousand yeares together to take sanctuarie among the Fathers in their Church I was about to saie you were ill aduised to aduēture yourselfe thether where Iouiniās Nouatiās Donatistes and other your progenitors were cōdemned and accursed but cōsidering your case better I see that feare would not let you aduise at all but cast you no matter whether so it were farre ynough out of my waie 16. Now therfore I follow thether but first obserue how you dare not auouch and in effecte do deny that the religion you maintaine was openlie professed receaued publicklie for nine hundred yeares before Luther which is but could encouragement for men to come to or to staie with you who pretending to giue accompt of a continuall succession and euer visible Catholique Church doe come so short of the thinge expected that you can show none in all the world for nine hūdred yeares together and this which you haue said being wrested out of you vppon the racke ād much against your will because infinitelie preiudiciall to your cause I take for an effect of the former argument which you haue not ben able to answeare yet nor euer will be The like issue it hath oft had before for your writers ād best learned men hauing the space of a hundred yeares together bene vrged and importuned with this question haue laboriouslie searched all recordes turned ouer and ouer all authors examined all writinges with that industrie men are to suppose which a cause required wheruppon eternitie doth depende and yet after infinite inquisition cannot finde such a Church in former tyme as yours is and herevpon haue confessed that the Christian world was of our Religion before Luther not of yours imagining hereby a generall Apostasie frō the faith to haue ouerrunne the whole world Cal. praef Instit Hence Caluin in his Institutions saith that in the ages past there was no face of a true Church and that the true Religiō was drowned ād ouerthrowne for many ages Whittaker saith no religion but the papisticall had place in the Church Whittak cont Dur. p. 274. and wee knowe saith he as plainlie that the Church hath perisshed as thou knowest a man to be dead The Popes tyranny saith Luther hath extinguisshed the faith many ages Luth. Capt Babil c. de Bapt. Perk. Expos Creed p. 400. Simon Voyon Ep ad lect Hutter de sacrif mis p. 377. Before the dayes of Luther saith Perkins for the space of many hūdred yeares an vniuersall Apostasie ouerspred the world When Boniface was installed saith an other the whole world was ouerwhelmed in the dregges of Antichristiā filthines with superstitiōs and traditiōs of the Pope another I graunt willinglie that the papist Idolatrie hath inuaded all most all the world especiallie these last thousād yeares another Hospin Hist Sacram l. 2. p. 157. in the tyme of Gregorie the great all kinde of superstitiō ād Idolatrie hath as a sea ouerflowed all the Christian world no man resisting Another the Papisticall ād Antichristian Raigne began about the yeere 316. after Christ raigning vniuersallie ād without any debateable cōtradiction 1260. yeares Napp on the Reuel p. 68. the Pope and his clergie during all that tyme possessing the outward visible Church of the Christiās another For certaine through the worke of Antichrist the externall Church Seb. Franc. Ep de abrog stat Eccl. together with the faith and sacramēts vanished a way presentlie after the Apostles departure and for these 1400. yeares the Church hath bene no where externall and visible another the true Church decaied immediatelie after ther Apostles tyme. Fulk answer to Counterf Cath. p. 35. I haue a horrour to recite what the bouldnes of your men doth auouch further towching the Christian Church in common and her Apostasie from the faith cōtrarie to the sēse of all Antiquity and to the iudgment of the Christian world yea contrarie to the promises of Iesus Christ and to the couenant of allmightie God as hereafter I will shewe Meane while compare these textes vnto your doctrine of the Church In the later dayes shall be prepared the mountaine Isay 2. the house of our lord in the toppe of mountaines and it shall be raised aboue the litle hilles and all Nations shall flowe vnto it Thou shalt not be called any more forsaken and thy land shall not be any more called desolate Id. c. 62. but thou shalt be called my will in her and thy land inhabited because our lord hath taken complacence in thee and thy land shall be inhabited Id. c. 59. My spirit that is in thee and my words which I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seed and out of the mouth of the seed of thy seede saith our lord from hence foorth and for euer 17. The Church in the Scripture is so ample that All nations flowe vnto it so established and so deare vnto Christ that she is no more forsaken but her lād euer
the most part were spotted with doctrines of freewill merits inuocation of Saincts c. Cal. Inst l. 3. c. 5. §. 10. Caluin It was a custome a thousand and three hundred yeares agoe to pray for the deade veteres omnes c. 4. §. 38. but all of that tyme I confesse were caried away into errour Those things which occurre here and there about satisfaction in the writings of those of ould tymes moue me little I see indeede some of them I will speake plainlie allmost all whose books are extant haue either slipt in this point or spoken to rigourouslie and to harshlie Whitt Cōt 2. q. 5. c. 7. Whittaker wee confesse that some Papisticall errours are auncient and are held and defended by the Fathers this wee do freelie and openlie professe It is true which Caluine Ibid. and the Centurists haue written that the Auncient Church did erre in many things as touching Limbus freewill merite of works c. Ex Patrum erroribus vester ille Pontificiae Religionis cento consutus est id l. 6. con Dur. s 7. Mart. de Vot col 1559. Dud. ap Bez. ep 1. Collat. R. Chal. l. 2. c. 22. The Popish Religion is patched out of the Fathers errours Peeter Martyr As longe as wee stand to the Councells and Fathers wee shall remaine allwayes in the same errours Duditius If that be the truth which the Fathers haue professed with mutuall consent it is alltogether on the Papists side Stay here is enough for my purpose if any man will haue more let him goe to the Conference of my L. of Chalcedon and reade it there 24. Before I make my argument I will note here an effect of this guiltie cōscience of Protestancie which effect is to decline the way of tryall by the Fathers to labour to persuade mē their iudgment is vnsecure Iew. Ap. part 4. p. 117. and in fine to cōtemne them Hence Iewell in his Apologie hath said that the way of finding the truth by God speaking in the Church and Councells is very vncertaine dangerous and and in a manner franticke Rainold in his conference would haue you beleeue that if the Fathers not onelie one or two but All Rainold Conf. c. ◠diu 1. held a point now questioned and not held it onelie but wrote it nor onelie wrote it but allso taught it not darklie but plainlie not seldome but commonlie not for a short season but cōtinuallie This consent of theirs if any such be foūd were vnsecure Thus bouldly he prepares himselfe to encoūter thē all this reckoning he makes of their Antiquitie their Sāctitie their Spirit their consent But will you see how Luther in his Cupps tramples on them Lut. Coll. mēsal c. de Pat Eccl. In the writings of Hierome there is not a word of true faith and sound Religion Of Chrysostome I make no accompt Basil is of no worth he is whollie a Monke I way him not of a haire Patrum authoritas susque de que faciēda est de ser arbit c. 2. fol. 433. Cyprian is a weake Deuine c. And in generall The authoritie of the Fathers is not to be cared for Let vs now to the last argument which I make thus 25. If the Fathers of the first six hundred yeares haue deliuered our doctrine and contradicted Arg. 3 yours so cleerly that your best Schollers and our greatest aduersaries in this quarrell of Religion haue though vnwillinglie yet by force of euidēce directlie cōfessed it then haue you not yet made it cleere that the Church in those tymes did beleeue as you doe and was of the Religion now currant amongst you But the Fathers of those tymes haue deliuered our doctrine and contradicted yours so cleerelie that your best Schollers being allso our greatest aduersaries haue directlie confest it as is declared particularlie and vnansweareablie in the Protestants Apologie in the points of the reall Presence Transubstantiation Sacrifice of the Masse Inuocation of Saincts Prot. Ap. tract 1. Sec. 3. prayer for the deade Sainct Peeters Primacie Confession Satisfaction Absolution from sinnes by the Priest Merit Iustification by good works Images Vowes Reliques Ceremonies vnwritten Traditions c. Therefore you haue not yet made it cleere that the auncient Church did beleeue as you doe ād was of the Religion now currant among you * Do not rūne away cowardly from this argument and busie your self heere in expoūding or obiectīg Fathers as your appealants impertinētly haue donne for this is but to daunce on a round as Mr. Brerely in his aduertisments tould Morton But consider attentiuely what is heere obiected and answere it directly thorough out point by point The thing vrged is the confession of your owne Deuines What do you say to this Confession I do not aske in this place how you do Glosse the Fathers or what is your opiniō No. But I demand what you say to the Confessiō of your fellowes ād how you do answere the argumēt heere drawne from the said Confession I sawe Mortōs Booke once and when I lookt next into the Prot. Apol. I found Mr. Brereleys discourse to be so full and so far to ouerreach Mortōs answere that it was argument and replie both in one and still will be So that indeed you are so farre frō hauing the better in that part of the question which your answeare doth suppose that your side is infinitely preiudiced and vnpossible that you should euer come to equall termes much more vnpossible is it that you should euer in the consistorie of Reason and Equitie gaine the cause Why then do you perswade vs to followe you before you make it cleere or credible to learned men that you goe right that you goe the same way which the primitiue Church did goe their Posterity which did immediatly follow them tell vs that they went our way not yours the same all Christian Churches euer since for nine hundred years do witnesse the same your owne doctors do confesse and why then must not wee follow there is no right way but one no faith true but one no Catholique Church but one And now I resume the reason often vrged heretofore which the further it goes the more strength it gettes and thus I argue That Religion which neuer had the communion of the Christian world is not Catholique or vniuersall but the Religion now currant in England neuer had the communion of the Christian world for since Luther it was neuer the Religiō of the Christian world nor in the tyme of the primitiue Church nor in the later nine hundred yeers therefore it is not Catholique THE FOVRTH CHAPTER That no satisfaction is giuen by pretense of Scripture 26. THe last shift wherevnto in fine you betake your selfe is to leaue Antiquitie ād to be tryed by the word or Scripture onely And here too you are so nice that you will admit a part onely of Scripture and scarce knowe what your owne selues But of this hereafter
q. 5. c. 17. The Scripture Isay 59 2â— My words that I haue put in thy mouth shall not depart out of thy Mouth and out of the mouth of thy seede and out of the mouth of the seede of thy seede saith our lord from this present and for euer The same place your brother Puritan doth allso contradict in denying a perpetuall visible Church Wee beleeue that the Church is assisted by the holy Ghost to all truth You say No And so do all Hereticks Our Sauiour in the Scripture Io. 14.16 16. v. 13 I will giue you another Paraclete that he may abide with you for euer the Spirit of Truth he shall teach you all truth 55. Thus I am come in fine to the first againe which doth confirme all the rest RemeÌ„ber what I said in the begining of this Chapter in so much that what I haue here shewed in the last place out of Scripture doth prooue that the Church doctrine deliuered by word of Mouth is all true whether it be written downe in the Bible or be not for these places of Tradition by word the word of God euer in the mouth of the Church and the Spirit suggesting and teaching all truth are not limitted in the Scripture to writing as in the text you see And therefore now I repeate my argument made in the begining of this Chapter If the Scripture doth formallie auouch our doctrine and denie yours in the maine points wherein wee differ Arg. it is euidentlie vnpossible for you or any man breathing to make it euident by the Scripture that the Apostles and primitiue Church were of your Religion not of ours or that yours is true ours false But the Scripture doth auouch our doctrine and denie yours in the maine pointes wherein we differâ— as I haue showne Therefore it is euidently vnpossible for you or any man breathing to make it euident by the Scripture that the Apostles and primitiue Church were of your religion not of â—urs or that yours is true ours false 56. Now since your doctrine is thus contrary to Gods word and consequentlie your spirit being rubde vppoÌ„ this tuchstone being found to be counterfait it were not amisse to looke about from whence you had your doctrine and whence your Spirit came Which thing I could finde out without much adoe and would set downe here but that I haue allreadie bene to longe I will therefore onely \ shewe you the way to finde it and so conclude Looke out the place where Gods commandements are neuer kept but esteemed vnpossible where all actions are sinnes and sinnes neuer remitted or wiped cleane away where there is no Indulgence or remissioÌ„ of any paine due to sinne no works of supererogatioÌ„ acknowledged no state of perfectioÌ„ no Merit of works no Libertie to doe well no prayer for the deade no Communion with saincts in heauen nor prayers made vnto them where Priestlie function is abhorred holy Sacrifice blasphemed and the very Images of Christ and his Saincts loathed and detested Where there is no Iustice inherent no constant rectitude or infallibility of iudgment no coÌ„tinual Visibilitie of sacred Profession no Vnitie in Religion but a confused admittance of all that are against the Catholique of Wicklefists and Hussites Luther doth confesse it in his Booke de missa pri tom 7. fol. 228. VVittemb a. 1558. See Luthers life by Mr Brereley câ— 1. â— 2. and Arians and Athiests aÌ„d all people that will obstinatly refuse confession of their Sinnes works of pietie and the common Creede and make theÌ„selues their owne wittes the Iudge of all looke out this place aÌ„d the rest you will finde there I haue heard and reade and doe beleeue that the spirit which instructed Luther your Master came from thence The Conclusion THe protestants are not able to giue satisfactioÌ„ in the Question of the Church whereby as allso by their Opposition to the Scripture and Antiquitie it is manifest that theirs is not the true Religion which or where else soeuer the true Religion be THE SECOND BOOKE WHEREIN IS DECLARED which is the true Church THE FIRST CHAPTER Shewing by authoritie of holy scripture that the true Christian Church is Catholike for tyme and place 1. SINCE your Church cannot be prooued to be Catholicke or vniuersall in regard of a generall communion which the world and perpetuall visibilitie you pretend there is no necessitie of any such latitude of place or tyme and would perswade vs that it is Catholique for doctrine because it holds the three Creeds with Baptisme aÌ„d the Supper and is not tied to one tyme or Nation but such as may be in any which you call negatiue vniuersalitie for tyme and place and for doctrine positiue Thou seemest to speake acutelie said S. Augustine to Vincentius a man of the Rogation Heresie and your Master in the way of defending your Religion as it seemes when thou doest interprete the name Catholique S. Aug. ep 48 by the obseruation of all diuine Precepts and all Sacraments and not of the communion of the whole world c. but indeed the thing which thou doest indeuour to persuade vs is that onelie Rogatians haue remained who are rightlie to be called Catholiques by the obseruation of all the diuine lawes and all Sacraments and that you onelie are the men in whom the sonne of man may finde faith when he comes Pardon vs wee beleeue it not And afterwards in the same Epistle you are with vs in baptisme in the Creede in the rest of our lords Sacraments In the spirit of Vnitie and in the band of peace and finallie in the Catholique church you are not with vs. As that Rogatian so you in your interpretation would seeme acute but vnto such onelie as neither knowe Scripture nor the state of the Question It is true that the doctrine of the true Church is perfect and the Obiect of her faith entire in it selfe but in your books and beleefe it is mangled and diuided so that part onelie is there allowed as hereafter shall appeare The Question is not here about that but about the Church that is about a certaine congregation of men and about the Vniuersalitie of such a Congregation not negatiue as you would haue it but positiue of tyme and place And because you admit not a positiue vniuersalitie that is a being of the Church in all Nations and in all tymes I will demonstrate vnto you by Scripture the Vniuersalitie of the true Church which soeuer it be whether the Roman or any other of which further point I will not dispute in this Chapter And allthough the scripture be full of testimonies for this vniuersalitie I will alleadge a fewe onelie aÌ„d those in order out of Moyses the Psalmes Prophets and Gospell which being well looked into will suffice 2. But first lest you rhinke you are to open your eies to looke on a Church and it inuisible by reason that in the Creede wee beleeue the Church
was yet with you that all things must needs be fullfilled which are written in the lawe of Moyses and the prophets and the psalmes of me then he opened their vnderstanding that they might vnderstand the scriptures and he said vnto them that so it is written and so it behoued Christ to suffer and to rise againe the third daie from the dead and penance to be preached in his name and remission of sinnes to all Nations begining at Ierusalem I neede not adde any more for by this is aboundantlie showne that the Christian Church was by the intentiō of God the Father and of his sonne Iesus Christ to be in the communion of all Natiōs and Catholique in this positiue sense and that all this infalliblie was to be and would be fullfilled And thus much noe Iewe nor Christian turne about which waie he will can denie 7· Now further least one should foolishlie conceaue that in the primitiue tyme it had gotten to this amplitude fullie and then decaied I proceede and shewe that the same Church is vniuerfall for tyme likewise and indeed this tergiuersation might be refuted by experience because the world knowes that many Nations came into the Church since that tyme which is S. Augustines argument against the Donatists who thought by that meanes to deceaue the Catholiques and delude their arguments of vniuersalitie but here I will prooue it by Scripture And first I might vrge to this purpose the testimonies allreadie cited both because the extent of the Church vnto all Nations doth consequentlie reach vnto all tymes Perpetuitie all Nations and people being not at one tyme conuerted and Christian as allso because some doe expresse a perpetuitie but the Scripture being full I will adde more God the Father in the Psalmes speaking of his sonne amongst other things saith Psal 88. v. 28.29.37 38 I will put him as the first begotten high aboue the kings of the earth and I will keepe my mercie vnto him foreuer and my testament faithfull vnto him I will put his seede for euer and euer and his throne as the daies of heauen c. His seede shall continue for euer and his throne as the sunne in my sight and as the moone perfect foreuer Isa 62. v. 3 4. And of the Church thou shalt be a crowne of glorie in the hād of our Lord and a diademe of a kingdome in the hand of thy God thou shalt be no more called Forsaken and thy land shall be no more called Desolate but thou shalt be called my will in her and thy land inhabited because it hath well pleased our Lord in thee and thy land shall be inhabited I will make a league of peace to them an euerlasting couenant shall be to them Ezech. 37. v. 26.27.28 and I will forme them and will giue my sanctification in the middest of them foreuer and my tabernacle shall be in them and I will be their God and they shall be my people and the Gentiles shall knowe that I am the Lord the Sanctifier of Israel when my sanctification shall be in the middest of them for euer The God of heauen will raise vp a kingdome Dan. 2. v. 44. that shall not be dissipated for euer and this kingdome shall not be deliuered to an other people and it shall breake in peeces and shall consume all those kingdomes and it selfe shall stand for euer To which the newe Testamēt doth consent Luk. 1. v. 33 Mat. 16. v. 19. he Christ shall raigne in the house of Iacob for euer and of his kingdome there shall be noe end Vppon this rocke will I build my Church and the gates of hell shall not preuaile against it 28. v. 20. I am with you all daies euen to the consummation of the world Ioh. 14. v. 15 I will aske my father and he will giue you another paraclete that he may abide S. Aug. de vnit Eccl. c. 13. Mat. 13. v. 30. with you foreuer c. The like is in many other places amongst which S. Augustine doth vrge that of S. Matthew let both growe till haruest because our Sauiour doth expound himselfe by the field to haue vnderstoode the world by the good seed the children of that kingdome v. 37. c. by the cockle the children of the wicked one by the haruest the end of the world so that both are to growe vntill then Lastlie that I leaue not the Apostle of the Gentiles out in this busines He Christ gaue some Apostles Ephes 4. v 11.12 and some Prophets and other some Euangelists and other some Pastors and Doctors to the consummation of the Saincts vnto the worke of the ministerie vnto the edifying of the bodie of Christ vntill wee meete all in the Vnitie of faith and knowledge of the sonne of God 8. This congregation Vnitie Io. 10.16 or Church notwithstanding the foresaid greatnesse ad extension is but one being one fold and one bodie vnder one Pastor and one head Iesus Christ Ephes 4 v. 16. of whome saith the Apostle the whole bodie compact and knit together by all iuncture of subministration according to the operation into the measure of euerie member maketh the increase of the bodie vnto the edifying of it selfe in Charitie By which words wee are taught likewise that this bodie is heterogeneall that is See more of this in the 3. Book 6 c consisting of diuers kinds of parts as mans bodie is whereunto this mysticall bodie is compared hauing in it eies mouth feete and the like in proportion 1. Cor. 12 which may be vnderstoode more fullie out of the Epistle of the same Apostle to the Corinthians 9. And thus farre I haue proceeded in the Scripture shewing you there the Church of God built on a rocke against which the gates of hell cannot preuaile a perpetuall kingdome if you beleeue God that shall not be dissipated corrupted deliuered to another people that shall stand for euer shall haue no end a people that shall be no more forsaken no more desolate They shall haue the Spirit with them abiding with them not departing from them and Iesus Christ with them all dayes to the consummation of the world and the Sanctification of God in the middest of them for euer Into their communion shall come the streingth of Nations the multitude of the sea all kings and people and tongues all the families of the Gentiles all Nations what soeuer They shall be dilated to the East West North and South and shall be multiplied as the dust of the earth as the sand of the Sea as the starres in heauen They shall be as the sunne in the sight of God and as the daies of heauen They shall haue pastors and Doctors to the worlds end the word of God shall neuer out of their mouthes and thy shall not hold their peace daie nor night for euer 10. Compare this now to your Church to your companie which wee haue searched and
hunted after in the former booke but could not get tidings of in all the world before Luther I in the meane tyme will on further to looke out this Church of God But first I would haue you to note that as in the naturall bodie there are many superfluous materiall parts of flesh fatte and some other eauen in the hands eares and eies as you see in men that are grosse which parts though they be coherent now are not resumed all in the resurrection because they would extēd and increase the bodie vnto more then the iust bignes of the man and beyond the originall proportion of the soule So in this mysticall bodie of Iesus Christ are many parts which will not rise with it vnto glorie and therfore are multiplied aboue the number which is written in the booke of life yet being called as many are called fewe chosen for a tyme they doe beleeue but they fall againe before they die Another thing you may note if you please that as the naturall bodie receauing the sowle when the principall parts are prepared doth growe and flourish and afterwards looseth againe the exteriour beautie in ould age So the Church receaued the Spirit when by the instruction of the sonne of God the chiefe parts the Apostles were prepared and then did extend it selfe in bignes and flourished but in her ould age in the daies of Antichrist she will loose her exteriour beautie and maiestie and be greeuouslie afflicted and persecuted for a * The Church in the tyme of her extreame persecution will be visible for persecution it selfe is an euident argument of visibility as in England you see At the same tyme she will be allso Catholique and spred ouer the earth as S. Iohn telleth in the twentith Chapter of his reuelation where of the persecutors he saith they ascended vpon the breadth of the earth and compassed the campe of the saincts and the beloued cittie Vpon which words cleere enough in themselues S. Augustine in his bookes De cluitate Dei writeth thus They are not said to come into one place as though the campe of the Saincts or the beloued Cittie should be in some one place since this indeed is nothing but the Church of Christ spred ouer the whole world And therefore wheresoeuer this Church shall be then which shall be in all Nations for so much is insinuated by the latitude of the earth there shall be Gods beloued Cittie there shall she be beseiged by all her enimies for they allso shall be in all Nations with her So he li. 20. c. 11. Moreouer that extreme persecution of Antichrist shall be very short as enduring some three yeeres and a halfe which the Scripture allso hath declared He Antichrist shall thinke that he can change tymes and lawes and they shall be deliuered into his hāds euē to a tyme tymes ād halfe a tyme. Dan 7.25 Power was giuen to it the Beast to worke two ād fortie monethes Ap. 13.5 They shall tread vnder foote the holy Cittie two and fortie monthes Ap. 11.2 From the tyme when the Continuall Sacrifice shall be taken away and the abomination shall be set vp 1290. Dayes Dan. 12.11 See allso Ap. 12. v. 6. 14. tyme as S. Iohn doth foretell But now to finde this Church THE SECOND CHAPTER The Catholique Church assigned 11. HAuing seene the picture of the Catholique Church as in Scripture it hath beene drawne by God himselfe it is not hard for him that will cast an eie vpon the world and compare this picture with the communities he finds there to discouer among all Churches and congregations which is the Catholique or to learne it if he will but aske the question of any man For all S. Aug. de vera relig c 7. and euen Heretiques ād Schismatiques as S. Augustine longe agoe did obserue when they talke not with those of their owne sect but with others do whether they will or no call no other Catholique but the Catholicke because they cannot otherwise be vnderstood vnles they designe her by that name which the whole world calles her by Men generally being demaunded which are Catholiques point at vs and being asked which Church is the Catholique do direct vnto that which is in cōmunion with the Roman See This was knowne to be the Catholique Church in the tyme of S. Paul this was acknowledged to be the Catholique Church in the tyme of S. Augugustine and S. Gregory and euer since and is now Aske all Christians such only excepted as your selues condemne for heretiques and they will tell you so Aske Iewes and Pagans and they will tell you this is the Church of Iesus Christ aske your fellowes White Cowell and such others and they will send you to this 12. If a man should haue come to Luther when he did looke round about for companie and found none of his opinion and should haue said vnto him Sir Luther in the Bible there is an ample description of a perperuall Catholique Church I pray you which is it that I may be Christian in communion of that Church Your Doctor for his hart could haue directed to no other then to that Congregation which then was in communion with the Bysshop of Rome For to you he could not haue directed him because poore men you were not in the world as yet with your Religion nor euer deserued the name of Catholique as in the former booke to your confusion hath beene seene To haue said that he a sole man was the Catholique Church which the Scripture speakes of had bene to multiplie himselfe ouer the world into many Nations and into millions of men at once To the Iewes or Pagans he could with no face haue sent him and had he done so they would haue giuen him the lie It rests therefore that Luther and so Caluin so Iewell must haue directed him to vs and haue tould him the Catholique Church is that which hath and still had communion with the Roman See 13. I knowe some of your fellowes would send a man to the Grecians and some further to the Aethiopians but these are not Protestants as the Grecians declare them selues and by the Aethiopians doctrine he may see that is not blind Neither hath the Grecian beleefe in those things wherein they differ from the Church of Rome euer bene in the generall communion of the Christian world and therefore Grecisme is not nor euer was Catholique and the same it is of Aethiopians and all others Another shift you haue and this is to say the Catholique Church is inuisible among the Romans the Grecians Aethiopians Germans and others but lies hid This would trouble the man surely for how should he be instructed by her and imbrace her communion vnles he could find her and how should he finde her if she did not appeare but were inuisible moreouer he would say that the Church which the Scripture hath described is there also declared to be perpetually visible with gates euer open the
Pastors alwayes exercising their holy function and Gods word in their mouth euer for this Church he doth inquire shewe him this Church and he will trouble you no longer for the rest he shall haue there A third shift is to send him to the primitiue Church and to tell him that indeede then was this communion with all Nations this ample Church which the Scripture doth commend was then but since it decaied and now you are building it againe This iourney were to longe for him he is not able to reade bookes otherwise he would not trouble you nor your Congregation at all for he should easilie find the thing himselfe wherefore that he may be directed by the iudgment of other men better seene in that busines he desires to know which aÌ„d where is the preseÌ„t Catholique Church and by that Church he will be directed about former tymes he desires therefore D. Luther to tell him where the Catholique Church is now for such a perpetuall one the Bible speakes of This question must be answered the man that doth aske it may be any that is in England for example and it might haue bene answered in Lurhers time who was your Master for which reason I tie the question to that tyme for the more perspicuitie and leaue the man with you to answer for your Master 14. Your fellowes finding here no way to flie the question do confesse that the knowne Church of the world in Luthers tyme that which had communion with the Pope was the Catholique Church and labour to finde her in errour and Apostasie So White Field and other of your companions so Luther so Caluin Of errours I will speake hereafter I looke now for the Church only because this is to be found first before we dispute of further matters And thus I vrge That Church which all the world doth say is the catholique church wee likewise Arg. 1 if wee will not be ridiculouslie sensles must beleeue to be the Catholique church as wee must beleeue that is Rome which the world VVee professe the Church of Rome it selfe in all ages to haue ben the visibâ—e Church of God So white Defence c. 41. in the name of his fellowes wee most firmely beleeue all the Churches in the VVorld wherein our Fathers liued and died to haue ben the true Churches of God in which vndoubtedly saluation was to be found Field Church l. 3. c 8 and c. 47. Wee neuer doubted but that the Churches wherein those holy men S. Bernard S. Dominick c. did liue and die were the true Churches of God and held the sauing profession of heauenly truth See him allso in the sixt Chap. of the same Booke Wee confesse that all Christian good is in the Papacie and that from thence it came downe to vs. Luth. Epist cont Anabapt ibid. I say further that in the Papacie is the true Christianitie yea the true kernell of Christianity and vppon the 28. of Genes Wee Confesse the Church to be among the Papists for they haue Baptisme Absolution the text of the Gospell and there are many godly among them Wee deny not that the Churches remaine vnder the Popes tyraenny but they are such as with sacrilegious impietie he hath profaned c. Caluin 4. Inst c. 3. and vppon 2 Thessall 2. he confesseth the Church coÌ„municating with the Pope to be Temple and Sanctuary of God sayth is Rome and that London which the world sayth is London But the whole world sayth that the company of Christians in communion with the See of Rome is the catholique church for so your fellowes so your Masters so wee so Iewes so Pagans and no other can be found wherefore since Gods word and promise of a perpetuall and vniuersall Church must needs be true wee must beleeue that it is this 15. Moreouer the Religion which you call Papistrie is now spred ouer the face of the earth in allmost all Nations and was confessedly the generall Religion of the christian world before Luther for many hundred Arg. 2 yeares together wherefore this Religion is catholique aÌ„d this companie the catholique church of God You answere first that the GreciaÌ„s agreed not with vs. But this makes not for Protestancie And moerouer in your sense it is false for though they haue not beene coÌ„tinuallie in our communion all this tyme yet in this time they haue beene in our communion And so haue the ArmeniaÌ„s aÌ„d others too which is all that I haue said and sufficient for to demonstrate that our communioÌ„ hath beene catholique in the tyme I haue spokeÌ„ of And if you will pleade for theÌ„ that allso their Schisme hath bene somtymes thus catholique I answere as before that Grecisme was neuer generally the faith of Christendome nor any other faith whatsoeuer but that only which wee professe not the Grecian I say not the Aethiopian not the Armenian not the Berengarian the Waldesian the Lutheran the Caluinian none at all and herein the Histories of all Countries and the memories of all Nations beare me witnesse Secondly you say that Mahomet hath seduced a great part of the world and so restrayned the latitude which wee pretend Whereunto I answere first notwithstanding Mahomete and his coÌ„panie that the communion of the christian world hath beene with vs and with no other which is all I desire I answere secondly that our communitie hath gained more in the meane tyme then euer the PagaÌ„ tooke away by an infinite increase both in this old and allso in the newe world Witnesse all those Nations in Europe which haue beene conuerted since that Impostor came besides the dailie and admirable increase in India Iaponia Brasile China and other places You answere thirdlie that all thosâ— worlds of people haue beene in errour But this is impertinent for here I looke only for the church that wee may finde it and when we haue found it we will inquire then whether it hath erred or no. And that this is the Catholique Church is euident because no other is or hath beene in the generall communion of Nations but only this nor euer any for the latitude of communion equall to it 16. I goe now futther and prescribe against you for our church and Religion thus That Arg. 3 Faith which in the Christian world hath beene generally beleeued to be diuine Quod vniuersa tenet Ecclesia nec Concilijs institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur S. Aug. l 4. de Bapt. c. 24. and looking vpwards towardes the Apostles tyme no other origen of it can be found is verilie to be beleeued to be such But such is the faith of this coÌ„munitie for it hath beene the generall beleefe of the Christian World as I haue shewed and that no other origen of it can be found I prooue cleerly because whensoeuer you or any other begin later we shewe easilie that it was before And this because you persist without ground in your
Catholique reader to turne his eie aside a while till they be past I will begin before Luther when our Church generally was acknowledged for true by the ChristiaÌ„ world aÌ„d her doctrine beleeued aÌ„d will goe vpward to see Whether the Confession of your men for the generall acknowledgment of our Church and doctrine by the Christian world will reach to S. Gregories time or no From thence to proceede afterwards to the Apostles with the vniuersality of the same Church and doctrine will be easie First therefore by your learned men it is confessed that Papistrie to vse Arg. 5 your word was the generall Religion of the Christian world before Luther came In so much that a Tota Occidentalis Ecclesia defendit quicquid impietatuÌ„ detestamur Caluin Resp ad Versip p. 354. Caluin affirmes all the Westerne Churches to haue defended it and b. Discessionem à toto mundo facere coacti sumus Id. Ep. 141. that his separatioÌ„ was froÌ„ all the world c. white Defence c. 37. p. 136. The Papacie or articles wherein wee refuse the Church of Rome are a leprosie c. White saith it was a leprosie breeding in the Church so vniuersally that there was no visible company of people appearing in the world free from it d. Benedict Morgestein tract de Eccl. p. 145 and he saith there further that it is ridiculous to thinke that in the tyme before Luther any had the purity of doctrine and that Luther should receaue it from them Morgestern The whole Christian world knowes that before Luther all Churches were ouer whelmed with more then Cymerian darknes e. Bancroft Censure c. 4. BaÌ„croft The Priests and all the people too were drowned in the filth of Poperie from top to toe f. Iewell serm on the 11. c. Luk. Iewell The whole world people Priests and Princes were ouer whelmed with ignorance All Schooles Priests Bysshops and Princes of the world were by oath obliged to the Pope g. Daniel Camierus ep 49. Camierê° Errour possessed not one litle part or other but Apostasie auerted the whole Body from Christ h. Brocard in c. 2. Apoc. fol. 41. cognitio Christi defuit in omnibus singulis suis membris VVhit Cont. 4. q 5. c. 3. p. 684. Brocard When the preaching of the Gospell and the first assault made vppon the Papacie was approued in Luther the knowledge of Christ was wanting in all and euery one of his members i Whittaker In tymes past no Religion but the Papisticall had place in the Churches And. k. Id. Cont. 2. q. 3. p. 467. per omnes visibiles Ecclesias grassata est That Antichristian plague hath gone thorough all partes of the world and all visible Churches Thus in generall To runne thorough the particulars were infinite They say l. Luther serm de simulacr fol 277. Altero abusu imaginum totus orbis oppletus est The whole world was filled with the abuse of images That m Calu 2. Instit c 2. §. 4. Ad vulgus etiam ipsum omnes hoc principio imbuti sunt praeditum esse hominem libero arbitrio All to the very common people were imbued with this principle that maÌ„ hath free will that n Confess Aug. c. 20. Fateri omnes necesse est de fidei iustitia fuisse altissimum silentiuÌ„ Magburg praefat Cenur 13. extincta est doctrina de fide tantùm sine operibus Calu. Resp ad Sadolet p. 125. Dogma istud de iustificatione per solam fidem quod in religione summum erat dicimus fuisse à vobis ex hominum memoria deletum the principall point of Religion iustification by faith only was blotted out of memory that o. Bucerus li dâ— concord p. 660. Hic error de reali praesentia loquitur apud totius orbis Christianos inualuit the errour so they speake of the reall presence preuailed amonge all the Christians of the world that p. Gualt in praefat Com. in ep ad Rom All the world erred in that article of the reall presence that q. Calu. 4. Instit c. 18. §. 18. Missae abominatio in calice aureo propinata omnes Reges terrae populos à summo vsque ad nouissimum sic inebriauit vt proram puppim suae salutis in hac vna statuerint the Masse made drunke all the kinges and people of the earth from the first to the last that r. Luth. Captiuit Babil fol. 68. scarce any thing was more beleeued then that the Masse was a Sacrifice that Å¿ Calu. Respons ad Sadolet p. 130 all endeuoured to merit to satisfie c. And to summe all vp in a word they confesse our Religion to haue preuailed ouer their supposed Church and Religion so farre t. Luth. Capt. Babil fol. 77. Id. in Psalm grad fol. 568 in 2. Gal. fol. 306. that the Protestant faith was abolished and extinguished That u. Magburg praefat Centur. 5. w Calu. 4. Instit c. 2. §. 2. Sub Papismo doctrina citra quam Christianismus non constat tota sepulâ—a explosa vnder the Papacie there was an extreme abolishing of the true Protestant Religion and the diuine word that vnder the Papacie the DOCTRINE without which ProtestaÌ„t Christianitie doth not subsist was ALL reiected aÌ„d buried This was the state of our Church before Luther and not for a small tyme but for nine hundred yeare yeauen from the tyme of Boniface and Gregorie the Great All the knowne Churches in the world all that tyme frequenting and beleeuing Masse confessing to Priests praying to Saincts and for the deade beleeuing iustification by workes doÌ„ne in grace aÌ„d the merit of theÌ„ satisfaction traditions religious vowes c. and the communion of the Pope was with the Christian world generally all that tyme. This you might knowe particularly froÌ„ tyme to tyme out of Ecclesiasticall Histories if you would reade theÌ„ but of histories I am not to speake now let vs goe on with the confessioÌ„ of your men for the generall acknowledgment of our ReligioÌ„ and the generall pouerty or not existencie of your supposed Church Speake Perkins During the space of nine hundred yeeres the Popish heresie hath spred it selfe ouer the whole earth Bale From Phocas who liued a. 602. till the renuing of the Gospell the doctrine of Christ was for that space amonge Idiotes and in lurking holes and after Gregorie the purity of Protestant doctrine perisshed d. Powell Confid Pap. reas p. 105. Powell I graunt that from the yeere of Christ 605. the professant company of Poperie hath bene very visible and conspicuous e. Fulke Ans Countâ— Cath. p 36. Fulke The Religion of the Papists came in and preuailed in the yeare of our lord 607. aÌ„d so vniuersally that the reuelation of Antichrist with the Churches flight into the wildernes was a. 607. f. Hutter de sacrif Missat p 377. Libenter concedo Idolomaniam pontificiam cuius
haue bene confirmed to Bonifacius by Phocas But this will not hinder my argument for it is one thinge to declare and second an other thing to institute the institution of the Primacie you haue in the Gospell Ma◠〈…〉 18. Io. 21.18 S. Hierom. ep ad Dam Theod. ep ad Renat Presb Sand. Visib Mon. l. 7. Touching the existēcie of our Religion in the tyme of Constantine See more in the Protestant Apol tract 2 c. ◠Sect. 3. the acknowledgment you haue in Antiquitie as I will declare hereafter and the exercise before the tyme of Boniface is well knowne On this Rocke will I build my Church said our Sauiour who commended his flocke peculiarly to S. Peeter I quoth S. Ierom to Damasus then Pope Following none formost but Christ doe communicate with thy Holines that is with the chaire of Peeter Vppon that Rocke I knowe the Church was built And Theodoret a Grecian speaking of that See That holy Seate hath the gouerment of all the Churches in the world You heard before what S. Leo said of it and you knowe how he did exercise this power Only because your fellowes are wōt to obiect a speach of S. Cregorie not content to take the interpretation of it from his owne mouth I put you heare in mind that he did exercise this power ouer all the Christian Churches in his tyme and this you haue noted by D. Sanders in his Monarchie Sand. Visib Mon. l. 7. and not answered yet He shewes there I say out of S. Gregories owne writings how he did exercise the foresaid power ouer the Bysshops and Churches of Italie Sicilie Corsica Sardinia Africke Spaine Ireland England France Dalmatia Greece Corcyra and that the Patriarcks haue confessed Subiection to the Church of Rome Lastly wee haue the confession of your men here cited in this an gument for the generall obedience to the Pope euer since Constantine which is sufficient for this purpose howsoeuer the Grecians might some tymes beare themselues in some occasions of which I am to speake in an other place 23. A seuenth Arg. It is manifest by the scriptures aboue cited that the Catholique Church is perpetuall and cannot faile and Arg. 7 this by Scripture is meant of the visible Church whereof I haue giuen ample demōstration in the begining of this second Booke which I desire the reader to peruse and marke Now there is no Christian Church at all that hath bene petpetuall but this which I speake of Therefore this indiuiduall Church is the Catholique Church To See the truth of that I haue assumed let vs looke vpon the rest The Pagans come not in question because their Church is not Christian nor the Iewes for the same reason though they farre exceede you in this point of perpetuitie The Grecians they were in our communion the first thousand yeares and since haue bene neither was Grecisme beleeued allwaies or euer the faith of Nations and communion with you they haue refused Your Church and Religion hath not bene perpetuall as in the former booke wee haue seene to your griefe Another that can callenge there is not not the Aethiopian nor the Maronite nor any whatsoeuer The Roman hath euer beene and her communion euer bene vniuersall therefore this greate and ample Societie is the true Church of God 24. An eigth Argum. That is the Catholique Church whereūto come all Natiōs ād out of which all Heretiques do goe But into the communion of that companie which I haue Arg. 8 named that is into the communion of the See of Rome and the companie of Christians communicating with it all Nations hetherto haue come and out of it all Heretiques haue gone Therefore this is and hath euer bene the Catholique Church The proposition is cleere by the promises related in the beginīg that all Nations should be conuerted to the Church and her gates be euer open day and night to receiue them c. 1. Is 60. S. Aug. de Sym. 6. l. 1. c. 5. and as for Heretiques it is well knowne that they are boughes lopped of the great vine and that that heresie is a corruption of the true faith The assumption you haue at large in Ecclesiasticall Histories and you denie not but in the Primitiue tyme this companie was the Church Baronius Spondan auctar Iarricius Magdeburg Osiander Pappu◠See Prot. Apol. tr 2. c. 1. s 4. that Nations from Infidelitie were conuerted to it and that Heretikes all went out of the same companie Since vnto the same haue bene conuerted the Germanes Vandalls Polonians Danes Hungarians Noruegians Brasilians Indians and diuers others and to your companie or religion immediatelie from infidelitie no Nation at all Out of the same great companie haue gone all Heretickes since that tyme and among them those who in part were your predecessors Iconoclastes Berengarians Waldenses Albigenses Lollardes Hussites 25. Beare with me if I repeate the same againe Arg. 9 for a nienth argument The Romane See and other congregations in that communion were the Church or the Catholicke Congregation in the tyme of Saint Paul And the same congregation 300. yeares after was still the Catholicke Church and had the communion of the Christian world as you know by the Generall Councell of Nice Into it came Schythiās Iberians Armenians Hunnes and others Out went the Marcionites Nouatians Manichees Arianes Betwixt the fourth and fift age was the Coūcell of Calcedō and in that tyme likewise the foresaid cōmuniō was the Church Catholique ād their communion was with the christian world as by that councell of calcedon ād the Epistles of Leo the great who was President of it all men knowe Into this communion came Scottes French and other Nations Out went Pelagians and Nestorians after whose cōmunion in the Aethiopians you seeme to thirst In the next ages followīg which were the sixt ād seauēth were the Generall assemblies at Cōstātinople One in the tyme of Vigilius being the fifte Generall Councell The other in the tyme of Agatho which you haue in the Tōes of Councelles with most ample subscriptiō of the Bysshops which were in thē and by these Generall councelles which did also receaue the former it is euidēt that in those tymes also the cōpanie of Christians in cōmuniō with the See of Rome was the Catholicke Church ād that the communion of those Popes ād those Coūcelles was with the world of Christians Into it came the Pictes Gothes Barbarians and our Countrie Out were cast the Tritheites Monothelites and other such excrementes After those Councelles Followed others One at Nice in the tyme of Adrian the first Another at Constantinople Adrian the second being then Byshop of Rome By which Councelles it is cleere that the communion of the Roman See was then also generall and this companie the Church of God They did also receaue the former Councelles and noe communion was Generall in Christendome or continued by Vniuersall Succession but onelie this Into this companie came the Frisians Hassites Russians Out
went Maronites and your deere freindes the Iconoclastes with diuers others You see how this communion continues euer Catholicke and that the Romane See is found euer in the Church and the Church in communion with the See of Rome To follow the streame further it is needlesse because you confesse that long before this the communion of the Christian world was with the Pope of Rome and that Nations were conuerted thereunto He that will may reflect on the generall Assemblies held at Rome at Lions at Florence As Also vppō the flowing of Nations vnto this Ocean in this and former ages together with the discarding of the Waldenses Albigenses and other Hereticks and he will see it to be most true that in noe age any communion hath bene acknowledged Catholique but onelie this which wee speake of and that the See of * The first Nicene Councell an 325. Fathers 318. Against Arius Communicated with Syluester Bisshop of Rome Cedrenus Photius Socrates Eusebius Baronius First Constantinopolitan Councell an 381. Fathers 150. Against Macedonius Communicat With Damasus B. Rome Vide ep Conc. ád Damas Theodoret. Socrat. Phot. Baron Ephesine Councell an 431. Fathers 200. Against Nestorius Communicat With Celestine B. Rome Epist Concil ad Celest. ep ad Imperat. Marcellin Liberat. Theophan Balsam Niceph. Baron The Councell of Chalcedon an 451. Fathers 600. Against Eutiches Communicat with Leo B. Rome Vide acta Conc. Leon ep 50. Baron Second Constantinop Councell an 553 Fathers 165. Against Anthim and Theodor. Communicat With Vigilius B. Rome Zonaras Eutichius Ep. ad Vigilium Greg. magn Niceph Baron Third Constant Councell an 289. Fathers 680. Against Monothelites Communicat with Agatho B. Rome Vide acta Conc. Zonar Theoph. Cedren Baron Second Nicene Councell an 787. Fathers 350. Against imagebreakers Communicat with Adrian B. Rome Vide act Conc. Cedren Zonar Baron Fourth Constantinop Councell an 869. Fathers 101. Genebr 300. Against Photius Communicat With Adrian 2. B. Rome Vide act◠Conc. Anastas Niceph. Platin. Baron Rome was euer in the Generall communion of the Catholique Church Your obstinacie and opposition hath beene occasion that I haue considered more particularlie of this matter and considering it I take much content to see the old Prophecies of the Greatnes and Perpetuitie of the Christian Church fulfilled before mine eies in the Church wherein I am 26. The tenth argument Were all Papistes silent in the matter of the Church the thing Arg. 10 is so notable that Heretickes themselues against their will would lead vnto it ād point it out For if you consider well there is but one truth ād many wayes there are to goe against it one true Church many false and hereticall And all those Hereticall are against the Catholike Church as errours are all against the Truth Now by Ecclesiasticall Recorde it is cleere that all confessed Heresies from the first to the last haue opposed themselues seuerallie The first Lateran Councell an 1122. Fathers 300. For instauration of Discipline c. Communicat with Calixtus 2. B. Rome Sugerius Abb. Platina Onuphrius Baronius Second Lateran Councell an 1139. Fathers 1000. For the Right of the Clergie Communicat with Innocent 2. B. Rome Oth◠Frising Sigon Platin. Onuph Baron Third Lateran Councell ann 1179. Fathers 300. For Reformation VValdens condemn Communicated With Alexander 3. B. Rome Guelielm Tyrius Plat. Onuph Baron Fourth Lateran Councell an 1215. Fathers 1285. Holy VVarre Transubstantiation defined Reformation of the Clergie Albigenses condemned It Communicated with Innocentius 3. B. Rome Vide acta Conc. Palmer Onuph Plat. Genebr Spondan in Auctar. ad Baron The Councell of Lions an 1274. Fathers 1000. Against the errours of the Greekes Communicat VVith Gregory 10. B. Rome Guiliel de Nangis Gregoras Matth. Palm Plat. Onuph Spond The Councell of Vienna an 1311. Fathers 300. Against seuerall Heresies Communic With Clemens 5. B. Rome Platina Palm Onuph Spondan The Councell of Florence an 1439. Fathers 141. The Re-vnion of the Greeke and Latine Churches Armen Ind. Cōmunic With Eugenius 4. B. Rome Palmer Chalcond Volateran Plat. Spond The Councell of Trent Communicat With Pius 4. to the companie with which the Bisshop of Rome did communicate in the tyme wherein those Heresies were and this companie likewise hath opposed it selfe to them all neither did they euer oppose them selues all to any other companie whatsoeuer This companie therefore which I speake of and no other is and euer hath been the true Church 27. The 11. Argument That companie which hath euer borne and maintained the generall prouidence of common Church-affaires Arg. 11 is the Catholique But the companie in communion with the See of Rome hath donne this and noe other which to omitte histories wherein the thing is manifest and by Card. Baronius deduced at large I proue by Generall Councelles by which is seene euidently First the Generall communion of the Church in the tyme wherein each was held Secondlie the communion of the See of Rome with each of these Councelles and consequentlie with all those partes from whence the Bisshops came Thirdlie the communion of each of these Councelles with the former Councelles and precedent ages Fourthlie which is the thing I haue spoken of in this argument this Churches diligence in conseruing Church-discipline and condemning erroures 28. Harke how the canones roare if your nicer eares will beare the word in Bithynia in Thrace in Ionia in Italie in France euerie where Against Arius and his faction at Nice against Macedonians and Monothelites at Constantinople against Nestorians at Ephesus against Eutichians at Chalcedon against Waldenses Albigenses at Rome against the Begardes at Viēna against moderne Greekes at Lions and Florence and against Lutherās Caluinistes and all Protestantes at Trent In Defence Of the Sacramentes Of the Primacie Of the reall Presence Of the Incarnation Of the Deitie of the holy Ghost Of the consubstantialitie of the Sonne of God and other pointes of the Catholicke faith and Church Againe Sabellius from men of this communion receaues his doome in Alexandria Paulus Samosetanus in Antioch Pelagius in Carthage Berengarius in Vercells Gilbertus Porretanus in Rhemes Nouatus and Donatus in Rome Finally all Heresies that haue ben hetherto haue had their sentence of condemnation from men of this communion and company from this Church of ours This Church and no other hath maintained the faith hetherto at all tymes on all occasions This hath maintained the word of God and kept it to this day and you know not which it is but by this This Chutch and no other hath maintained the Fathers doctrine ād the authority of generall Councells hetherto This Church hath triumphed ouer all confessed heresies she hath allready suppressed more then two hundred and hath bruised the heads allso of those which last peeped out of Hell to hisse against the Truth 29 By the foresaid waie of Oecumenicall Councelles is demonstrated euidentlie the Vniuersalitie of the Romaine Church and the Catholicke communion which in
19.21 Matth. 10.100.12 and certainely foretould things to come to himself to his aduersaries to his disciples to Ierusalem to the Gentiles to the Church 42. His miracles were many donne in the sight of his enemies donne oft with a word He cured the sicke gaue sight vnto the blind and life to those were deade Matt. 9. Luk 7. And was so powerfull heerein that he gaue his disciples power to doe the same and so farre that their tutch their word their clothes yea ād shadow there followed miraculous effects Act. 5. Neither was his life onely but this death likewise full of miracle in so much that nature her self was troubled with the horrour of that daie where in he on whō she depended died The earth trembled the rocks burst in sunder the vaile of the Tēple splitte graues did surrēder their deade Matt. 27. Luk. 23. the Sunne was ecclipsed strangely ād a generall darknes ouerspred the whole earth Being put to death in the sight of a world of people and his bodie buried he riseth such was his diuine power from death hauing thereby paid the ransome for mankind Mat. 27. Luk. 24. 1. Cor. 15. and is the third daie againe aliue and appeares and conuerses and giues instruction power and commission to his disciples and lastlie in their sight doth ascend Being ascended he sends the holy Ghost in visible manner vnto them all assembled whereby they receaue an inward testimony of the truth he had taught Act. 1. 2. and are so confirmed and encouraged by the power of this Spirit that they begin confidently notwithstanding the Iewes threates and opposition to diuulge his doctrine 43. And behold Peeter Supremū antiquissimū Theologorum stigium S. Dionys diu nom c 3. of an ignorāt fisherman is now become the Prince and Heade of deuines and maintaineth with the victorie by the knowne successe of many ages vniuersally now manifest the cause of Iesus Christ against all the world He is also so good an Oratour and on the suddaine that with his first speach and this made without studie Act. 2. the winnes in the sight of his Aduersaries three thousand to the faith For the better diuulging of the Gospell in all Nations these Fishermen haue also bestowed on them by their Master the guifte of tongues and instantlie the doctrine of Iesus Christ is vttered in all languages the Parthians and Medians and Elamites and those which inhabite Mesopotomia Iudea and Capadocia Pontus and Asia Act. 2. Phrygia and Pamphilia Aegypt and the parts of Lybia that is about Cyrene and strangers of Rome Iewes allso and Proselytes and Cretensians and Arabians all with admiratiō and amazement heare their owne languages from the mouthes of vnlettered Galileans O heauenly Master o powerfull and diuine spirit o wondrous Schoole o happie Scholers The holy Ghost saith a greate Sainct fills a boy giuen to the harpe and makes him a Psalmist ◠Gregor sup Ezech. he filles an abstinent childe and makes him the Iudge of Elders he filles a neatheard and makes him a Prophet he filles a fisherman and makes him Prince of Apostles he filles a persecutor and makes him Doctor of the Gentiles he filles a publican and makes him an Euangelist Adde heere that he filles a companie of vnlearned men and makes them linguists Deuines Preachers and Apostles 44. The Disciples thus miraculously furnished with knowledge and tongues to the amazement and confusion of all opponents did according to their Masters cōmission resolutely set on their greate taske which was to carrie the good tydings of the Worlds Redemption by Iesus the Sonne of God to all Natiōs and dispersing themselues into diuers partes did preach euery where Mar. 19. our Lord cooperating and confirming their doctrine with signes and woonders And now the World began to turne from Vice to Vertue from Superstition to Religion from Idolatrie to God againe 45. The Enemie of vertue ād of all good proceeding who affecting diuine honour fell frō heauen and cōtinuing his desire thought to compasse it heere on earth perceauing of the motion nowe begunne and seeing his ministers contemned his Idols ouerthrowne vncleane Spirits commaunded out of men and a generall reformatiō in the way began to storme and raised a most bitter persecution against the Church wherein by his instigation Iewes Gentiles and Heretickes with witte power and malice were to oppose her and the world made a Theater of the combat 46. The particulars are to long for this place and therefore I remit you to Baronius to reade there what the Christians did suffer in the tymes of Nero Domitiā Traian Marcus Aurelius and Sueuerus commanders of the Roman World when confessing the faith of Iesus Christ in all places on all occasions before all kind of people their number did increase daily in the face of torment and the sword of Persecution preuailed nothing but to lay open their constancie to the world Prouinces Ilands Castles Fortresses Tents Campes Tertull. Apol. ad Gent. c. 37 Courtes Pallaces Senates Market places all were full and the Kingdome of Christ discouering it self further thē the Roman Empire was outstreched into all corners beleeued in all places reuerenced of all Nations euery where raigning adored euery where After the forenamed followed other most bitter persecutiōs by Decius Dioclesian Maximinian Wherein the Priests were tormented the Churches pulled downe the Bookes burnt ād the furie was such being with extreame violence borne into all prouinces Citties Townes in the Roman world that it threatned an vniuersall extirpation yeauen to the last Christian man and yet could not the nūber of beleeuers be diminished Wee reade of seuēteene thousād martyred in one month and that in Aegypt a part of Africke there were 144000. put to death ād 700000. banished from the same place in Diocletiās tyme. Reade Euseb Baron Spondan by which if wee guesse at the multitude which did suffer in all the tyme of the ten persecutions in all the world the number will appeare infinite and our faith be confirmed with a world of blood So earnestly did the Deuil by these tyrannicall cruel meanes oppose the Church which notwithstanding when all was donne was greater then before Constant in so much that Christianity got the Empire and then securely spred it self ād Rome as Leo the greate truly said S. Leo serm 1. de Nat. Apost being made the See of Peeter came to rule more vniuersallie by diuine Religion then by tēporall Soueraignetie for though enlarged by many victories she had extended the right of her Empire by sea and land yet that which the toyle of Warre subdued was lesse thē that which Christian peace did bring vnder 46. Out of this admirable plantation of Christianitie and so powerfull a proposition and persuasion of the truth vnto the World that it was esteemed aboue all things els deerest otherwise to men the Fathers make excellent discourses to shew the diuine power of our Sauiour
maintaine But the chiefest of them are allready answeared in another place And hereafter I will proue at large that the Catholique Church onelie hath the assistance of the all teaching Spiritte and therfore cannot be condemned of errour by any meanes extant in the world whatsoeuer noe iudgment being of greater or of equall authoritie with hers by reason of the Spiritte which doth teach her all truth The second Conclusion The Christians in Communion with Vrbanus VIII are the Church of God THE THIRD BOOKE OF DIVINE ASSISTANCE THE FIRST CHAPTER Proouing diuine Assistance in the Catholike Church 1. HAVING declared sufficientlie which is the Church it followes next that wee speake of the diuine assistance in beleeuing and teaching which assistance the sonne of God hath promised vnto it Catholiques as I haue said before doe resolue their iudgment into the iudgment of the Church and the iudgment of the Church doth relie vppon the assistance of the holie Ghost by whose prouidence it is preserued from erring in the pâ—oposition of diuine faith This assistance in Church-proposition wee beleeue and that you must also grant and beleeue it I am now to prooue You will not denie that men are to be instructed trulie in faith an diuine matters for how shall they liue as Christians ought vnles they beleeue rightlie and how shall they beleeue rightlie if they be not well taught and instructed how shall they inuocate saith the Apostle in whome they haue not beleeued Rom. 10.14 and how shall they beleeue in whoÌ„ they haue not heard or how shall they heare without a preacher it cannot be For no man of himselfe is able to finde out or to discouer the mysteries of our faith the Trinitie the Incarnation of the Sonne of God the Scriptures and their meaning It is therefore necessarie that men be instructed in matters of faith 2. And since instruction is necessarie as wee also by experience know this instruction must be looked for in some Schoole and from some masters or instructors The question therefore comes presentlie about this teaching Schoole which and where it is that a man there may be instructed To this question the answeare is easie first it is not the companie of Athiests or Pagans for their doctrine and instruction is not holie and diuine Secondlie it is not the companie of Iewes for their doctrine is not Christian Thirdlie it is not the companie of confessed Heretiques therefore it is the Church for the Church is the Schoole of Iesus Christ and which this is I haue declared in the former booke This supposed I reason thus for diuine assistance 3. It belongs to the prouidence of allmightie God to assist that Schoole in which by his will and ordinance the whole world is to be instructed in diuine matters and Religion Therefore it belongs to Gods prouidence to Arg. 1 assist the Church for the Church is the said Schoole as I declared before The argument is cleere and needs no further confirmation but least you seeke to escape it if it be vrged by one that is no Scholler with some fonde distinction I note here that the Spirit doth assist to beleeue and to teach The first of these acts is in the vnderstanding and interior the second is publique or exterior and in the mouth The Spirit doth assist the Church both wayes that is to beleeue and to teach but the argument doth proceede here of assistance to the later to teach because faith according to S. Paul doth suppose instruction or teaching aÌ„d euery one should haue faith for without faith it is impossible to please God and he that beleeueth not shall be condemned Hebr. 11. Mar. 16. Moreouer you knowe that for resolution in diuine matters it is necessarie that a man knowe where to seeke instruction whom he may securelie followe in whose iudgment he may rest in whome and where the Spirit of God doth speake This is the thinge wee looke for and this thing is in noe other companie but the Schoole of Iesus Christe the Church 4. It may be you will say that a man desirous of instruction should come to you But this will not satisfie for what should a man haue done before Luther when Protestants were not nor your Religion thought vppon as I haue seene allreadie in the first booke He might haue gone ouer all the world to looke for your Church and lost his labour But deale plainlie with vs and declare your minde is there any congregation in the world whose instruction one may securelie fellowe or no if there be not what course should vnlearned men take to learne the truth shall they beleeue without preachers If there be which is it and whence hath it that it may be followed of it selfe or from the Spirit you can answeare nothinge but the Spirit and this Spirit not in Athiests nor in Iewes nor in confessed Heretiques but in the Church And thus much for those who seeke instruction 5. I prooue secondlie this assistance by the necessitie of a Iudge to determine controuersies Arg. 2 in matter of Religion Since the Scripture is obscure in many places and since Heresies do and must arise in the world it is necessarie that there be some Visible meanes able and sufficient to determine controuersies which meanes can be no other but the proposition and iudgmeÌ„t of the Church For being visible and intelligent able to heare examine and define the controuersies it must needs consist of men not of meere Spirits or of insensible creatures and if it consist of men these men must not be Athiests or enemies to the Christian doctrine such as are Pagans Iewes and confessed Heretiques and therefore they must be the Church or that part of it which is to teach The iudge of controuersies therefore is the Church Whence it followes that the holie Spirit doth assist her in this act of determining controuersies in matter of faith directing her vnderstaÌ„ding to coÌ„ceaue the meaning of Gods word and preseruing her from errour in the proposition of it This discourse you cannot denie with any shewe of probabilitie for there is no meanes to make an end of controuersies among men if the iudgment of the Church be neglected or be not certaine aÌ„d infallible if the Spirit of truth be not in the Church it is in none at all if it doth not teach the Church it doth teach none if it doth not direct the Church to vnderstand Gods word it directeth none if it doth not assist the Church when she for the generall good of the Christian world doth determine a controuersie of faith it doth assist none at all for all the promise made by our Sauiour Iesus Christ of assistaÌ„ce is made vnto
out of the Arg. 1 words of our Sauiour Iesus Christ who promised faithfullie to send the holy spiritte vnto the Church to assist it Ioh. 14. v. 15.16 16. Ch. v 13 I will aske my father aÌ„d he will giue you another Paraclete that he may abide with you foreuer the Spiritte of truth he shall teach you all truth Here the spiritte is promised to the Church foreuer to assist her to all truth what could be said plainer The like God before promised vnto the Church and called it his couenant Isa 59.21 to wit that the words which he putte into her mouth should neuer out of it And herevppon the Apostles beleeued that they had diuine assistance and affirmed their act and decree Acts 15.28 to be the act and decree of the holie Ghost as you reade in the Actes of the Apostles Stay here and consider well what you will do in this case if you deny the assistance you deny the word of God if you graunt it the cause is ours 23. That you may seeme to answeare you will say euer something and the more intricate it be the better it serues your turne Forsooth you graunt Assistance of the Spirit least you be seene directlie to contradict Scripture but you denie that the Church hath it The Church you saie may mistake the sense of Scripture and was mistaken many hundred yeeres together but the spirit directs you to to it your Apostle Luther and you haue hit it now at last Sillie men what are you what ground haue you for diuine assistance by what letters Patents from Gods priuate CouÌ„cell can you make this good Our Sauiour Iesus Christ hath promised the assistance of the Spiritte vnto the Church and this promise is recorded in the Scripture This holdes not you saie he hath bethought himselfe better and recalled it and made a later and an irreuocable firme promise vnto you If you be not impostors let vs see it if you showe it not as you cannot for God is God and it not chaÌ„ged you knowe what men are to thinke in such a case 24. But whie would you rob the Church of God of her legacie she doth inherite lawfullie this assistance it was bequeathed her by Iesus Christ she hath vndeniable writings to shewe for it she hath had possessioÌ„ of it longe agoe Sixteene hundred yeares she hath enioyed it It is to late for you now to commence your sute Goe first and prooue that you are the Catholique Church that the communion of Nations and of the auncient Fathers aÌ„d of the Martyrs and Saints of God haue bene with you Produce your Succession of Pastors continued euer from S. Peter bringe to light your Generall Councells which yet neuer sawe the light name the Nations you haue conuerted vnto the faith let vs heare of your miracles let vs see how the ould Prophecies all doe meete and are verified in your Church When these things are done and so well done that the world sees cleerlie your Church and not ours to be the Catholique Church then begin your sute and not now for your beggarie and want of title and imposture is yet beleeued or rather seene and felt of all the Christian world 25. If wee coÌ„sider only those whoÌ„ your selues do confesse to haue beene Heretickes heretofore you must confesse likewise that they were not Heires vnto the promises Iesus Christ made vnto his Church among which promises one was of perpetuall assistance For this promise or legacie was made and bequeathed by our Sauiour vnto his Church and confessed Heretiques were not the Church and flocke of Christ It rests therfore that you graunt that Church to inherite this legacie which is the true Church and not confessedly hereticall and false whether this Church be yours or ours This is euident Now further it is euident by the former bookes that the true Church is not yours but ours therfore the diuine assistance is in ours not in yours And this I would haue you to marke diligentlie turne downe the lâ—â—fâ— to the end I neede repeate it no more That is whensoeuer the question is about the Spiritte looke that you doe not challenge it vntill you haue prooued that yours is the Church for there is in holie Scripture no promise made of the Spiritte but vnto the Church And the like I doe saie to your fellowes either a parte or all together either moderne or more auncient if they will haue me beleeue that they haue the Spiritte of Iesus Christ let them prooue that they are the Church Neither doe I care whether the controuersie they pretend to determine by the spiritte be fundamentall or not fundamentall for I harken to no spiritte but to that in the Church therfore I say againe if they will haue me beleeue them let them prooue that they are the Church and bring such euidence as I haue demaunded heretofore which will neuer be as longe as the Scriptures and Histories are extant THE SECOND CHAPTER Wherin the last of the precedent arguments is vnfolded more at large 26. IT greeues you much that in the former Chapter I saie the diuine assistance was bequeathed vnto the Church and much you frette against me for it but cannot mend your selfe For that which I said is there prooued many waies It is a tedious thing to preach to those who shutte their eares when the word of God is deliuered who haue eies but will not see I must speake lowder yet and repeate the same ouer againe and againe that this sacred and transcendent truth of diuine assistaÌ„ce may by the operation of Gods grace enter into your sowle which errour possessing hath made deafe and dull to Gods word To runne ouer all againe would take more tyme then I can spare I will therfore inculcate the last argument onelie wherein are three texts of Scripture for assistance combined and connected all in one which I will here propose distinctlie In the first the diuine assistance is promised by God the father and I will produce the couenant In the second our Sauiour Iesus Christ doth bequeath it vnto the Church and I will bringe the words of his will registred by an Apostle In the third the confessed Church of Christ doth acknowledge the receipt of this assistance which is to be for euer hers To beginne with the first I argue thus 27. If the words of God which no doubt are the sacred truth for God speakes no lies be allwaies in the mouthes of the Pastors of Gods Church by vertue of Gods promise and prouidence this Church hath in this diuine Assistance But the words of God are allwayes in the mouthes of the pastors of Gods Church by vertue of Gods prouidence and promise therfore the Church hath in this diuine Assistance The proposition is cleere and includes proofe sufficient within it selfe because if Gods couenant and prouidence effect this thing wee speake of God effects it and is the cause of it The AssumptioÌ„ the prophet Esay
one S. Cyrill heere doth speake of the other S. August tract 96. in Ioan. To helpe the ruder to the vnderstanding of this difference in the knowledge of the same things Suppose a man were borne and bred in a caue vnder groūd and there taught that aboue there be heauens sunne and starrs And afterwards brought out in a cleere night to behold the beautie of the firmament with the heauens immensitie In the day to see the Sunne illustrating all the world with his light This later knowledge of these things is cleere and perfect if you compare it with the former which he before at his being vnder ground where he saw no greater light then a poore candle had of them So is the Churches knowledge heere Heere belowe she is instrusted that in God there are three persons the Father the Sonne and the Holy Ghost and makes an vnperfect obscure conceipt of it but when she getts vp thither she shall behold God cleerely as he is in himself And so all the rest of the Mysteries which now she doth beleeue 37. The fourth waie is to saie that the place is to be limited to those truthes which are necessarie for the commō people But this holds not for what shall become of the learned who shall compound differences in religion condemne Heresies and repaire the faults of Schisme which teare the Church in peeces if the Spirits assistance doth it not In vaine doe you limit the words of God you are a man you are not God you cannot rule him ād pare of what you please from his promise his words import all not onelie whatsoeuer is necessarie for common people but all whatsoeuer he hath reuealed they are extended as farre as the necessities of the Church do require Againe it is one thing to determine how far this assistance is affoorded to this or that Christian in particular which liues in a Catholique countrie and in peace another thing it is to define how farre it is affoorded vnto the whole bodie of the Church 38. The last waie is to saie that this promise was to be performed onelie in the inuisible Church by teaching them priuatelie This is false For the Church whereūto this promise was made was the visible Church and God made it to no other The Apostles were visible And how could it be otherwise whē their noise went ouer all the world The companie of Christians in communion with them were visible Their Successors the Pastors of the Church were visible Their office of preaching of ministring the Sacramentes and gouerning Gods people did manifest their persons to the flocke The guifte of tongues of interpretation of working miracles and the like made the men and so the Church visible The predestinate needed visible instruction Rom. 10.14 for how should they beleeue vnles they heare saith the Apostle in this case and how should they heare without a preacher and a preacher you knowe is visible you see him you heare him you can point at him Now preachers deliuer not infalliblie such doctrine as the predestinate are to beleeue without assistance and therefore for the predestinate peoples sake it was all together necessarie to assist the Church in visible actes in preaching in deliuering true doctrine which is to assist the visible Church In fine the office of the Apostles and Pastors whose actes are in teaching and directing others and consequentlie visible actes could not be rightlie performed without Assistance which you confesse and our Sauiour intending the perfomance of those actes that so his Church beīg called by his word deliuered with the mouthes of mē might be gathered out of all Nations did leaue them that is the Apostles and their Successors to this end diuine Assistance and said the Paraclete whom the Father will send in my name he shall teach you all things Iohn 14. v 〈◊〉 16 〈◊〉 13. and suggest vnto you all he shall teach you all truth 39. The third place I am to inculcate for this Assistance containes the Testimonie of the vndeniable Christian Church acknowledging the receipt of it For if wee produce euidēce for the promise and this by couenāt and for the actuall sending and finallie for the receipt of this Assistance by such as confessedlie might doe it in the name of the whole Church the cause is wonne To proceed therfore to this part you will confesse that the Apostles were the true Church and that if they receaued this Assistance the Church receaued it and as they vnderstood the promise and beleeued it so wee are to vnderstād and to beleeue it Now it is most certaine that they receaued this Assistance and did not onelie beleeue that according to the promise of our Sauiour they had it infalliblie when they were to determine matters of Religion but they did further declare vnto Christians this Assistance and direction which they had ēioyed and did puhlishe it to be beleeued by the Church For the decree which after much dispute and inquisition they made in their generall meeting at Ierusalem they begin thus It hath seemed good to the holie Ghost and to vs. Acts 15. v. ◠affirming by these words plainlie and proposing allso to Christians to beleeue their publique act and decree to be the act and decree of the holie Ghost And if it were his allso then he with them made it assisting and directing them in the doing as our Sauiour had promised he should doe And herein the Apostles gaue example to their Successors to vnderstand our Sauiours promise so and to beleeue and doe so as they haue vnderstood it and beleeued and done The place is cleere The thing is vndeniable 40. As these Masters of Christianitie had vnderstood beleeued done assuring themselues and others of diuine assistance in their common definition and decree by reason of our Sauiours promise without any more adoe he being God and therfore meaning as he said and as good as his promise so did their successors vnderstand beleeue and doe in regard the promise was made foreuer And therfore they allso beleeued and assured others of diuine assistance in their common definition and decree by reason of the same promise This the pastors assembled in generall Councells haue done euer since and the Christian people in communion with these Councells haue beleeued it Those Christians which liued in the first age did beleeue that the Apostles had by vertue of our Sauiours promise diuine assistāce to propose and spred the Gospell and to teach rightlie the word of God and that they were therfore to be beleeued in all which by generall consent they did propose or wherein they did all agree so that the Predestinate ād all others might securelie beleeue as they taught and goe on towards heauen that way which they pointed out The Church in the second age did beleeue that the Church in the first age had the Assistance of the diuine spirit by vertue of the promise of Iesus Christ and therevppon beleeued allso that
difference is not by meanes of the letter Reflect well on all this when you answeare the first booke nor of any common good Spiritt for that would not contradict it selfe as they do each other this difference cannot be taken but from the sense imaginatioÌ„ aÌ„d will of each partie and therefore each partie must be defined by his owne wit or by all his opinions in matter of faith 75. And here I answeare to your common replie of the Schoolemens disagreement in Schoole-questioÌ„s for notwithstaÌ„ding the varietie of opinioÌ„s in matters not defined by the Church before or in their tyme all Schoolemen that were Catholiques did agree in faith and all did beleeue the same according as I haue said before of other men Each of them tooke the iudgment of the Church for infallible therein beleeuing all whatsoeuer she either had or hereafter would determine This did euerie Schoole man euerie Catholique Deuine euerie Father 76. This way S. Augustine doth excuse S. Cyprian in the matter of rebaptization Before the consent of the whole Church by the decree of a plenarie or generall Councell S. Aug li. 1. de Bapt cont Don. c. 18. had determined what was to be embraced of all in that controuersie of rebaptizing the recoÌ„ciled S. CypriaÌ„ with allmost fowerscore of his fellow African Bysshops did thinke that euerie one who was baptized out of the Catholique coÌ„munion ought to be baptized againe when he had reconciled himselfe to the Church As yet there had bene no generall CouÌ„cell assembled in that behalfe but the world was held in by the strength of custome l. 2 c. 9. and this custome onelie was opposed to those which endeuoured to bringe in that noueltie of rebaptization because they could not apprehend the truth yet afterwards whilst among many on both sides it is spoken of and sought it is not onelie found out but allso brought to the autoritie and strenght of a generall Councell after Cyprians passion indeede but yet before I was borne A precedeÌ„t plenarie may be ameÌ„ded by a subsequent plenarie in matters oâ— fact And in faith a generall not approued by a generall approued Councell In the same place by occasion of the Councells by S. Cyprian and his predecessors made in Africke he saith that particular Councells must yeld to generall and that the whole is deseruedlie preferd before the part or particulars More ouer in the same booke a little before he prooues out of S. Cyprians words that if S. Cyprian had knowne of such a definition he would haue corrected his opinion and then shewes how much he doth relie on it himselfe Neither durst wee affirme any such thinge if wee were not well grounded vppon the most vniforme authoritie of the vniuersall Church l. 2. c. 4. vnto which vndoubtedlie S. Cyprian allso would haue yeelded if in his tyme the truth of this question had bene cleered and declared S. Augustines Spâ—rit and by a generall CouÌ„cell establisshed And of the same againe he hath an excellent discourse in the fift booke where amonge other things he saith that he pleaseth not the Saint if he seeke to preferre his wit and eloquence and store of learning before the holie Councell of all Nations â— 5. e. 17. to which doubtles he was present by vnitie of Spirit and if I with the whole world do iudge more truelie â—bid I do not preferre my hart before him neither is he in that he iudged otherwise deuided from the whole world â—bid I preferre not my opinion before his but the iudgmeÌ„t of the holy Catholique Church â— Cuius vniâ—ersitas ipâ— non fuit â—d in eius â—niuersitaâ— permanâ—t all which he was not but remained in it This is inough for my purpose and in the same principles of S. Augustine you see now that I can answeare any obiection that you can bringe out of the dissention of ancient or moderne writers or rather if you reflect on it well you will be able to answeare it all your selfe 77. This passage hath made me call to minde other speaches of the Fathers not farre from this purpose whereof I thinke it not amisse to put some downe for your better meditation if you will be pleased peraduenture to thinke more seriouslie on their words then you haue done hetherto on mine The truth of the scripture is helde of vs in this matter when wee doe that which pleaseth the whole Church Aug. l. 1. â—nt Cres â—3 the which the authoritie of the scriptures doth commend that because the holy Scriptures cannot deceaue whosoeuer feareth to be deceaued with the obscuritie of this question let him require the iudgment of the Church which the holie scripture without any ambiguitie doth demonstrate Vincent lirin conâ— Haeres c. 2â— It is necessarie by reason of the windings of vnconstant errour that the line of propheticall aÌ„d Apostolicall interpretation be directed according to the rule of the Ecclesiastical and Catholique sense And in the Catholique Church likewise wee must haue a greate care that wee hold that which hath bene beleeued euery where euer and by all c. 3. for this is truelie aÌ„d properlie Catholique as the power and reason of the word or name doth import which truelie doth coÌ„prehend all vniuersallie And this is so done in fine if wee followe vniuersalitie antiquitie consent vniuersalitie wee followe if wee confesse that one faith to be true which the whole Church thorough the world doth acknowledge and Antiquitie if wee do not in any sort leaue those senses which it is manifest that our Fathers and holie elders haue celebrated and commended and consent allso if wee followe the definitions ad decrees of all or neere all the Priests and Masters in Antiquitie 78. A protestant would thinke me vnreasonable if I should demand and exact all these conditions in euery protestant proposition before I beleeue it yet I will beleeue none of their doctrine vnles it be thus prooued nor all their Religion vnles it be thus prooued all which is as much to say as that by Gods grace I will neuer beleeue it Wee haue possessioÌ„ the spirit is in our Church aÌ„d this father was of it aÌ„d doth acknowledge it of greater authoritie of more infallibilitie then himselfe aÌ„d his rules were ruled by it but I goe on In the Antiquitie of the Church two things are constantlie and with greate care to be obserued Idem c. 41 to both which all they that will not become Heretiques must steed fastlie adhere The first is whatsoeuer is auncientlie decreed by all the Priests of the Catholique Church in a generall Councell secondlie if any newe question doth arise concerning which there is no such decree to be founde then must recourse be made to the iudgment of the holie Fathers I say of those onelie who euery one in their owne tyme were found to be approued masters continuing still in the vnitie of communion and faith And whatsoeuer they are
all did which you will neuer prooue as long as the Bible is extant If you reade Exodus in the two and thitieth chapter you shall finde that when Moyses had saide if any man be our Lords let him ioyne to me there gathered vnto him all the Sonnes of Leuie Exod. 32.26 And these were no small company as you may gather out of the booke of Numbers Num. 3. v. 39. Next you say Elias did complaine that he was left alone This makes a shewe and is repeted ouer and ouer in your books and your pulpittes The truth is that there were at the same tyme diuers in Israel where this Prophet was 3. Kings 19. v. 18. Rom. 11.4 which bowed not before Baal of which number God said to Elias he would reserue seauen thousand And at the same tyme allso in the kingdome of Iuda there was publique profession of the true religion at Ierusalem Wherefore you cannot prooue by this place that the Church failed and was not visible on the earth if wee would graunt you as you haue seene wee neede not that it was not visible in the kingdome of Israel at that tyme. Neither was it necessarie to the visibilitie of it that it should be still visible in both kingdomes one of thē onelie doth suffice for this purpose in case all in the other had forsaken God Let vs now come to the Catholique and Christian Church 86. In the second argument you taxe the Apostles 1. Rainold◠and first accuse S. Peeter of false doctrine because he was reprehended by S. Paul Then further you condemne the Apostles all of errour against faith in not beleeuīg the resurrection To that of S. Peeter which old Heretiques obiected it was answeared fourteene hundred yeers agoe that it was a fault of conuersation which he was taxed for not of doctrine The fault is set downe by S. Paul in these words Gal. 2.12 for before certaine came frō Iames he Peeter did eate with the Gentiles but when they were come he withdrewe and separated himselfe fearing them that were of the circumcision This cariage of S. Peeter S. Paul did repre-to Iudaize his making others by his example hend and was in this But here is no false doctrine maintained ād published by him much lesse by the Apostles all taught and generallie by the Church beleeued whereof wee speake now In the conuersatiō of the Popes which you taxe by this occasion there may haue bene faults allso for they were men but from them in generall Councells there hath come no false doctrine nor euer will 87. The second parr of your obiection hath no difficultie because wee knowe that the Apostles did learne the particulars of faith by degrees as you may obserue easilie in the Gospell ād their slownes to beleeue the point mentioned but not any errour maintained by them for Christian doctrine was reprehended Neither was the all-teaching Spirit as yet come our Sauiour not being ascended who therefore did instruct thē in the matter his owne selfe Now the thinge that wee defend is not that the Apostles beleeued all in particular from the first tyme they were called or that in conuersation nothing euer hapned amisse in any one of them but that after the comming of the holie Ghost the Catholique Church did neuer beleeue or teach errour in matter of faith which I would haue you to read ouer and ouer that you mistake not the matter but argue to the purpose 88. A third argument which I thought good to put in this place touches the resolution of our faith into the Church which resolution seemes not firme because it is made into authoritie not diuine To this I answeare that the authoritie of the Church alone if you consider it apart not adding thereunto the authoritie of the Assisting Spirit is greater then any other authoritie in the world that is distinct from the diuine authoritie And this by reason of an infinite multitude of learned and holy men which are in it of infinite miracles which doe giue testimonie of a greatnes which nature wonders at of the strange vnion of worlds of people in one obscure faith with a constancie which neither flattery nor feare can shake which vnion doth acknowledge no cause in nature since nature inclines not so constantlie to communion ād vniforme iudgment in things not found in nature as God incarnate the sonne in substance and power all one with his Father ād yet distinct in person and the like The authoritie I say of the Church by reason of these and such other motiues is the greatest of all authorities among men in so much that no other is any way equall to it and therfore none able to drawe a wise man from it 89. Yet this alone is not the thing wherevnto wee do make the last resolution of our faith But wee make it into the testimonie of allmightie God in the Church This testimonie doth originallie moue our faith The sunne is allwayes visible in it selfe but cannot be seene of vs vnles it be in the Orbe aboue our hemisphere and when it is risen the eleuation doth not principallie moue our eie but the sunne in that eleuation doth moue it to see both sunne and heauen and all other things which the light comes vppon So Gods eternall word of it selfe is euer apt to moue and to be seene though wee cannot discouer it with the eie of faith vnles it be exposed or proposed to vs in the firmament of the Church or some other way equiualent But if it be so applied our faith discerns the word and the Church proposing it and all other things that are reuealed Wherein the Church-proposition doth concurre instrumentallie with subordination to the Word of God and of them both in seuerall kinds our faith depends 90. Wee resolue therefore into authoritie truely diuine into the diuine Spirit teaching in the Church Or if you will haue a longer way which in effect is all one wee do resolue into the present Church assisted with the Spirit This present Church doth resolue into the Church in the former age assisted by the Spirit that againe into a former age ād so to the Apostles they resolue into Christ Where you finde the like as before that is the eternall and increated word mouing by way of humane speach and the Apostles faith depending though diuerslie on both at once that is on the eternall word as on the originall motiue and on the word of his mouth as on the Application 91. If you would haue yet another waie take the motiues of faith all together or the collection of them as applications and the prime veriry as formall obiect and you haue all that you iustlie can desire In the collectiō of motiues I doe include the whole Church these sixteene hundred yeares and the Apostles and Iesus Christ as he appeared and taught and all the miracles done in cōfirmation of the Christian Catholique faith the conuersion of the world from bad
had allwayes Gods Spirit in her hart and Gods word in her mouth which hath conuerted Nations condemned Heresies assembled Councelles maintained order administred Sacraments and bred Saincts To the Church described in the Scripture To the visible To the Catholique Church 119. It may be that your selfe by this tyme are wearie of your owne inuention to the end therefore I may giue you scope to interprete your selfe better then you haue done hetherto I will aske a question or two more and make and end Either it is sufficient to saluation to followe the instruction of the visible Church or no if it be not sufficient then God hath not prouided sufficient meanes for instruction for without a preacher men cannot beleeue as I haue tould you oft from S. Paul If it be sufficient then leaue vs to followe this instruction to be directed by this Church wee haue that wee looke for I haue prooued heretofore that the Church hath Gods words euer in her mouth and that she deliuereth true doctrine without errour fundamentall or other I demaund now whether the predestinate do beleeue this doctrine this religiō thus perpetuallie taught or not if they doe not they be not of the true Religion they be not the sheepe of Christ for his sheepe doe heare his voice Io. 10. they may be your predecessors they are not ours they are Saincts of your making but not Gods elect If they doe then this visible Church ād Gods predestinate are all of one Religiō one faith one body mysticall they all make one Church Speake plainlie man the Religion which God maketh the Church to professe allwaies is it true or false if false how is it Gods instruction You haue profited sure exceedinglie by your Spirit if now you taxe God with false doctrine if it be true wee may followe it wee must followe it The predestinated people are they of this Religion thus professed or are they of an other if of an other Gal. 1. ◠Cor. 16. I haue nothing to doe with them anathema anathema if they be of this Religion all is well 120. To conclud that the Church of God is one and visible and that the predestinate are in it hath bene the sense and faith of all the Catholique world who haue all hoped to be saued in this Church in the visible Church of God it hath bene the faith of all the auncient Fathers and Doctors of the Church who acknowledged themselues children of it and were directed by it it hath bene the faith of the Saincts and predestinate themselues who did here beleeue as wee doe and God hath by miracles and other wayes manifested their sanctitie vnto the world And finallie it is the sense of the Spirit of the Catholique Church which cannot erre in such a point as I haue prooued larglie and you in your grounds should confesse because the thing is fundamentall and therefore it is a signe of extraordinarie stupiditie or malice or both to stagger in it THE SEVENTH CHAPTER Two other arguments are answered 121. IF any of your arguments should escape vntouched you would bragge of their streingth and therefore I am glad I haue ouertaken other two before they gette out of my memorie The first is Whittak Rainolds That which may happē to any one may happē to all or to euerie one But to erre may happē to any Church adde for ought you know for thus it did happē to the Churches of Thiatira Corinth c. therefore it may happē to euery one or to all ād so all at ōce may erre Thus you I haue some cause to thinke you haue a wide mouth suppose you cā thrust ā egge into it A clowne there might dispute in your forme ād moode thus That which may happē to any one of the egges in your parish may happen to all or to euerie one but to be thrust into your mouth at once may happen to any one of those egges therefore it may happen to them all and then your mouth will be stopt Now if one mouthfull be not inough for your dinner you may fall next to the meate and eate it all euery bit for that which may happen to any bit may happē to euery bit the clowne your Scholler would say and ofterwards at the same meale you might drinke all the drinke euery cupfull euery drop 122. Suppose all the men in England should cast the dice for a thousand pound with these conditiōs that the first which threwe twelue with two dice should haue it and if none threwe twelue the monie should be yours To see faire play ād to doe you all the fauour wee can wee will suppose the dice to be iust ād no tricke vsed at all The first may throwe ames ace I suppose the least for your good but it is fiue to one he will not Yet admitt he doth It is fiue to one the second doth not yet admitt his cast be ames ace too for what chāce might happen to the other might happen to him Thus I will run on till I come to twentie and surelie it is much that twentie one after another should haue the same cast and the dice exactlie iust It is not probable that it would hould on so to a hundred yet what might happen to any one might happen say you to euery one It is incredible it should goe on in the same chāce to a thousand yet in your logicke this guggion must be swallowed after his fellowes But that it should run thorough them all it is not possible for then fortune would be constant and cōtingencie would prooue to be a neeessity which no man will say who knowes what he saith yet this must downe your throate too for what may happen to any one may happen to euerie one that so in the end you may get to your selfe the thousand pound The like might happen if all the men that are in the world should cast the dice and should haue done so euer since dice were first inuented because what might happen to any one might as you say happen to euery one And when each had throwne he might die before you and cōsequentlie all might doe so in your principles so you should be the onelie man a liue ād haue all their money too And thus much to let you see the weake forme of your argumēt which nothwithstādīg is one of the maine foundatiōs where on your mē do build their doctrine of the fallibility of Gods Church 123. Now to the matter of the argument I answeare that allmighiie God is infinite and therfore none can hinder his designe or make frustrate his intention Wherfore since he hath decreed to keepe allwayes to the worlds end a Church on earth infallible in doctrine as I haue declared by the testimony of holy Scripture his prouidence will effect it and make it perseuere in what persons and what places he please Wee haue no reuelation thath the true faith shall perseuere allwayes in France or in
Imperatores vero AD ORNANDVM decentissimè praesidebant Concil Chalced. Relat. ad Leonem Papam Insuper contra ipsum cui VINEAE custodia à Saluatore commissa est extendit Dioscorus insaniam id est contra tuam quoque Apostolicam Sanctitatem Ibid. Confidentes quia lucente apud vos Apostolico radio vsque ad Constantinopolitanorum EcclesiaÌ„ consuetè guberuand illum spargentes hunc sapiùs expanditis cò quòd absque inuidia consueueritis vestrorum bonorum participatione ditare domesticos Ibid Rogamus igitur tuis DECRETIS nostrum honora iudicium sicut nos CAPITI in bonis adâ—ecimus consonantiam sic Summitas tua FILâ—IS quod decet adimpleat Ibidem because Donatus Stephanus and Marinus were Presidents in the a Subscrip eight Councell as Legates of AdriaÌ„ the secoÌ„d Two Peeters one an Archdeacon the other an Abbot were Presidents in the b Subscrip seuenth in the name of Adrian the first Two Priests Peeter and George together with Iohn a Deacon were Presidents in the c Act. Conc. Zonar vit Coâ—nstaÌ„t Sixt for Agatho Eutichius in the name of Vigilius was President in the d Zonar in vita Iustiniani Vide Ep Eutichij ad Vigil Petimus praesidente nobis vestra ocatitudine c. fi collat 1 fift Paschasius and Iulianus in the e Conc. Chalc. in Relat. ad Leonem Fourth for Leo great Cyrillus for Celestine in the f Conc. Ephes Relat. ad Imp. Marcellin in Chron. Libertat in Breuiar c. 5. Niceph. l. 14. c. 34 third The Bishops who were at the g Ep. ad Damasum ap Theodoret. l. 5. c. 9. secoÌ„d Councell call Damasus their Heade aÌ„dit became Oecumenicall in regard is was by the Pope approued who before had called a generall Councell but the Bysshops could not all meete at Rome as he had appointed by reasoÌ„ of the Arian Heresie And therefore the Easterne Bisshops mette in one place vnder Nectarius the westerne in an other vnder Damasus who afterwards did approoue the Decrees of both parties and so came the councell to be one and Oecumenicall In the h Subscrip See Card. Peron Replique l. â— c. 35. se qq first Hosius Vitus ad Vincentius were Presidents in place of Syluester And by this induction it is cleere that in the Catholique Church the Popes right of Presidencie was not onely acknowledged but practized euer Neither can you alleage good Authoritie or any one approued Author who saith that euer yet any Priest Bishop or Patriarch was President in any Generall Councell in his owne name and not in the Popes which you should doe and prooue allso that the Church approued it as lawfull before you depriue the Pope of possession which he hath had many hundred yeeres by your confession and euer as I haue prooued and by Christs Institution too who made him in S. Peeter the FoundatioÌ„ and Pastor of the Church 17. As for the Emperours Conc. Chalc. in Relat. ad Leon. I answeare out of the Councell of Chalcedon that they were equiuocallie Presidents not for Iudgment and Definition but for peace and Ornament And so much Constantine the greate whom you preferre before those vnto whom he gaue place will confesse for himselfe and his Successors God saith he to the Nicene Fathers hath made you Priests Ap. Ruffin l 1. c. 2. and giuen you power to iudge of vs you may not be iudged by men wherefore looke for Gods iudgment onely amongst your selues and let your dissentions whateuer they be be reserued to Gods examine You are giuen vs as Gods and it is not conuenient that maÌ„ iudge Gods but he alone of whom it is written God stoode in the middest of Gods and in the middest God doth iudge For Approbation of Generall Councells my answeare and proofe is the same First the Roman Bisshoppe because Successor to sainct Peeter is the Foundation aÌ„d Pastor of the Church aÌ„d CouÌ„cells for him did our Sauiour pray that his faith should not faile he was charged to confirme his Brethren and this will be necessarie till the worlds end Generall Councells haue euer desired his Approbation his definition and sentence in the midst of the Bisshops or presented in his name to them or theirs by him approoued not els hath bene constantlie stood vnto by the Catholique Church at all tymes and no Decrees euer admitted which he reiected and refused to confirme Which Vniuersall Iudgment and Generall consent of the World together with the authoritie of the Scripture make his title so cleere that you shall neuer be able to dispossesse the present Pope of this honour or to winne future tymes to your opinion THE FOVRTH CHAPTER Of the Councells of Nice and Constance 12. BEfore I leaue this matter of the Pope aÌ„d Councells I must answere two other obiections that you make in the one you oppose the councell of Franckford to the secoÌ„d of Nice in the other the Laterane couÌ„cell to that of Constance hereby to prooue that the Church doth contradict her self and erre Touching the former two you pretend that the Councell of Franckford hath condemned the Nicene Your Proofe is taken out of the a Caroline Bookes The reason pretended is because the Nicene decred such honour to the pictures of Saincts as is due to God Of these Bookes 〈◊〉 what Beâ—â—lar doth write l. â— de Imag. â— 14. 15 I answere First that in the Councell of Franckford there is no such thing to be found Secondlie your Accusation is false for the honour due to God is not giuen to pictures in the Nicene Councell but another inferiour wherefore if at FraÌ„ckford diuine honour had ben denied to pictures yet the Councells would agree Thirdlie your proofe or witnes discredits his owne storie and ouer throwes himself for he tells vs that the Councell condemned at Franckford was held at Constantinople in Bithynia If at Constantinople how then in Bithynia Constantinople is in Thrace Nice indeede is in Bithynia See the ground quakes vnder the feete of your argument Fourthlie those Caroline bookes out of which you make this argument saie that the Councell condemned at Franckford was held without the Popes Authoritie See Baron an 794. In that of Nice the Popes Legates subscribed to euerie Acte a Allata est in medium quaestio de noua Graecorum Synodo quam de adorandis imaginibus Constantinopoli fecerunt in qua scriptum habebatur vt qui imaginibus Sanctorum ita vt deificae Trinitati seruitium aut adorationem non impenderent anathema iudicarentur Qui supra sanctissimi Patres nostri omnimodis orationem seruitutem eis impendere renuentes contempserunt atque consentieÌ„tes condemnarunt Liber Carolin in Praefat. b Definimuscum omni diligentia venerandas sanctas Imagines dedicandus in Templis sanctis Dei collocandus habendasqua Quo scilicet per hanc Imaginum pictarum inspectionem omnes qui contemplantur ad
is the sense of the Spiritte of the Catholique Church and of the holie Ghost himselfe And in this sense of vnbloodie exteriour Sacrifice in forme of breade and wine the catholique church diffused thorough the whole world doth and euer did vniuersallie consent as I haue sufficientlie declared 76. Lastlie taking the Christian Church thus beleeuing and practizing and comparing it to the Prophecies I confound the Iewes too and make an in euitable demoÌ„stration that the Catholique Church in communion of all Nations thus offering a cleane Oblation to God EVERIE WHERE is the true Church of God and shake those people of with that of Malachie My will is not in you saith the Lord of hosts and guifte I wil not receaue at your hand Mal. 1. v. 10 11. for from the rising of the Sunne euen to the going downe my name is greate among the GENTILES and IN EVERIE PLACE there is Sacrificing and there is offered to my name a CLEANE OBLATION because my name is greate AMONGE THE GENTILES saith the Lord of Hosts THE TENTH CHAPTER Tradition 80. BEing not able with your sillie Arguments to driue vs from the Masse you growe desperate and runne foolishlie into the mouth of a Canon It was declared at Nice and since againe at Trent Conc. Nicen 2. act 7. Conc. Tr. sess 4. that Tradition is to be admitted without it you can knowe nothing in diuine matters because it must reach you the Scriptures wherein you pretend to grouÌ„d your selfe Yet because it doth withall offer more then you are willing to receaue you speake against it I haue spoken of it sufficientlie in the first and third bookes but since you repeate your argument I will resume also part of my discourse 8s The doctrine of Tradition is grounded in the Scripture 2. Thess 2. v. 15. Hold and obserue the Traditions which you haue learned either by word of mouth or by our letter heere are distinguished as you see plainlie two waies of deliuering the sacred truth and instruction one is by writing the other by word of mouth and it is to be kept and obserued if the Apostle may be iudge in the matter whether it be deliuered the one way or the other The same in another place allso he doth teach writing vnto Timothie thus 2 Tim. 2. v 2. The things which thou hast heard of me by manie wittnesses commend vnto faithfull men which shall be fitte to teach others allso This is the care the Apostle did take that what he had said might be conuaied vnto Posteritie from haÌ„d to hand commend vnto them saith he which shall be fitte he doth not say to write but to teach these thiÌ„gs which thou hast heard of me he doth not say which thou hast reade but heard and that openlie by manie wittnesses this doctrine taught by word of mouth is to be conserued by teaching others and this is the sacred depositum where of he had spokeÌ„ in the former chapter referring the good keeping thereof to the assistance of the holy Ghost 2. Tim. 1. v 14. keepe the good depositum by the holie Ghost which dwelleth in vs. Which is conformable to our Sauiours promise in S. Iohn He the holie Ghost shall teach you all things and suggest vnto you all things whatsoeuer I shall saie vnto you He saith not whatsoeuer shall be written but whatsoeuer I shall saie and God the Father in his promise to the Church Isa 59. v. 21 My words that I haue putte in thy mouth shall not depart out of thy mouth c. which words are more generall then if he had said thus the Scripture shall neuer be out of thy eies or thou shalt be euer reading that which I will cause to be writteÌ„ or it shall neuer out of the booke whereinsoeuer I shall write it he saith not so but my words shall not out of thy mouth and out of the mouth of thy seed and out of the mouth of the seede of thy seede from hence forth for euer a cleere testimonie of the perpetuitie of sacred doctrine euer deliuered by word of mouth which is the thing wee call Tradition 82. Heerevppon Sainct Ireneus a man neere vnto the Apostles tyme â— Iren. l. 3. â—du Haeres â— 2.3.4 and well seene in their doctrine doth say that the Tradition in the Church receaued from the Apostles hath beene kept by the Succession of Bisshops that the Apostles laid vp in the Church as in a rich depositorie all truth and that therefore for resolution of controuersies recourse is to be made vnto the most auncient Churches So likewise Tertullian one allso of those who were neere vnto the Apostles tyme doth tell vs that in disputation with Heretiques wee are not to appeale vnto the Scripture Tertull. Praesc c. 19. because Heretiques will interprete as they list but that wee must inquire where the faith where the Church is from whom by whom when and to whom the discipline hath beene deliuered whereby Christians are made for where it shall appeale that the truth of discipline and Christian faith is there will be the truth of the Scriptures and of Expositions and of all Christian Traditions wee must vse Tradition S. Epiphan Haeres 61. Vide eundem in haeresi 55. 69. saith S. Epiphanius because all things cannot be had out of diuine scripture wherefore the holie Apostles haue deliuered some things by scriptures and some things by Tradition Many things saith Sainct Augustine are not found in the writings of the Apostles nor in the constitutions of later Councells which notwithstanding are beleeued to haue bene deliuered and commended by them the Apostles because by the vniuersall Church they are obserued S. August l. 2. Bapt c. Donat. c. 7. The doctrines which are obserued and taught in the Church wee haue partlie by the written word and partlie wee haue had them brought vnto vs by Apostolicall tradition S. Basil l. de sp s c. 27. Ib. c. 29. S. Chrys in 2. Thess â— saith S. Basil and in another place I esteeme it Apostolicall to perseuer in vnwritten traditions It is manifest saith S. Iohn Chrysostome that the Apostles deliuered not all by letters but many things without writing and these the vnwritten are as worthie to be beleeued as those other deliuered by writing Wherefore wee thinke the Churches tradition worthie of beleefe it is a tradition Vincent Lirin c. 1. 2. looke no more To conclude Vincentius Lirinensis in his booke of the Prophane Noueltie of Heresies doth tell that he learned of wise and holie men this way to perseuer in the true faith to fence it as he saith with the authoritie of the diuine lawe and with the tradition of the Catholique Church And obiecting presentlie to him selfe as if Ecclesiasticall authoritie were not necessarie because of the sufficiencie of the Scriptures he answeares that it is necessarie because all men vnderstand not the Scripture the same way because of the depth
time in this world is but short the sunne runnes it ouer with infinite speede and the poste of nature is on the way how neere God only knoweth to giue vs notice of a dissolution wherein each of vs being as it were diuided one half is rendered to the earth to feede wormes the other caried away to the tribunall to heare a sentence of eternitie Happie are those who prizing God solidly aboue all and adhering to him as the fountaine of all good take this iourney with full resignation of their spirit and die in the Churche's armes I send you this booke desiring you to pâ—ruse it I would haue willinglie come my self to haue taken part with you but imployments tieâ— me heere In my youth when I had lost my best frind whose soule rest in peace I lost a greate deale of my time and it seemes almightie God hath so disposed of me that I must now repaire the losse If you find the thing lesse accâ—unte then you might haue expected you knowâ— my excuse When two imployments do meetâ— in a narrow vnderstanding and that but poorely lodged both do suffer Those who laboured in â—epairing the walls of Ierusalem whilst they did worke with one hand were forced in the other to take a sword I fight but with one hand The faults and imperfections heere are mine in the resolution the Catholique world doth agree and you haue the prayers of them all as long as you keepe your selues in their communion You haue also the prayers of all the Saincts in heauen the communion of the Church reaching thither And our Sauiour there doth mediate vnto his Father in your behalf You haue God an aduocate vnto God the Sonne to the Father doe not feare but serue him carefully and he will multiplie his blessings on you and if wee spend the few daies of our peregrination well will bring vs all in the end in to our cuntrey Heauen to the Church of the first borne to the company of many thousands of Angels where there is perpetuall Iubilie where God is all in all Then death shall be no more nor moorning nor sorrow There shall be no more hunger nor thirst neither shall the suâ—ne fall vppon you nor any heate and God vvâ—l wipe away all teares from your eies Fare â—ou well And let vs resigne our selues whollâ— to the blessed will of God and pray each foâ— other that wee may be saued Yours by manifold obligationâ— F. E. THe Quesâ—â—on Where a man is to seeke InstructioÌ„ in matteâ— of Religion The Answere In the Church in Communion with the See of Rome This resoluâ—â—on is heere declared in three Propositions 1. Thâ— Catholique Church is assisted by the Holy Ghost to all â—â—uth the third Booke 2. And is that which is in Commâ—â—ion with the See of Rome the secoÌ„d Booke 3. Not the â—ompany of Protestants the first Booke The Boâ—ke is so little it needeth not an Index in place of oâ—e take this direction God liâ— 2. cap. 4. Incarnation of the second Person Ibid His Church foretould lib. 2. cap. 1. Raised and prâ—pagated lib. 2. cap. 5. Visibile lib. 2. ca. 1. lib 3. ca. 1. 2. 6. Continued till now lib. 2. cap. 2. 3. Thâ— Holy Ghost assisting in it lib. 3. cap. 1. to all Truthe 2. fundamentall and not fundamentall c. 3. The written Doctrine lib. 4. cap. 5. The Vnwritten â—â—b 4. cap. 10. Particular points of her doctrine prâ—ued by text of Scripture lib. 1. cap. 6. Her Iâ—teriour Sanctitie lib. 3. cap. 5. Exteriour acte of diâ—ine worshippe lib. 4. cap. 9. TransubstaÌ„tiation in the Masse cap. 8. Flesh and blood reallie in the Saâ—rament cap. 6. and by Antiquitie so beleeued cap. 7. In the Church Priests and a chiefe Pastour lib. 1. cap. 6. S. Peeter aboue the rest of the Apostles and Pastor of the Church lib. 4. ca. 1. The Pope his Successor and aboue other Bishops cap. 2. President in generall Councells cap. 3. Councells lib. 2. cap. 3. 7. assisted in proposing lib. 3. c. 2. 3 4. lib 4 cap. 10. Who a Catholique lib. 2. c. 6. and lib. 3. cap. 4. Resolution of Faith Ibid. and. li. 3. cap. 4. 5. Answere to Obiections made against Vniuersalitie lib. 2. cap. 7. Sanctitie lib. 3. cap. 5. Visibilitie lib. 3. cap. 6. Succession and Vnitie lib. 2. ca. 7. lib. 3. cap. 4. Infallibilitie lib. 3. cap 5. 7. And against our Doctrine lib. 1. cap. 4. 5. and lib. 4. thoroughout The Protestants are not able to prooue their Religion by Scripture lib. 1. cap. 4. 5. 6. nor by Antiquity cap. 3. They should render account of Predecessors agreeing in all points with them lib. 3. c. 4. but cannot lib. 1. cap. 2. the Waldenses neither were Protestants nor had continuall Succession of their Church from the Apostles lib. 1. cap. 1. The yong Reader may omitte the â— 5. and 6. Chapters of the first Booke To him that hath ministred the occasion of this booke TO one of the two papers which you had from me long agoe you haue shaped as it seemeth a kind of answere yet not an answere neither for you send him that would haue one to looke it in other men that are in print For my part I was not willing at the sight of yours which I espied by meere chaunce and neuer sawe but once to be made an Aprill foole and therefore would not be so farre at your commaund Yet to declare that I was not satisfied Presumed the chiefe question out of which the rest are easilie resolued and disputed it more at large putting downe the conclusions together with their grounds and maintaining them against that which your self or your abettors haue obiected I endeuoured to do this briefly but it so fared with me in this intellectuall businesse as it doth with such as breede the child in the natiuitie is much bigger then at the conception the matter I speake of heere hath an inward inclination to dilate it self and whilst I was writing the discourse prooued a booke VVhere vppon being withall desirous to impart it to my frinds I determined to multiply my coppies by the print when I could spare money to discharge it As I was expecting that opportunitie another occasion arising out of the late persecution solicited me to let it without more delay come abroade and I haue yeelded thereunto though not without diffitcultie I will not addresse the thing particularly against you partly because I dispute also against others with whom I haue exchanged some papers as I did with you and am willing if it may be to be heard where they are partly because your discourse was not a direct answere to that I sent and a posting direction of half a sheete of paper had beene as much as in way of reply it could deserue from me or any other You had handled the matter so that indeede I doubed whether I were the man you meant by the name there put downe
to good which caÌ„ be from no bad cause the prophecies of the old and newe Testament and whatsoeuer els learned men vse to bringe to this purpose And taking in this collection all that which is distinct from the increated authoritie of allmightie God I call it the condition circumstance or application of the formall obiect which formall obiect is the diuine veritie reuealing Further I must not goe because the diuine veritie is infinite and therfore able to moue any vnderstanding and the circumstances are beyond all exceptioÌ„ to warrant the prudeÌ„ce of my choise I haue vsed some Schoole termes in this answeare but you must pardon me for it is a Schoole point as you knowe and fit for Schollers onelie 92. A fourth exception is that you seeke the will of God more sincerely and therefore enioy the assistance which wee doe not because wee relie onely on men This argument is allreadie answeared in effect wee depend on men proposing and as instrumentall or ministeriall causes vnder Iesus Christ the greate Pastor And sure the Apostles on whome the primitiue Church depended were men allso But principallie wee depend on Iesus Christ and the holie Ghost assisting in aÌ„d by the Church For your sincere seeking of the truth it is a friuolous pretense since you do not take the meanes by God ordained to finde it Iesus Christ hath left it in the Church and if you would finde it you should looke it there Your pretence of prayer and the guift of interpretation and conference of places are trickes onelie to delude fooles for all wise meÌ„ knowe that Christ hath bestowed all helpes necessary vppon the Church and that in the Church are the power of interpretation and sanctitie and generallie all the guifts of the holy Ghost Wherefore you are first to prooue that you are the Church before you challenge the Spirit and his guifts till then wee number you amoÌ„ge those who come in at the windowe to rob and steale the soules out of men and indeuour allso as much as lies in you to rob the Church of God of her endowments 93. For the sanctitie of our Church wherewith you would equall yours I remitte you to Baronius Martyrologe and desire to see the like catalogue from your holie number But who knowes not that it is proper to the Catholique Church to breede Saints and that thence are those which out of all Nations tribes and tongues are chosen to raigne with Iesê° Christ Yet are not all in this Church truelie Saincts there are degrees of incorpotion and vnion to the heade and members Some are vnited by faith and charitie some by faith and exterior communion but want Charitie and they haue some kinde of motioÌ„ and influence from Christ the heade for without him none can beleeue a right and they are part of the great mysticall body the Church Yet they want the principall vnion which vnion will be perfect and constant in heauen where the Church shall see the deitie of the sonne of God But here good and bad are mixt yet so that the Church militant shall neuer be without many good and holie men according to the Scripture This is the couenant which I will make with the house of Israel saith our Lord Ierem. 30. v. 33. speaking of the Christian Church I will giue my lawe in their bowells and in the hart of them will write it and will be to them a God and they shall be my people Ezech. 37. v 27. And in Ezechiel I will giue my sanctification in the middest of them for euer 94. If you aske me whether the Church may be said to sinne since there be sinners in the Church I answeare no. If any sinne it is not by meanes of the Church but contrarie to her direction and Spirit And if any erre it is not by her meanes but contrarie to her Spirit and proposition So that neither the sinne nor the errour of particular men can iustlie be attributed vnto the Church since they worke not in those cases by the common iudgment and direction of the Church but by their owne priuate apprehensions and affections contrary to the Churches will and rule As when one in a well-instituted common-wealth doth secretlie steale and murder it is his priuate action it is not the action of the common wealth but flatlie against the will and lawes of it This onely I will note in this matter that euery mortall sinne doth not destroy all incorporatioÌ„ and therefore a man may be in mortall sinne and yet in the Church for he which beleeueth doth participate some kinde of life though imperfect as I said before Neither is it necessarie that in each part all vitall powers be for a mans foote doth participate life but cannot see nor heare nor imagine as doth the heade 95. In the next place insteede of an argumeÌ„t I note your vanitie in heaping things together to winne the vulgar Your silken discourses vnles they be flowred with histories of Popes Friars and Monkes are not gaudie and therefore this embrodery must not be wanting I will not loose tyme to rehearse the particulars but in generall answeare thus First if amonge twelue Apostles pict out by our Sauiour Iesus Christ one was naught and proued an Apostata it can be no meruaile if amonge more then two hundred Popes elected by men some fewe did amisse Neither can their faults preiudice Papall authoritie aÌ„d the generall doctrine of the Church or redound vnto it more then did the Apostasie of Iudas preiudice Apostolicall power and christianitie or redound vnto the rest You should haue considered rather that many Bishops of the Roman See are knowne Saincts 96. I answeare secondlie for Friars that their rule is good holie and beyond all iust exception and therefore if any not conforming themselues to this rule by weaknes faile and liue amisse the profession is no more to be coÌ„demned for it then is Christianitie for the wicked conuersation of many that professe it And the stories of Friars which you haue are but fewe some dozen peraduenture were they a thousand the matter were not greate whereas in all the Catholique world are Friars And touching Monkes it is the same their Rule is holie and their conuersation such as crownes and scepters haue ben left for to learne it 33. milliaÌ„ AbbatiaruÌ„ 14. millia Prioratuum Genebr an 524. Ordinis Praedicatorum feruntur fuisse 4143. coenobia id an 1216. Franciscanorum suo tempore 90. millia fuisse scribit Sabellicus Ennead dec 9. l. 9. their institution hath bred many Saincts and their Order hath ben so genenerally spred that they haue had many thousand monasteries at a time Among so many to haue happened a few disorders is no wonder but to thinke that your stories put case they were in parte true which is not worth examination can preiudice the rule and institution is very childish 97. Of Catholiques in generall I haue spokeÌ„ all readie they were not all saincts
fond persuasion any indifferent man who doth vnderstand Latine may do thus In anie maine controuersie of faith which you question and accuse this great companie I now speake of of innouation do you name the tyme when their doctrine first began and let him who would see the triall take Gualterius Coccius or some other of our Authors who write of that matter and he shall find another in the primitiue Church who did teach it before the tyme or partie you assigned whereby it will be euident vnto him that you were deceaued about the begining of it And if he follow the direction of the booke he shall finde the same in the Fathers I said in any maine controuersie of faith and not in any thinge whatsoeuer because the Church hath power to make lawes and prescribe ceremonies and therefore may introduce or alter such thinges according as the circumstances in her iudgment require For this reason I speake of points of faith or such things whose institution wee hold to be Diuine For example the substance of Baptisme is of diuine institution but Ceremonies haue beene added and the substance of the Masse is by diuine institution but prayers and Ceremonies haue beene and may yet be added by the Church 17. If you be discontented with this manner of proceeding from which without a preiudice you cānot disclaime at all I vrge an other and take learned men to scanne the businesse In the seauenth age when the Christian word was Papisticall and of our Religion as you confesse the Schollers and wisest men had the Fathers writinges and the Memories of the sixt age which you must needes graunt because the precedent age did leaue them to their posteritie the Fathers to their Children the Masters to their Schollers Now those of the seauenth age as I haue noted more fullie in the former booke Bysshops Pastors learned mē and generallie all the Church of that tyme hauing these pregnant and infallible meanes of informatiō by writings and otherwise did iudge and beleeue and therevppon did engage their part in heauen and eternall estate that they receaued their faith and Religion from the former age being the sixt Wherefore since a world of men in matter of Facte as whether their Fathers wēt to Masse praied to Saincts c. could not be deceaued the thing being subiect to the eie and there being infinite eies obseruing religiously what was donne it followes cleerlie since the world generally did then beleeue this to be the Religion professed by their Fathers that so it was 18. My fourth argument shall be this Papistrie as you terme it was the generall Religiō of the Christiā world in the tyme of Boniface the third as you may see in the Ecclesirsticall histories of that tyme whereby appeares that all generally did goe to Masse pray to Saincts confesse their sinnes c. and your men allso Arg. 4 do confesse it Againe the true Religion was once in Rome their communion once was withall the world and this Religion did remaine in the communion of Nations till the tyme of S. Leo and S. Gregory the Great as you may obserue in their bookes wherein their communion with the Christian world is manifest so compare the sixt age to the fift the fift age to the fourth c. as I before did the 7. to the 6. Now Sainct Gregory died in the yeare six hundred and fower and Bonifacius the third who in the tyme of S. Gregory had bene imployed at Constantinople came to be Pope and died also within the space of three yeares after in which space the Religion of the Christian world was not generally changed as wee see manifestly by all histories of that tyme therefore the Religion which was vniuersally in the world in Bonifacius his tyme was the same religion with that which was vniuersally in the world in tyme of S. Gregorye which Religion you confesse to be the right Moreouer that in the foresaid space of three yeares it was not changed besides the Testimony which is taken out of the histories of that tyme where no mention is made of such a change by friend or foe but all things currant as before in matters of faith I cōfirme first by the practise of Sainct Augustine and his companie who being sent by Pope Gregorie brought Papistrie from him into England as is largly obserued in the Protestants Apologie and by your learned men there confessed Prot. Apol tr 1. Sect. ◠I prooue it secondly by the writings of such as liued in the sixt Age wherein are expresly contained all pointes of Papistrie which you may finde in Coccius and Gualterius if you take the paines and I will put downe if it be required Thirdly it is not only incredible to any man of iudgment but also manifestly vnpossible by reason of the diuine ordinance and promise of Iesus Christ that all Christiā people in the space of three yeares without meeting in common Councell without resistance of any zealous men without force of armes or other constraint should generally change the religion of the whole world and conspire all generally for you cannot produce any one man who stood for your Religion in that tyme which you would haue vs beleeue was the Religion of the first six hundred yeares there is not in histories mention of any one Protestant man then resisting therefore I say againe it is vnpossible that they should conspire all all kingdomes all states all Prouinces all Natiōs all vniuersities all Bysshops and generally all men liuing learned and vnlearned good and bad Pastors and people against the Euidence of the former Religion against the Religion of the Christian world which you foolishly suppose to haue bene the Protestant howsoeuer against the Religion of the world before them maintayned to that tyme by Fathers Writings and Authority by the force and power of cleere Successiō in the Chaires of Christs Apostles by the word of God interpreted by the Spirit in knowne Saincts by consent of Nations and generally of the Christian world and finally by the seale of infinite miracles recorded euery where and fresh in memory which Religion they had seene exercised in all the Christian world with their owne eies and had practised their owne selues Yet this you make a companie of sillie people to beleeue on your word Isa 59.21 Io 14.16 Ephes 4.14 against a world of eie witnesses against all rhe men of that age yea against Gods couenant with his Church and against the expresse promise of Iesus Christ THIRD CHAPTER Further confirmation that the Companie of Christians in communion with the Bysshop of Rome is the Church 19. THe former Argument because I know you will striue what you can to cauil at it I will second with another taken out of the confession of your Deuines and though I loathe to rehearce their fowle speaches and errours against the Church and her doctrine yet some of thē here I will set in your way desiring the