CHAP. I. Wherein is examined, what the Church is, and who are of it.

TO begin with the Etimologie of the Churches name (euer fearefull and fa­tall to Heretiks) the latin word Ecclesia, a Churth, is deriued from the Greeke worde [...], which signifieth to call, or assemble together, because the members of the Church are called by God from infidelity to faith, from errour to truth, from impurity & vncleanes, to sanctification & holines. Whereupon S. Paul writeth to some of them by this title, 1. Cor. 2. v. 2. to the sanctified in Christ Iesus called to be Saincts: and S. Peter, He that called you out of darcknes to an admirable lighte. The end of this happie calling is to enrich vs here, with the bles­singes 1. Pet. 2. v. 8. of Christ, to reward vs hereafter with the sight of his countenance, with the glory of his king dome. Both which the foresaid Apostles liuely expresse. S. 1 Pet. 3. v. 9. 1. Tim. 6. v. 23. Peter, Vnto this you are called, that you may by inheritance possesse a benediction. S. Paul to Timothy, Fighte the good combate of Faith, apprehend eternall life wherein thou art called. Not that all who repaire vnto the Church arriue vnto this immortall happines, but that it is the intent & purpose of God to sett vs in the way & direct vs thereunto, when by him 1. Cor 1. v. 8. we are called (as Paul saieth) into the societie of his sonne Iesus [Page 14] Christ our Lord. Wherupon a great question heer ariseth be­twen Ambr. in cōm. in c. 2. 2. Tim. Aug libel. de haeres. haer. 88. Aug ibid. haer. 69. & l. 3. contra Parm. c. 2. VVicklif. apud wal­den. tom. 1. l. 2. c 8. & 9. Husse art. 1. 2. 3. 5. 6. vt habetur in Concil. Constant. sess. 15. VVhitak. contro. 2. q. 1. c. 3. Fulke in c. 3. 1. Tim. sect. 10. VVhitak. contro. 2. q. 1. c. 3. VVhitak. contr. 2 q 3. c. 3. Ibid. q. 1. c. 3. 4. 5. 6. & cap. 7. Quaest. 5. pag. 301. q. 1. c. 10. & q. 3. cap. 3. fol. [...]12. & 213. & q 1. c. 6. & 7. vs, & our aduersaries. First what maketh vs of this society of the sonne of God, for seeing the maine army of this selected company is so great, as it filleth the whole world, is dispersed throughout all natiōs, is distinguished by diuers languages, lawes, rites & customes, the chiefe difficulty is what linketh & combineth them together in the band or family of Christ

2. The Nouatians taught as S. Ambrose noteth, that is was entire purity, which made this conuinction, affirming the pure, only, and entirely iuste to be of the Church. Of which opinion the Pelagians also were, who required hereunto the full complement, & absolute per­fection of all kind of such vertues, vnto which by their labour & industry they presumed to atteyne. Secondly, the Donatistes craued not so much; they indeed exacted grace & iustice, receauing only the good and iust into the fold of Christ, and excluding all grieuous sinners; yet not the weake and imperfect as the former did. Thirdly, VVickliffe & Iohn Husse desired neither complete sanctity nor any dram of inward grace, but the outward election and predestination of God, auouching all the predestinate, & none els to appertaine to the true Church which is the body of Christ. Of this triple generation of prodigious broodes VVhitaker, with whome Fulke seemeth to agree, be­gettethone hideous monster formed & composed of them all together, saying: The Catholique Church consisteth not of any wicked and reprobate, but only of the elect, iust, holy, & predestinate. Yet if you beleeue his wordes, he differeth from the first opinion, because he taketh neither iust men as the Nouitians, nor perfect as the Pelagians, for such as haue not their faultes & imperfections; he dissenteth from the se­cond, because he excludeth none once iustified by true beliefe, let thēs all into neuer so detestable crimes: He varieth from the third, because he requireth internall faith in the predestinate, before they can be admitted into the lappe of the Church. And then he cunnin­gly complyeth with thē all againe, affirming no faultes, or imperfections to be imputed to the holy & regenerate, [Page 15] nor any grieuous crimes, to be hurtefull to the iust, or make them loose their iustice, all the faith full to be righ­teous, and iust, and none truly faithfull, but only the electe. Thus he plaieth fast and loose; and vseth many iugling trickes which I shall most plainly discouer here­after.

3. Nowe I declare, that not the perfecte, iuste, and elect only, but that the wicked reprobate and much more the imperfect are lodged in the house of God, as S. Au­gustine largely prooueth by māy parables of holy scripture, Aug. l. 3. c. 2. 9. 12. 28. contra Petil. & Dona. post. collat. c 4. & 6. Matth. 3. 13. 15. 25. 2. Tim. 2. where Christ speaking of his Church, resembleth it to the floore of our Lord, in which there is wheate & chaffe, To the net cast into the sea, in which there be good and euill fishes, To the kingdome of heauen, in which there are wise & foolish virgins, To the Field in which the cockle groweth with the good seed, vntill the haruest, that is the wicked & reprobate are mingled with the iuste vntill the end of the worlde, To a great house wherin there be some vessels of honour, some of contumely. The Church of the Thessalonians, the Church of the Corinthiains S. Paul acknowledgeth to be 2. Thess. 3. 1. Cor. 4. 1. Cor. 1. 1. Cor. 6. 1. Cor. 3. VVhitak. con. 2. q. 1. 2. Fulke in c. 22. Matth. sect. 2. August. tract. 6. in Ioan. Cypri. l. 4. ep. 2. Hieron. in dial. cont. Lucifer. Fulg. l. de fide ad Pe­tra c. 43. true Churches, in which there were some not withstan­ding walking inordinately, some puffed with pride, some con­tentious, some iniuries & fraudes, some such fornication, as was not to be heard of amongst Gentills. M. VVhitaker & M. Fulke in defence of themselues & their patrons answere: All these thinges are vnderstood of the particular visible Churches, not of the Catholique Church, in them the good & bad preseuer together, not in this. But either the Catholique Church, is also visible, or els no societie can the good haue, no communication together, which is essentially required to the nature of a Church. Besides S. Augustine expresly sayth: VVe confesse in the Catholique Church, both the good to be, & the euill, but so as corne and chaffe. The same is confessed by S. Cyprian, S. Ierome, & S. Fulgentius, of which more in due time.

Againe, if the iust only be of the Churche, the sacrament of pennance could not be administred to grie­uous sinners who are out of the Church, the Pastours, & prelates, who fall into sinne should fall from the Church [Page 16] and as Wickliffe dreamed loose theire Prelacy and gouer­nement of their subiectes; the subiectes should be dis­charged of their obedience, & a sea of confusion would ensue. The like would follow if the elect onely be members of the Church. For howe should we knowe who be elect, whome to heare, whome to obey, to whome we should lincke & cōioyne our selues; yea what company or society can the predestinate make, who haue no band, or combination the one with the other. For S. Thom. 1. part. q. 23. art. [...]. predestination (as S. Thomas teacheth) produceth nothing in the predestinate, but is only a decree, & ordinance in the minde of God. Further if the elect be alwaies incorporated in the body of Christ, howe could S. Paul say to the Ephesians, you Ephes. 5. v. 7. 1. Pet. 2. 9. Rom. 8. v. 9. were once darcknes but nowe light in our Lord. Or S. Peter, some­time not a people, nowe the people of God. Or S. Paul to the Ro­mans, if any man haue not the spirit of Christ, the same is not his. But many of the predestinate follow the desires of the flesh, liue in errour, & ignorance, haue not the spirit of Christ, therefore they are not as yet his. Whereupon our Sauiour saieth, I haue other sheep who are not of this fould; who Ioan. 10. v. 16. stray abroad & are not as yet called to the fould of my Church, & many are called, & continue therein, whome he in the end will vtterly forsake, & say, nescio vos, I knowe Matt. 25. v. 12. you not. In fine to quench the coles of this already couered, & raked-vp heresie, he againe reporteth of a reprobate person found at the marriage feast of his spouse, at the banquet of his Church, who bound hand & foot was cast into vt­ter Matt. 22. v. 13. darknes. And he sealeth vp the parable, and mouthes o [...] our aduersaryes with this terrible conclusion, Many are called and few elected, that is, many are called and truly remayne in the bosome of the Church, who are not chose [...] and elected of God. Therefore to vnderstand what it is S. Ioan. 1. ep. cap. 4. Three Vnions with Christ in this life. which incorporateth in the outward body of Christ, yo [...] must know that there be three vnions with him in this life, two internall, the other outward or exteriour. Th [...] first and perfect internall coniunction is by grace an [...] charity, of which S. Iohn: He that abideth in charity dwelleth i [...] God, and God in him. The other internal is by Fayth, whic [...] [Page] [...] sparke of heauenly breath, an imperfe [...] spi­ [...]tuall beginning, or supernaturall habit tending to eter­nall life, yet not able to iustify without the flame of cha­rity. The third is meerely exteriour in outward profes­sion and shew of fayth by reason of our external, and Ca­tholike Commnnion with true belieuers. And albeit the first coniunction of loue, be necessary to make vs liuely members of Christ, yet the last is sufficient, to billet vs in the house, or outwardly conioyne vs to the fellowship of his militant Church, which may be thus defined.

5. It is a society, or company of men, linked and combined to­geather, The Church defined. in the same profession of Christian fayth, & vse of sacraments vnder lawfull Pastours, chiefly vnder one head, and vicar of Christ the Pope of Rome. More briefly S. Cyprian, The Church is the assembly of people vnited to the Priest, and the flocke adhering to the Cypr. l. 4. ep. 9. Pastour. Whereby it appeareth that all who openly parti­cipate in her seruice, sacraments, and communion, vnder the obedience of a head, be they heretikes, infidels, or ne­ [...]r so grieuous sinners, so long remaine of this visible bo­dy, vntill either by publique Apostacy they reuolte, by heresy rebell, by schisme departe, or by ecclesiasticall cen­sures are banished her society. The Catechumens not­withstanding are only (as S. Gregory Nazianzen writeth) Greg. Na­zian. in vestibulo pietatis. in the p [...]rch of piety, and not as VVhitaker surmizeth, in the lap of the Church, vntill they be incorporated by baptisme, no more are publique Apostatas, open heretiks, schisma­tiks, and excommunicate persons. They because they vo­luntarily forsake, rebell, or breake the bands of this vni­ted company: These, because they are vtterly reiected & cassiered her followship. Howbeit if they be vniustly banished, and perseuer in the fauour of God, they may be saued, as the Catechumens are by their feruent desire of being of it. So likewise the predestinate not yet called, are not actually of the fould of Christ, but only in potentia, Field in his first booke of the Church c. 8. fol. 17. in power according to the full designement & intent of God, which distinction with certaine sentences out of S. Augustine, M. Field borrowing from Cardinall Bellarmin, & D. Stapleton, vaine-gloriously citeth and vrgeth against [Page] them, thereby to make the simple beleeue, he refelleth the [...]ayings of those worthy men, when he repeateth the les­sons he learneth of them. That the elect are not actually of the Church before they be called, is proued already: That naughty Christians are, the parables before menti­oned do witnes: That secret heretikes and schismaticall dissemblers likewise are, this place of S. Iohn perspicu­ously insinuateth: They went out from vs, but they were not of vs. 1. Ioan. 2. v. 18. Where S. Augustine hath these words: All heretikes, all schisma­tikes haue gone out from vs, that is, haue gone out of the Church &c. If before they went out they were not of vs, many are within, they haue August. Tract. in ep. Ioan. not gone forth, and yet are Antichristes: and then; And they that are within, are truely of the body of our Lord Iesus Christ &c. They are so in the body, as ill humours, when they are vomited forth, the body is eased. And Origen: Heer in Hierusalem (that Origen ho 21. in Iosue is in the Church) there be certaine Iebuseans, who both in fayth, and manners, are peruerse, and wicked.

6. Our sectaryes obiect, that the Church is holy, The first obiection. therefore it cannot harbour in her bosome, either the wicked or hidden heretike. I answere it is holy, by rea­son of the iust, and vertuous, who are the principall portion of the Church, albeit she abound with too many Hypocrites, and therfore vseth these words of her selfe: Cant. 1. I am blacke, but fayre. Blacke through the multitude of sin­ners, faire through the beauty of the iust. She did not say (as S Augustine noteth) I haue beene blacke like the ta­bernacles Augu de doct. Chri. l. 3, c. 3 [...]. of Cedar, I haue beene faire like the skins of Sa­lomon, but both [...]he auoucheth her selfe to be, by reason of the temporall vnity and coniunction of good and euill fishes within the same net.

7. How can they (say the aduersaryes againe) be The 2. obiection. members of Christ, who are slaues of sinne, and seruants of the Diuell? I answere, they may be slaues of sinne in one respect, and dead members of Christ in another, they may outwardly belong to him, and inwardly to Sathan, August. in psal. 47. witnes S. Augustine, who sayth: They who participate of the sacraments, and want good manners, are sayd to be Gods, & not to be Gods. They are sayd to be his, and to be as strangers: his for the forme [Page] and shew of prety: not his for the losse of vertue, or his n [...]mer [...] non me­rit [...], that is, his by tale and account, not his by worth or merit. In an­other place the same S. Augustine: Of the holy Church euery De vnitat. Eccless. c. 1 [...]. Christian acknowledgeth it to be spoken, as the lilly amongst thornes, so my beloued amongst daughters. VVherefore doth he call them thornes? But for the malignity of their manners. VVherefore daughters, but for the communion and participation of sacraments. Therfore whē S. Augustine, or others deny the wicked to be members of Christs Church, they meane they are not liuely, but dead, and withered members, like ill humours, super­fluous excrements, putrified and decaied parts, which so long cleane vnto the body of man vntill they be separated o [...] c [...]t away, who although they partake not the benefit of life, although they reape no fruit themselues, by reason of their society & communication with the iust, yet the holy Ghost may vse their office and iurisdiction, if they enioy any, to the profit and commodity of his seruants.

8. Other obiections they make, some out of scrip­ture, some out of S. Augustine where the predestinate are The third obiection. Ioan. 10. & 11. & 2. Tim. out of Augu. l. 5. c. 27. de bapt. cont. Donat. l. de correp. & gra. c. 9. called the sheep of Christ, & sonnes of God before they be called, and whilest they remayne blinded with errour. I answere, one may be the sonne of God, either formally according to present grace, or finally according to the prescience, and predestination of God. The scriptures & S. Augustine call them sheep, and sonnes not after the for­m [...] but after the later manner. After which sort S. Au­gustine often denyeth the iust not predestinate, to be either members, sonnes, or sheep of Christ, but rather goats, or wolfes, because God foreseeth, that for want of perseue­rance, to such finall misery they will precipitate themsel­ues. His wordes are these: According to prescience, and prede­stination, Augu. tract. 45. in Ioan. how many sheep without, how many wolfs within &c. VVhat is that I haue sayd, how many sheep without? How many liue wan­tonly how, who will becom Christiās: how many blaspheme Christ who shall belieue in Christ &c. And how many prayse God within, who will blaspheme him: are chast and will play the wantons: are sober and willbe heereafter ouercharged with wine: stand and will fall: & they 2. Tim. 2 [...] v. 18. are not shee. For I speake of the predestinate, of them I speake whom [Page] our Lord knoweth who be his. So he. Auouching plainely, that many reprobate be with in the precinctes of the Church, by profession of fayth, although they be without in fore­fight of God, and diuers of the predestinate without by conuersation & peruersity of manners, who are notwith­standing within in the hidden prescience and decree of his election, and will in due tyme by reall admission re­tire themselues to the campe of his chosen flocke.

CHAP. II. VVherein is discussed, whether the Church be one, or many: one visible which we ought to obey, another inuisible, which we ought to b [...]lieue: against D. Whitaker, and D. Fulke.

ALBEIT M. Field distasting the doctrin of his maisters, who faign two distinct & seuerall Churches, laboureth with all art to gloze their sayings & writh them to some right construction, yet the words of VVhitaker no art can de­lude, Field in his first booke chap. 10. VVhitak. cont. 2. q. [...]. cap. 14. fol. 125. no dawbing hide, no cunning ouercast. Heare him speake: VVe say (quoth Whitaker) ther are two societyes of men in the world, that is, two Churches &c. To the one the predestinate belong: To the other the reprobate. The same he prosecuteth in diuers places, both before, and after, [Page] affirming one of these Churches to be wholy inuisi [...] ▪ the Cont. 2. q. 2. c. 1. & q. 1. c. 3. 7. 8. 19. & q. 4. c. 1. 3. [...]ther visible. The one comprising the sole company of elect, the other, consisting of good, and bad mingled togeather; the one against which no tentation, no persecution, no not the gates of hell can preuaile, the other, which may perish, decay, be drowned with errours, and [...]uerwhelmed with tempests; That only he supposeth to be holy and Catholike, this not so; that knowne to God alone, this also to men; that the true Church mentioned in the Creed which Ibid q. 1. c. 13. & q 2. c. 1. Quaest. 4. c. 3. Fulke in c. 3. Matth. sect. 3. & in c. 22. Matt. sect. 2. Cant. 6. Ioan. 10. 1. Cor 12. 1. Cor. 10. Ephes. 5. Ibid. Aug. in illud. psal. 21. we are taught to belieue, this the outward assembly whose communion we ought to obserue, whose commandments to follow. To be briefe, the former he seuereth into two parts, into the tri­ [...]mphant and militant &c. In the triumphant (sayth he) are only good, no reprobate, so likewise in the militant: the triumphant is in­uisible, the militant also inuisible. The later he deuideth into sundry particuler Churches, as into the Church of En­gland, Geneua, Zurike, &c. of which he composeth one [...]iuersall visible Church. This is VVhitakers confused Church, [...]hich Fulk his collegue, following Caluin, in many points [...]tifly maintayneth against the whole current of holy Scriptures.

2. For they euery where inculate one Church, one spouse, one campe, one heauenly city, & house of God. The holy ghost in the Canticles sayth vna est columba mea, me is my done, Christ maketh it one fould. S Paul, VVe are all baptized into one body. And when he speaketh of the Church he vseth alwayes the singular number, Be with out offence to the Churche of God: This is a great sacrament I say in Christ, & in his Church. Againe, Husbandes loue your wiues, as Christ also loueth his Church. S. Augustine to this purpose interpreteth that verse of the Psalme, [...]rue de manu canis vnicam meam, de­liuer my only one from the clawe of the By the dogge Eusebius vnderstā ­deth the Diuell, whome the Hea­thens fei­gned to be the three headed Cerberus. Cypr. de vnit. Eccle. dogge. Where by his only one he vnderstandeth vnicam Ecclesiam, his only Church. S. Cyprian proueth it diuers wayes, & illustra­teth it, with many fine similitudes. By the fountaine which is only one although deuided into many riuers, By the root, or tree, which is one, albeit it brauncheth into diuers bowes, By the lighte of the sun, which is one notwithstanding is casteth forth sundry beames; so the [Page] Church is only one, howbeit [...]he stretcheth her domini­ons into innumerable Counteryes. The same he confir­meth by the Coat of Christ without seame, which figu­red his one and vndeuided Church. But I will not de­part from the oracle of the Apostle.

3. When S. Paul calleth christ head of the body of the church, Of what Church I pray is he head? of the inuisible, Coloss. 1. v. 17. or of the visible? If of the inuisible, the visible is without a head, if of this, that is a headlesse monster, or if of both, one head you prodigiously ioyne to sundry bodyes. Like­wise the same Apostle sayth, I haue despoused you to one man 2. Cor. 11. [...]. 2. to present you a chast virgin vnto Christ. Where I aske which is that chast virgin & spouse of our Lord? your inuisible Church? Then your visible is a harlot, a concubin, no virgin of Christ; and yet it was a visible Church, to which S. Paul wrote, visible which he conuerted, and preserued in chastity of truth, which he, vndefiled, des­poused vnto Christ. Therefore if your visible also be made his spouse together with the inuisible, two spou­ses As Christ cannot haue two spouses, so neither two chur­ches. you betroth vnto him, not one virgin, as the Apostl [...] writeth, pure, & incorrupted, but two, one which can­not be defiled with adulterous errour, the other which may dishonour her husband, & play the harlot. And ar [...] we bound to beleeue the one, & conuerse with the other▪ beleeue in the chast virgin & follow her that may fall into aduoutry, beleeue in her that cannot beguile vs, & im­brace her counsailes, that may lead vs into pernicious & damnable deceits. O God what in iury were this to thee, what abuse to men? For to what end didst thou graunt such priuiledges vnto thy Church? why didst thou build it vpon a rocke, guard it with thy Angells, endow, it with thy spirit, assiste and protect it with thy dayly presence, but that we might securely conuerse & cōmu­nicate with it? Did he afford these prerogatiues to one Church, commaund vs to beleeue in it, and after guid vs, gouerne vs, nay deceaue vs with another? as Laban decea­ued Iacob, promising Rachel, & beguiling him with [...]ia. Gen. 29. v. 19. & 23.

4. Is not the Apostolique Church, is not the Catho­lique [Page] Church, the true Church, which y [...] beleeue [...] what Church is Apostolique, but that which the Apo­stles planted with their preaching, edified with their liues, watered with their bloud? What Catholique but that, which beginning at Ierusalem increased & spread it selfe in the view of all men throughout the world? And i [...] not the same the visible Church, mother of vs all, in whose wombe we were cōceaued, in whose lap we haue been nourished, and from whose dugges we haue sucked the sweetest milke of heauenly doctrine? The Church which we beleue is, (as you confesse) the house of God, not built vpon the sand, but vpon a rocke, against which the windes Matt. 7. v. 29. blew, the raine beat, the floodes came, but would not batter to the ground; And yet the same in S. Pauls iudgment is the house in which we should liue & conuerse. These thinges I write to 1. Tim. 3. v. 14. Fulke in c. 3. 1. Tim. sect. 10. thee &c. that thou mayst know, how thou oughtest to conuerse in the house of God, which is the Church of the liuing God. Fulke auou­cheth, & Whitaker will not deny, but that their inuisible holy Catholike Church is the Church for which Christ [...]yed, that he might sanctify it, & cleanse it by the lauer of water in his worde: Notwithstanding if it were not [...]so the visible Church, by which we are directed, and [...]ouerned, how could S. Paul exhort the Priestes or Pastors Art. 10. v. 28. thereof, Take heed to your selues, & to the whole flocke wherein the holy ghost hath placed you Bishops to rule the Church of God which he hath purchased with his owne bloud?

5. Moreouer what Church do we beleeue, but that which is the communion of Saintes, of which it is said in the Creed I beleeue the holy Catholique Churche, the communion of Saintes, therefore the same we beleeue The Pro­testants e­uasion answered. with which we communicate. I know you will say, there are two sortes of communion one visible in giuing & receauing the outward seales, & sacramentes of the Church: in preaching & hea­ [...]ng the word, in externall profession of fayth, & many mutuall offices of charity: another inuisible, which consisteth in the inward regenera­ [...]ion, & fructification of the word▪ in the inward & saithfull beleefe, [...]hat you obserue & honour in the visible church, this you truly acknow­ [...]edg & beleeue in the inuisible. What? Are the sacraments mi­nistred [Page] [...] [...]nother? Is the outward lotion & preaching in one [...] [...] [...]istred [...] one Church and giue grace in another. the inward regeneratiō & beleefe in another? And wh [...] more absurd then to deuide the sacramentes from their effectes, the instrumentes of grace, from grace it selfe by diuersity of Churches? what more absurde, then to make the pastour pillers & foundation in one Church, & the true fabricke of the Church in another? Is it possible is should not be the same Church, where baptisme incor­porateth vs in Christ, & where the body of Christ is, where Paul planteth, Apollo watereth & God giueth the 1. Cor. 3. v. 46. increase? Although, I yeald vnto you, that the outward lotion & preaching be visible, the increase of grace and true beleefe inuisible, yet may not the same Church con­sist As man consisteth of a visible body, and inuisible soule, so the same Church may haue some visi­ble other inuisible partes. of diuers partes, some visible, some inuisible, some seene, others beleeued. Is not euery particuler man one & the same composed of a visible body & inuisible soule, i [...] not Christ one & the same, whose humanity was seene & diuinity beleeued? Therefore as you do not make two men of one, nor two Christes of the sonne of God, al­though he comprehend partes visible & inuisible, on [...] thing that is seene, & another beleeued; so neither tw [...] Churches, but one & the same, which compriseth some visible, & some inuisible partes.

6. But to launce this sore a litle deeper. The visible Church (say you) cōsisteth of good & bad, elect & re­probat mingled together, the inuisible only is composed of the elect, iust, & holy. See you not how this very distinction Many ab­surdities ensue of deuising two churches. choaketh it selfe, how one member fightet [...] diuers wayes against the other. For first separate the elec [...] from the society of the reprobat, to frame your inuisible you destroy the visible Church: leaue them conioyne with the reprobat, to make your visible, & the inuisibl [...] 1 fayleth. Secondly you grant I weene, that the elect as th [...] liue vpon earth mingled with the reprobat, raise the visible, 2 as they are seuered by imagination, concurre to blin [...] the fabrick of the inuisible church: Therefore your inuisible is meerely imaginary, fained, & chimericall, & t [...] [Page 25] visible only the true and reall Church, the true misticall body of Christ, which is exercised heere in the warfare of this life. Thirdly, this you crosse againe, and say, the visible Church is no true Church, but only as it con­tayneth the inuisible, that is the sacred number of the e­lect, who make no society, and consequently no Church. Fourthly, the elect by this meanes, are in two Churches, in the visible, and in the inuisible, whereas the reprobate only are in the visible, yet because their reprobation is as hidden, as the others election, why should not these make an inuisible assembly as well as they. Fiftly, when the e­lect are separated, to mak your inuisible, who remayneth in the visible, but a rable of reprobate, a rout of infidels, and shall they compose your visible Church? Shal Christs visible body on earth be wholy compacted of the repro­ued vessels; & members of Sathan? O intricate confusiō, which confoundeth also me in rehearsing it! O monstru­ous paradoxes, which implyeth so many contradictions, [...] [...]any absurdityes; against which if I should cite the [...]thorityes of the Fathers, I should neuer make an end. They all iointly praise, magnify, and extoll, one visible, and Catholike Church, one and the same, whose pre­rogatiue we belieue, and fellowship must imbrace, the same by whose preaching we must be born, & by whose spirit we liue. S. Cyprian the glorious Bishop and Martyr Cypr. de vnit. Eccl. sayth: One Mother there is, by the fecundity of her issue copious and fertile, by her increase we are borne, with her milke we are nouri­thed, we are animated with her spirit. The spouse of Christ cannot play the aduoutresse, she is immuculate and vndefiled, she knoweth one house, she keepeth with chast bashfulnes the sanctity of one bed. This Church preserueth vs in God, this aduanceth to the kingdome the chil­dren she hath brought forth: whosoeuer diuided from the Church, clea­ueth to the aduoutresse, is separated from the promises of the Church.

7. S. Augustine also often auerreth, That the true Catholique Church conteyneth in it good, and bad, re­probate & elect: That the kingdom of Christ is but one, one great citty, one mountain comprehending the whole world: The authority (sayth he) of the Catholike Church &c. i [...] [Page 26] establi [...]hed vntill this day by the line of Bishops succeeding one another, Aug. cont. Faust. l. 11. c. 2. and by the consent of so many people. By which succession, con­sent, and power of miracles, he testifieth that he is held in Catholica Ecclesia, in the Catholik Church: Then that the whole multitude of belieuers gathered togeather, by miracles is the Catholike August. cont. epist Funda. c. 3. & 4. Aug. de vtil. cre­dendi c. 16. Church. Therefore the Catholike Church is the same, whose succession is visible, propagation visible, consent visible, miracles visible, multitude visible, and which it selfe is also visible: the same is the Catholike Church, which we belieue, and visible multitude to which we ought to linke in fellowship, & communion, which ap­peareth so cleare in M. Fields sight, howsoeuer those his former Coronels VVhitaker, and Fulke were blinded with the contrary, as he writeth thus: VVe say that all they are of Field in his first booke of the Church c. 2. fol. 23. the Church, that outwardly hold the fayth of Christ, and that that so­ciety wherein the sincere outward profession of the truth of God is pre­serued, is that true Church of God, whose communion we must im­brace that happy mother in whose womb we are conceaued, with whose milke we are nourished, and to whose censures we must submit our selues. After assigning diuers considerations of the Church & some different conditions of her members, he addeth: Notwithstanding all which differences, for that they all concurre in the same holy profession, and vse of the same happy meanes of salua­tion, they make one holy Catholike Church, in which only the light of heauenly truth is to be sought. So he, flying the nouel­tye of his first Reformers, and varying from them in a Field dis­sentethfrō Whita­ker in a­point fun­damental. point fundamentall; for what more substantiall variance then to differ about the Church we ought to belieue, as an article of fayth? About the Catholike Church, in which the happy meanes of saluation are only to be found? Whether that be visible or inuisible?

8. Peraduenture some will excuse M. Whitaker, that he meaneth not that the true Church should be wholy inuisible not seene to any, but so latent, scattered, and compounded of so few, as they can hardly be discerned amongst them selues, much lesse to strangers & enemyes. VVhitak. contr. 2 q. 2. c. 1. But this excuse will not couer his fault. For VVhitaker a­uoucheth that indeed, but of the visible, not of the [Page 27] Catholike Church, he flatly protesteth the whole Ca­tholike VVhitak. ibidem q. 3. c. 1. fol. 178. Fulke in c. 5. Matth. sect. 3. & i [...] 2. Thess. 2. sect. 5. Sparkes in his answer to M. Iohn D. Albins pag. 54. & 126. Church to be inuisible, both militant & trium­phant. The visible also, sayth he, may sometyme consist of a f [...]w, and they scattered, obscure, vnknowne, who hide themselues in corners. Which although M. Field stoutly gainesayth (as shalbe declared) yet because Fulke, Sparkes, and others vp­hold the same, to vnderproppe the paper walles of their new founded Synagogue, it will not be labour lost, to conuince the falsity thereof.

CHAP. III. In which is declared, that the true visible Church is ap­parently knowne and famous to the world, against D. Whitaker, D. Fulke, and D. Sparkes.

THE first authours, and beginners of Protestācy, departing from the known band and vnity of Gods people vpon earth, and not finding any predeces­sours or mantayners of their new hat­ched fictions, to whome they should lincke and conioyne themselues in profession; not finding any Countrey, Prouince, Citty, Vil­lage, Temple, or Oratory, who communicateth with them infayth seruice & publique sacraments, wretched­ly imagined, besides their Catholike, and wholy inui­sible Church, another visible assembly of faythfull belie­uers, [Page 28] who are some so hidden as they are not knowne to D. VVhit. contro. 2. q. 3. cap. 1. f. 178. 179. VVhitak. adu [...]. Du [...]. p. 274. D. Sparks in his an­swer to M. Io. d'Albin p 54. 126. Fulke in c. 5. Matt. sect. 3. & 2. Thess. 2. sect. 5. Isa. c. 61. Gen. 2 [...]. v. 17. Gen. 28. v. 14. Matt. 24. v. 23. Hiero. in comm. cap. 24. Matt. Aug. lib. 9. c. 16. cont. Petil. Aug. de vnit. Eccl. c. 6. 7. 8. 9. Matt. 5. v. 14. Art. 1. v. 8 Dan. 2. v. 44. Psal. 88. v. 38. Matt. 5. v. 14. Aug. in psal. 47. omnibus terrarum partibus nota. Aug. l. 3. c. 5. cont. Parm. Isa 2. v. 2. Psal. 44. v. 16. any strangers, sometymes so latent, as they are no way a­parent to the world: VVe confesse (sayth Whitaker) a cer­taine number of them who piously worship Christ, to be alwayes on earth, but we say that this number is not alwayes visible. It may come to passe that no certaine and true visible Church may be knowne, or sound out in the world. Likewise we all clearely know the visible church to haue perished, a [...] thou knowest a man to be dead. D. Sparks and D. Fulke tr [...]ce the same steps, how beit God witnesseth of the progeny of his Church, by the mouth of Isay: Their seed, and generation shall be knowne amongst the Gentills, and amongst the people, all that see them shall know them, that these are the seed, which our Lord hath blessed: I will multiply thy seed like the stares of the heauen, and like the sandes of the sea: Thou shalt be dilated from East, to VVest, from South, to North. In so much as Christ him­self fore warneth vs not to giue eare to them who auouch his Church to be at any tyme latent or restrained to cor­ners: If any man shall say vnto you, loe heere is Christ or there do not belieue him. Whereupon S. Hierome: Do yee not go forth, doe yee not belieue, that the sonne of man is either in the desert of Gentills, or in the closets of heretikes, but from the East to the VVest his fayth shineth in the Catholike Church S. Augustine: Dost thou think the sheep of Christ are so depriued of all sense, to whome it is sayd, do yee not beleeue, that they will heare the wolse, affirming, behould heere i [...] Christ, and will not heare the Pastour, saying, that he is throughout all Nations, beginning at Ierusalem? And in another place he willeth vs not to credit him, who draweth Christ, or his Church from the communion or fellowship of all na­tions christned to one corner, towne, or Countrey. For this cause Christ calleth his shepheards, the light of the world, the witnesses of his truth to the most parts of the earth. He compa­reth his Church to a renowned kingdom, that shall break in peeces & consume all other kingdoms, To a magnificent throne, as resplendent as the sunne, To a lofty Citty, placed vpon a moun­tayne, which as S. Augustine affirmeth, cannot be hid, but shalbe knowne to all the coasts of the earth, To a mountaine, prepa­red in the top of mountaines, eleuated aboue the little hilles, vnto which all Nations shall flow, to the Temple of a king, to a tabernacle seated [Page 29] in the sunne. Whereupon S. Augustine, he put his tabernacle Aug. in in eundem psal. in the sunne, that is, his Church in manif [...]station or open view, not in a corner, not such as is hidden, as if it were couered &c. In the sunne he put his tabernacle, what doest thou meane, O heretike to fly into dark­nes? What doest thou meane to hide the light, to deface the thorne, to dispeople the Citty, to shroud in corners the kingdome of thy Lord, the most famous monarchy of the world? Three reasons why the Church must be alwayes visible.

2. The reasons why the empyre, or monarchy of the Church must be alwayes so manifest, or resplendent are diuers, but chiefly three. First for the instruction of the faithful for to guide; & direct them to the port of salua­tion, to teach them the truth, & preserue them from the wiles of errour. For to this end pastours are appointed in the Church, they are commaunded to take care of their flocke, to gouerne, & feed them, to defend them from the wolues, the people are charged to heare, & obey them, not to giue care to the voyce of strangers, to receaue from thē the food of life. Therefore both the one, & the other must be alwayes visible, or els, they cannot mutually performe these offices. And because these faithfull seruan­tes of God shall continue in the most famous countreyes of the World; this visible Church must needes perseuer in the view of al. Secondly it must also abid opēly known for the extirpation of heresyes, & correction of delin­quentes, for the amendment of these, & auoyding of their company, because S. Paul willeth vs to shun the hereticall per­son & not to ioyne league with infidells; We are also commaunded Tit. 3 [...] ▪ v. 10. 2. Cor. 6. v. 14. Rom. 16. v. 17. Matt. 18. v. 17. to note such as breed scandalls among vs, & to tell the Church of them that be in corrigible. Which wer [...] to no purpose if the Church at any time lay hidden. Thirdly it is necessary it should be alwayes conspicuous, & manifestly apparent, not only to the members, but euen to strangers, & ene­mies there of (to wit) for their conuersion, & vocation of gentills. Hence Isay prophesieth: Thy gates shalbe open continually day and night, they shall not be shut, that the strength of Isa. 60. [...]. [...]1. the gentils may be brought to thee, and their kinges may be brought. Which cannot be fullfilled if the Church be couched in [Page 30] darcknes, if it be not alwayes a mountaine in the top of moun­taines Isa. c. 2. v. 2. Cap. 62. v. 6. Melan. in praef. l. corp. doct. Christ. in Eccl. Sax. &c. impr. Lipsiae anno. 561. See him al­so in Repe. conf. Aug offerendae synod. Tri. c. de Eccle. & in resp. ad impios art. Baua. inquis. q. [...]. D. Humf. Iesu. par. 2. rat. [...]. pag. [...]41. item pag. 281. Field l. 1 c. 10. fol. [...]1. VVhitak. contro. 2. q. 3. c. 1. Con. 2. q. 2. c. 2. cont. 2 q. 3. cap. 1. Perkins in his exposi­tion of the Creed pag. 400. Fulk. in c. 2. Thess. sect. 4. vnto which all nations may flow, and say, Come let vs goe vp to the Mount of our Lord, and to the house of the God of Iacob, & he will teach vs his wayes, & we shall walke in his pathes: If it be not alwayes true which God himselfe foretold, Vpon thy walles Ierusalem, I haue appointed watchmen, all the day, and all the night: for euer they shall not hold their peace.

3. These reasons weighed so much with Melancthon, as he bitterly inueigheth against such as impugne them saying: VVhereunto tendeth this monstrous speach, which denieth the visible Church? It abolisheth all testimonies of antiquity; It taketh away all iudgements; It causeth an endlesse confusion, and induceth a com­mon wealth of vnruly Russians, or Atheists, wherein no one careth for another. And our English Protestant Doctour Humfrey; Obscure or hidden retirements &c. are not Christian assemblyes. Likewise It is a most manifest conclusion that the Church ought to be conspicuous. Who is seconded also by M. Field: That there is, and alwayes hath beene a visible Church, and that not consisting of some few scat­tered Christians without order of Ministry, or vse of sacramentes we do most willingly yeald vnto. But how many more will yeald besides? you hauing no rule of agreement so strangely dissent in euery assertion, as I know not who els will subscribe hereunto. Sure I am that VVhitaker as mainly contradicteth it, as words can expresse, saying: The Church may sometimes consist of a few; and they scattered, obscure, vnknown, who hide themselues in corners. Therefore he answereth to the former testimonyes of scripture, that many promises are made of the glory, & splendour of the Church, vnder the Messias, but none that the state of the Church should be perpetually such. For it may come to passe, that no true visible Church, may be found out in the world. Perkins sayth in his ex­position of the Creed: Before the dayes of Luther, for the space of many hundred yeares, an vniuersall apostacy ouerspread the whole face of the earth. Fulke: There was a certaine generall apostacy of the visible Church. And a litle before: The reuolt spoken of before by S. Paul is called by Caluin, A certeine generall defection of the vi­sible Church, which being hardly builded was by the tyranny & subtilty of Antichrist ouerthrowne, as a house with a suddaine tempest, and lay [Page 31] long in the ruines. Againe: The visible Church may become an adul­tersse, Fulk in his answere to a counter­fet Catho­like p. 79. VVilet in his Synop. pa. 54. Sparkes in his answer to M. Iohn d' Albins pag. 53. 54. 126. &c. A grosse & absurd answere of one whō the Lord de la Ware brought to dispute with a Catholik Gentlemā & be diuórced from Christ. M. VVillet & D. Sparkes h [...]ue many sayings to the like purpose. By which M. Field may see how farre his fellowes are from agreeing with him, or yeilding to vs in this substantiall point of faith, espe­cially they who pressed to describe where their Church hath held the scepter of her raign in former ages, retire to the hidden story of inuisible conuenticles, as a Puritan Champion of my Lord de la VVares did (in a set conference appointed by him, & others, for the discouery of truth) who being vrged by a Catholique gentelman, that the Protestant Church could not be true, because it hath not alwayes continued since Christ his time, not alwayes visible as he then disputed, nor alwayes inuisible, nor sometime visible, & sometime inuisible; The Lords Champion answered, that it continued sometime inui­sible. To which the Catholique replyed, that during the time in which it was inuisible, it could not be the Church of Iesus Christ; for he argued thus:

The Minor denyed was proued in this manner:

4. Here the defendant granted, that God commaun­ded a thing impossible, and punished men for not perfor­ming that which was impossible: whereupon when the disputant inferred, That God must needes be in that case [Page 32] a tyrant in punishing without desert; he after much stam­mering & strugling which himselfe answered, No, becau­se that impossibility fell out by their owne default. At which reply, the Minister his assistant began to leap for ioye, & brake off the dispute without more ado, as if the Argument had beene satisfied, or the diuine goodnes ex­empted from prodigious cruelty by a fault of his crea­tures, which when they incurred no man knowes, nor can yet deuise, what fault it should be, nor why the har­meles of spring should be euerlastingly tormēted for their predecessours offence, of eclipsing the Church, and ma­king The Lord de la War his false report & vaine boasting of a disput held be­twixt a Catholik & a Pro­testant in his owne presence. Melanct. D. Humf. D. Field in the pla­ces aboue cited. it inuisible, which they neither actually commit­ted by their owne proper will, nor originally contracted from the will of another. Yet such answeres run currant in Protestants iudgments, & the good Lord himself was not ashamed vauntingly to report, that his defendant de­parted enobled with victory, when he flinched away notoriously disgraced with the ignominious blot of one most monstruous absurdity, euen in Melancthons, D. Hum­freys, & M. Fields diuinity court, that the Protestāts Church was sometimes inuisible, and another vnauoidabl [...] blasphemy in the high tribunall seat of all Diuines, tha [...] God doth command, and eternally punish vs for not per­forming thinges impossible.

5. Both these odious barbarismes the Puritan wel [...] perceaued, and although as he ignorantly, or vnaduised­ly rowled into thē; so he vaingloriously (after the fashi­on of heretikes) defended them for a while: yet immedi­atly after at the same conference, the same argumēt being proposed by another, he durst not stand to the same man­ner of answering, as I shall heere relate. At the closing vp of the former dispute, another learned Catholike entred the roome, and being vrged to alleage some reasons, why the English Protestant Church could not be the true Church of Iesus Christ (not hearing what had passed be­fore) he thus began.

CHAP. IIII. In which it is argued, that the true visible and apparently knowne Church can neuer faile.

WHEN I note the admirable consent, and perfect harmony which the Pro­phets and Apostles, the old and new law, vniformely make, in establi­shing the perpetuall & neuer ceasing raigne of Christs visible Church, I cānot but wonder at the former blas­phemous speaches of these, & many other, not wholy vn­learned Protestants. For in the old Testament it is called [Page] an euerlasting kingdome: A kingdome that shall not be dissipated f [...] euer. Daniel. 7. Dan. 2. Luc. 1. Micheas 4. In the new: of his kingdome there is no end. In the old: Our Lord shall raigne ouer them in the Mountaine of Sion, from hence forth now and for euer (where he speaketh of the visi­ble mountaine of the Church, because, to it (he sayth) all people shall flocke. In the new: he shall raigne in the house of Iacob Luc. 1. for euer. In the old the Prophet testifyeth: God founded his Citty for euer. Vpon which place S. Augustin writeth: Per­chance Psal. 47. the Citty which replenished the world shalbe o­uer throwne? God forbid, he founded it for euer. In the new: Vpon this rocke will I build my Church, & the gates of hell shal not preuaile against it. Where the pronowne demonstratiue Matt. 16. v. 18. (this) and the gates of hell striuing, and not preuayling against the Church, argue a sensible foundation, and visible Church. S. Chrysostome comparing this pro­mise Chrys. in hom. quod Christus fit Deus. of Christ made to Peter for the continuall building, and perseuerance of his Church, with that prophesy of his touching the destruction of the Iewes temple, there shall not be left a stone vpon a stone, after a long and eloquent discourse, he hath these wordes: Doest tho [...] see how whatsoeuer he hath built, no man shall destroy, and what­soeuer he hath destroyed, no man shall build: He builded the Church and no man shallbe able to destroy it: He destroyed the temple, and no man is able to build it, and that in so long a tyme, for they haue endea­noured, both to destroy that, and could not, and they haue attempted to build vp this, neither could they a [...]chieue it. In the old: I will make a league of peace to them, an euerlasting couenant, shallbe to them: Ezech. 37. v. 26. and I will found them, and will multiply them, and will giue my san­ctification in the middest of them for euer. And to signify that he meaneth a visible couenant, establishment, or multi­plication, Ibid. v. 28. it followeth, and Gentills shall know that I am the Lord, the sanctifyer of Israel. In the new: Behould I am with you all dayes, euen to the consummation of the world with you, prea­ching, Matt. 28. v. vltim. christening, and ministring Sacraments, therfore the Church shall neuer cease, exercising these visible acts vntill the end of the world. Yet because some sectaryes restraine that passage to the Apostles; hearken what S. Aug. in psal. 47. Augustine writeth directly against them: Neither did he [Page] say this to the Apostles only, who were not to perseuere to the c [...]um­ [...]ation of the world, but to them he spake, and vs he signified: Be­cause, as he auoucheth in another place: To all Christians these wordes appertayned, who were to come and continue to the end August. serm. 45. de verbis [...]e­mini. of the world. They appertaine as he affirmeth to al, because by the teachers, and baptizers all the shepheards, by the instructed and baptized, all the people or sheep of the fold are denoted, who could not be taught, instructed, nor baptized, if they were not visibly knowne one to the other.

2. Finally in the old testament, I haue sworne to Dauid, Psal. 88. v. 4. Matt. 13. v. 30. his seed shall remaine for euer. In the new testament, The good seed sowed in the field is sayd to grow vntill the haruest. But by whome is it sowed, how doth it increase? By visible pastours, & preachers of the word: amongst whom? Amongst the faithfull: how long? Vntill the haruest, vn­till the consumation of the world: Where? In the Field of our Lord. And what is this field, in which the cockle groweth with the wheate, the reprobate with the elect? [...]ut the visible Church of Christ. In which visible pastors shall plante, water, & sow the seed of heauenly, doctrine, & visible flocke shall increase, & fructify by in ward faith, & outward profession, outward obedience, outward su­bordination and comunication of sacramentes, vntill the end of all thinges: notwithstanding if any here expound with the Donatistes, the Field for the world, & not for the Church, I answere him, with S. Augustine; The world is named, & put for the Church, because the Aug. post collat. c. 6. & cap. 8. church is foreshewed, that it shalbe dispersed throughout the worlde, which he proueth by these euident textes of holy scripture: God was in Christ reconciling the world to him­self: who truly (quoth he) recōciled not any but his Church vnto him. And then: The sonne of man came not to iudge the worlde, but 2. Cor 5. v. 19. Ioan. 3. v. 17. that the world might be saued by him, howbeir he saued none but the faithful of his Church. Therfore by the world his Church is vnderstood.

3. I hope you will not cauill againe, That although the seed be visibly sowed in all the world, yet it shall not [Page] visibly so continue. Yf you do, the voyce of our Sauiour cryeth against you, That it shall grow vnto the haruest, which cannot be without the visible ministry of pastors, & submission of people without the visible preaching, & conuerting of natious. Likewise S. Augustine beateth back this obiection made by the Donatistes, both by this very place of S. Matthew, & by that of S. Paule to the Collossians, The truth of the gospell is in the whole world, and fructifyeth and groweth, euen as in you, alleaging Coloss. 1. v. 5. & [...]. these passages especially the former, disputeth thus: VVhat new doctrine doe you preach vnto vs? VVhat is the good seed Aug. de vnit. Eccl. c. 17. to be sowed againe, whereas since it was first sowed it increa­seth vntill the haruest: if you say it hath perished in those places whe­rein it was first sowed, by the Apostles, and therefore ought to be sowed againe out of Affrike (out of Germany by Luther, out of The like he hath de vnitat. Eccles. cap. 15. France by Caluin) read vs this out of Gods diuine oracles, which truly you cannot read, vnles you first conuince that to be false, which is written, the seed there sowen, increaseth, and fructifieth euen vntill the haruest. Eusebius Caesariensis, Cyrillus Alexandrinus, S. Ambrose & S. Ierome confirme the same in most plaine termes, but none better then my forenamed S. Augustine, De vnit. Eccl. c. 25. Euseb. Cesar. de Demon. Euan. l. 4. c. 9. Cyril. Alex. l. 5. in Isa. c. 54. Amb. l. 4. Hexā. c. 2. Ierom. in c. 4. Isa. Aug. in psal. 101. conc. 2. Aug. ibid. Augu. in eundem psa [...]m. who in another place exclayming against the former ca­uillation of our Reformers, prosecuteth it thus: The Church which was of all nations now is not, it hath perished: this they say who are not in it. O impudent speach! she is not because thou art not in her. Beware therefore least thou art not: For she shalbe al­though thou be not. This abhominable and detestable speach, full of pre­sumption, & falsity, vnder propped with no truth, enlightned with no wisedome, seasoned with no salt, vaine, temerarious, rash, perni­cious, the spirit of God foresaw; & disproueth according to him by many testimōies of scripture, by which he witnesseth the continuance of the Church in the vniuersall world, vntill the consummation of all things, wherupon he con­cludeth: VVhat is this thou sayest, the Church to haue perished out of all nations, when as to this end the gospell is preached, that it may be in all nations? Therfore euen to the end of the world the Church is in all nations, & this is the shortnes of her dayes. Which he auoucheth not of the inuisible, but of that visible Church in which [Page 39] Emperours promulgate lawes against heretikes, o [...] that Augu. de vnit. Eccl. c. 25. non aliqua terrarum parte, sed vbique notissima est. church which assembleth people into one, of that which draweth kingdoms to serue our Lord; of that which prea­cheth the ghospell in the whole world in testimony of al natiōs; of that which not in any part of the earth, but euery wher is most known; of that which is so huge a mountain as it spre­ [...]eth it self ouer all the earth, & they are blind who do not see so great a mountain: who shut their eyes against a candle placed vpon a cādlestik; Of that wherof he writeth: how wilt thou beleeue Christ whom August. tom. 9. in ep. Ioan. Tract. 1. 2. item epist. 166. thou seest not, if thou beleeue not the Church which thou seest?

4. But let this sauage fiction take place, that the visible society of Gods children hath perished; the king­dome of Christ hath beene ouerthrowne (as Caluin doteth) religion abolished, the Church destroyed, and all hope of saluation vtterly extinguished. Let it be, that all the fountaines of Gods word Calu. in resp. ad Sadol. haue beene stopped, the diuine light wholly put out, in so much, as no sparke there of hath remayned. From whence then I pray did [...]otestantes receaue the light of their gospell? By whome The Apo­logy of the Church of England f. 4. 5. 6. Were they instructed in faith, fed with the milke, nou­rished with the food of celestiall doctrine: by scriptures? But fayth is by hearing, neither do the Scriptures ex­pound themselues, or expresse the meaning of their hid­den misteryes, but euery where sendes vs to our pastours, and teachers, to heare from their mouthes, & sucke from their lippes the streames of life, yea Caluin himself sayth: Because sayth is by hearing, there wilbe no sayth vnles there be some Cal. in 1. ad. Tim. 3. v. 15. that preach. Who preached then to Luther? Who to Zuinglius? Or to any other Protestant, when he first began? How crept they into the world? Children without parents? Schollers without Maisters? With this argument S. Au­gustine triūphed against the Donatists: If the Church was not &c. From whence is Donatus (or Luther) come vnto vs? Out of what soyle is he sprung? Out of what sea hath he peept? From what Augu. l. 3. de Bapt. cont. Don. c. 2. Lib. 3. c. 2. cont. epist. Parm. heauen is he fallen? Againe: VVhy do you labour in vaine? VVhy doe you boast that you haue a Church, if the Church in former tymes hath perished? Let them tell me by whome Maiorinus, or Donatus (Luther or Caluin) were begotten, that by them Parmeni­an, and Priminianus (Lutherans and Caluinists) might be [Page 40] borne &c. But if not finding h [...] they might haue their beeing of them selues, let them cease to bragge that the Church hath remayned with them, which they affirme to haue wholy perished in former dayes.

5. Lastly they that admit a defection of the Church do not only despoyle themselues of the benefit of sancti­fication, and fruit of new birth, but robbe Christ of his glory (as S. Augustin affirmeth) bereaue him of his inhe­ritance, August. De vnitat. Eccle. c. 12. & 13. de ciuit. Dei l. 20. c. 8. & in Psal. 85. 60. 70. Hier. dial. aduer. Lu­cifer. cast him out of his possession, defeate him of the whole price, ransome, and purchase of his precious bloud and passion. And S. Hierome sayth, that impious speach of the Churches fayling doth euacuate the crosse of Christ, and maketh the Sonne of God subiect to the Diuell, it plucketh him as it were from the right hand of his Fa­ther, and casteth him downe from his throwne of blisse, for as longe as he is exalted aboue the heauens, so long the glory of his Church is ouer all the earth, according to the fornamed S. Augustine his most learned discourse.

6. But what is that which dusketh the eyes of our Aug. in psal. 56. Reformers from discerning this perpetuall lustre & euer florishing state of Gods eternall City? It is the thicke and misty Web of some peruerted places of Scripture, which they detorte to their owne perdition, as that the visible Church was wholy hidden in the dayes of Elias, when he lamented the slaughter of the Prophets in the perse­cution of Iesabell, and sayd: I am left alone, and although God answered: I will leaue in Israel seauen thousand men, whose knees haue not beene bowed before Baall: Yet they were all secret 3. Reg. c. 19 v. 14. & 18. and vnknowne to Elias. Therefore the Church may be sometymes hidden.

7. I answere the faythfull of Israel, that is of the kingdome of the ten tribes, subiect to the King of Sama­ria, The ob­iection of the laten­cy of the church in the tyme of Elias answered. of whome Elias spake (as appeareth by the reply of God expresly adding in Israel) were then vnknowne to him, yet those of Ierusalem and of all the kingdome of Iuda, where the law of God at the same tyme was open­ly professed, were manifestly conspicuous, both to him & al the world, for there the seruants of God abounded in such plenty, as besides the Priests, and other people, [Page] the v [...]y Souldi [...]rs were numbred aboue ten hundred thousand. Yet 2. Paral. 17. v 14. Although the Syna­gogue had fayled yet the same reason holdeth not of the Church. Luc. 18. v. 8. graunt that he spake of all the people of the Iewes, grant their Sinagogue had wholy fayled, the like with no c [...] ­ [...]urable reason could be inferred of the Church of Christ because that was a particuler, this a vniuersall Church, that limited to one people, out of which Melchisedech, Iob, [...]nd many iust were found: This comprehendeth all na­tions, out of which none can be saued; That erected for a tyme; this established for euer; That to be abrogated and disanulled; This warranted by the mouth of God, and infallible promises of Christ neuer to be altered, neuer destroyed. Againe, They are blinded with these wordes August. De vnit. Eccle. c. 13. Hier. dial. aduer. Lu­cifer. Theoph in eum locū. Aug. vbi supra. Dan. 9. v. 26. & 27. Augu. ep. 8. ad Esich. Chrys. in c. 24. Matth. Clem. Ale­xan. lib. 11 Strom. Tertul. l. con. Iudeos c. 15. 2. Thess. 2. August. de ciuit. Dei l. 20. c. 29. Tert. l. de resurrect. carnis. of S. Luke: The sonne of man comming shall he find trow you fayth vpon earth? Which S. Augustine against the Donatists, and S. Hierome against the Luciferians by vrging this place truly interprete, not of want of fayth absolutely, but of want of most rare and perfect fayth: Which although it should not be extinguished, yet it will be found in few, & those most eminent persons. For the Infidells according to Theophilact in the tyme of Antichrist will grow so many and Christians waxe so few, as they shall scant appeare in respect of them, yet neuer want the pro [...]ection of God, nor the visible preaching and profession of his word. Be­sides S. Augustine affirmeth, that our Sauiour vttered those wordes, as it were doubtfully, by way of interrogation, not resolutly by way of assertion. The aduersaryes sight is not yet cleared, but that which Daniel prophesied of the euersion of Hierusalem, and cessation of the sacrifice of the Iewes, as S. Augustine, S. Chrysostome, Clemens Alexandrinus, and Tertullian expound, he perniciously wresteth to the ruine & desolation of the Church of God. That which S. Paul writeth of the reuolt from the Roman Empire, as pleaseth S. Ambrose, S. Augustine, Tertullian, and S. Hierome, or of Antichrist himselfe, who is termed a defection, a reuolt by the figure Metonomia, because he will be the Au­thour of the reuolt of many, as S. Iohn Chrysostome, Theodo­ret, and Oecumenus thinke, he wrongfully misconstrueth of the fall, and Apostacy of the Roman Church. That [Page 42] which the Prophets, & Apostles figuratiuely pronounce reprouing all insteed of some, as S. Augustine very sin­gularly Augu. de vnit. Eccl. [...]. 13. declareth, he absolutely draweth to the condem­nation of all. As: you haue all forsaken me sayth our Lord. Mo­reouer the flight of the woman into the desert, mentioned by S. Iohn, which troubleth them sore, doth not signify the la­tency Apoc. 12. v. 6. of the Church, but is properly meant of the great persecution or desolation she shall suffer in the tyme of Antichrist, which shall endure for a tyme, and tymes, and halfe a tyme, that is, Vers. 14. for three years and halfe, yet it may be also vnderstood of persecutions and grieuous tempests which Nero, & other Dan. 7. v. 25. Emperours raysed against the Church, euen from her in­fancy; or mystically of the spiritual retirement which the spouse of Christ alwayes maketh in the wild desert of this world, from the vaine pleasures and solaces therof.

8. Lastly the complaint which VVhitaker vrgeth out of S. Hilary, Mountaines and lakes, prisons and dun­geons are more secure then Churches, is particulerly vt­tered Hilar. l. cont. Au­xent. of the Church of Milan, where Auxentius the Arian (though reputed by many for a Catholike) vsurped the Episcopall chayre and preached in the publike Temples. In regard of which mischiefe, S. Hilary had reason to ac­count it far better to repaire to dens and woods, then to be present at such hereticall and infectuous Sermons. Therefore notwithstanding these particuler stormes and pressures, notwithstanding many other vices reprehen­ded by S. Bernard in the flocke & Clergy, yet the Church alwayes (to vse S. Augustines phrase) in suis firmissimis eminet, August. epist. 48. paul [...] post medium. shineth in her stedfast and immoueable foundations, her Sunne was neuer set, nor Moone went downe, but spread her beames through those cloudy vapours to all parts of the world.

CHAP. V. Wherein is maintayned, that the true Church cannot erre: against D. Reynoldes, D. Fulke, and D. Whitaker.

MANY sober, and well minded Prote­stants (as I haue found by experience) can hardly be perswaded, that any of their Ministers shold dote so much as to acknowledge the true Church to be subiect vnto errour. And yet M. Iohn Reynoldes, once their chiefest Oxo­nian professour, and M. VVhitaker their Prime (as they ac­count Reynoldes in his six conclusiōs annexed to his con­fer, conclu. 2. him) Cantabrigian light, both attended with hu­ge troupes of followers, teach and diuulge that heathnisse and most barbarous fiction. For Reynoldes fronteth his se­cond conclusion thus: The Militant Church may erre, both in manners and doctrine, then explicating this inscription, I vndertake (sayth he) to shew it may erre in doctrine against the Papists, who for a defense and shield of their errours hold forth this bugge to fright vs out of our wits. The Church cannot erre. After he openeth him selfe further, and auoucheth, that not only the flocke and people, but the guiders and Pastours also &c. yea the Bishops, and Prelats, representing the whole in a generall Councell may erre. At length bringing either false, or weake instan­ces, he soundeth for an vpshot this retreate: VVherefore to [Page 44] make an end, sith it is apparent by most cleere proofes, that both the chosen, and the called, both the flockes, and the Pastours, both in seue­rall Fulk in his answere to a counter­fet Catho­like p. 89. by themselues, and assembled togeather in generall Councells, may erre, I am to conclude with the good liking (I hope of such as loue the ttuth) that the militant Church may erre in manners and doctrine. Fulke: The whole Church militant consisting of men, who are lyers may erre altogeather, as euery part therof. Whitaker in like mā ­ner affirmeth: that the whole Church representatiue, all Pastours D. VVhit. contro. 2. q. 4. c. 3. f. 282. 283. & 284. Ibid. fol. 274. 271. & generall Councells also may erre. And some leaues before: That whole cōpany which is the Chucrh may erre, in so much as if al that are in the world were assēbled togeather in one place, yet the reason would hold. I haue faythfully alleadged their words, which if any go about to construe in a fauourable sense, that their mea­ning is, the whole Church may erre in rites, obseruati­ons, or other matters of small moment, but not in points of fayth necessary to saluation, Reynoldes and Whitaker both plainely infring that fayned construction: Reynol­des in auouching, it may erre in manner and doctrine, & Whi­taker Ecclesia adtempus etiam in fundamé­tis qui­busdam errare po­test. expresly saying, The Church for a tyme may also erre, in certaine foundations, or fundamentall points. Againe; Euery vi­sible and particuler Church may erre, and be ouer whel­med with errours and faile, but those errours which de­stroy, dec [...]aue, and ruine the Church, be damnable and cannot stand with saluation, therefore into such errors in his opinion the Church may fall. Moreouer the very VVhitak. contro. 2. q. 5. c. 17. fol. 490. arguments they all bring, inferre the same. For VVhitaker argueth thus: All Churches haue imbraced Ariamsme, therefore all haue erred. Likewise: The vniuersall Church is compounded of particulers, and that which appertayneth to euery member, must needs VVhitak. contr. 2. q. 4. c. 3. fol. 282. also appertaine to the whole. Therefore whereas all particuler Chur­ches may, it followeth of inuincible necessity, that the vniuersal Church may erre. Fulke insinuateth one; but Reynoldes vseth both these arguments, and instanceth in the Churches of Galatia, of Corinth, of Pergamus, of Thyatira, of Sardis and of Reynoldes in his secōd conclusion annexed to his confer. fol. 628. & 629. Ephesus that they all haue erred. The Church of Ephesus (sayth he) was shaken first and crazed, afterward quite ouerthrowne: But these Churches did, & all particuler seuerally taken may erre in points fundamentall necessary to saluation. Ther­fore [Page 45] if that which befalleth the particulers, may befall to the whole, the whole according to their reasoning may [...]rre in points fundamentall necessary to saluation. Such was Arianisme, of which VVhitaker notwithstanding at­ [...]acheth all Churches. The falshood of this assertion, the vanity of their former sophisme, I shall discouer in the end of this Controuersy. Now I proue that the true militant Church vpon earth cannot generally imbrace, or publiquely define any errour whatsoeuer, neither great not little, neither repugnant, nor compatible with the rule of saluation.

1. The first Argument I produce in proofe heerof, is The first argument for the Churches infallibili­ty. gethered from the assistance of Christ, & direction of the holy ghost who so sweetely moue, guide, and inspire the hartes of the faythfull, as they cannot be entangled, or seduced with errour. Our Sauiour promised his assistance saying: Behold, I am with you all dayes, euen to the consumation of the world. With you baptizing, & teaching Nations to obserue Matt. 28. v. 20. Ibidem. Ioan. 14. v. 16. & 17. Ioan. 16. v. 13. all thinges whatsoeuer I haue commaunded. He promised the con­currence, & direction of the holy ghost: I will aske the Fa­ther, & he wilt giue you another paraclet, that he may abide with you for euer, the spirit of truth. And, when he the spirit of truth cometh, he shall teach you all truth. If all truth, & that for euer, then no errour at any tyne, in any article of neuer so small ac­count. Secondly, S. Paul witnesseth: God gaue some Apostles, & some prophets & other some Euangelistes, & other some pastours, & Ephes. 4. v. 11. 12. 13. 14. Doctours &c. Behold heere fower thinges. 1. Whome he appointed? Apostles, Prophets, Euangelistes, Pastours, Doctours. 2. To what function, did he enioyne them? To the consumation of Saintes, to the worke of the ministery, to the edifying of the body of Christ. 3. how long was it to continue? Vntill we meet all into the vnity of fayth, and knowledge of the sonne of Other proofes that the true Church cannot erre. God &c. To what end was this? That now we be not children wauering, & carried about with euery wind of doctrine in the wic­kednes of men, in crastines, to the circumuention of errour. If this be the end, and drift of God, that we henceforth, according to your owne translation, be not childrē wauering & carryed about with euery wind of doctrin, how is God frustrated of his intent [Page 46] & purpose? our pastors spoyled of their grant & priuiledg we of our assurance, & constancy in fayth? If they may circumuēt, or inueagle as with enour? Hence we receaue that warrant from Christ, he that heareth you, heareth me, & h [...] Luc. 10. v. 16. that despiseth you despiseth me, but it were not all one to heare christ & heare his priests, to despise their doctrin, & despise his, vnles they were infallibly inspired by God, to deliuer in al thinges the same vndoubted truth, which he did. Some reply that this saying, and one, or two of the former was Cypr. l. 4. Epist. Basil. con­stit. mona­st. c. 23. spoken only to the Apostles. But S. Cyprian, S. Basil, apply it to their successours; With whome Fulke the Protestantes chiefe captaine agreeth saying: It is all one to despise the minister of Christes catholique Church, and to despise Christ. So S. Augustine expoundeth the former of S. Mat­thew, Fulk vpon this place sect. 2. Aug. in psal. 101. conc. 2. Hiero. l. 4. in Matth. & S. Ierome, he who promiseth that he wilbe with his disciples, vntill the consumation of the world, both sheweth that they shall al­wayes liue, as also that he will neuer depart from the faithfull. Which the very words both heere & elswhere importe, all dayes; vntill the consumation of the world; vntill we all meet▪ &c. for euer. And the ends also of graunting this authority require the same, which were the propagation of the truth, the edi­fication of the body of Christ, the confirmation of the faithfull, & the conseruation of the vnity of faith; these are at all times, and perpetually needfull. Therefore the perpetuall asistance of the holy Ghost is alwayes necessary thereunto.

2. Likewise the Prophet Osee in the person of God sayd vnto the Church, I will despouse thee to me for euer &c. & Osee 2. v. 19. 20. will despouse thee to me in faith. Therefore this pure & imaculate spouse, is euerlastingly wedded to Christ in syncerit [...] of fayth, she can neuer be stayned with adulte­rous errour, neuer separated by schisme, or heresy, neuer be diuorced by any apostacy from her honourable bride­groome. The same was also foretold by the Prophet Isay: Isa. 59. v. 21. My spirit that is in thee, and my wordes that I haue put in thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seedes seed, saith our Lord, from this present, and for euer. Now what spirit was there in the [Page 47] Prophet Isay, but the spirit of God; What wordes in his mouth, but the wordes of truth? Therefore the spirit of God and wordes of truth shall not depart, he doth not say from the hartes only, but not from the mouthes of the Churches generation, from that present, & for euer: can any thing be written more effectually? So effectual it see­meth to diuers sectaries, as the publique Glosers vpon the English Protestant translation confesse the truth thereof Cal. in c. 59. Isaiae in hunc vers. in their marginall notes vpon that place. And Caluin in his commentaries explaning the same text: God promi­seth (quoth he) that his Church shall neuer be spoyled of this inesti­mabl [...] good, but that it shalbe gouerned by the holy ghost, and vnder­propped with heauenly doctrine &c. and soone after: Such is the promise that our Lord will so assist his Church, and will haue that pro­tection and care of it, as he will neuer permit it to be depriued of his doctrine. For if it once could be depriued of truth, & fall into any errour, this oracle were frustrated. If it could fall into errour, the gates of hell, which our Sauiour denieth Matt. 16. v. 18. 2. Tim. 3. v. 15. 1. Ioan. 17. v. 17. 2. Cor. 11. v. 2. Matt. 18. v. 17. should preuaile against it: if it could erre, it were not, as S. Paul witnesseth, the piller and firmament of truth. If it could erre, in vaine did Christ pray to sanctify it in verity: If it could erre, it were not that vnspotted virgin, of which the Apostle writeth: I haue espoused you to one man, to exhibite you a chast virgin vnto Christ. Lastly if it could erre, the Son of God could not command euery one to submit himselfe to the doctrine of his Church, with that heauy commi­nation: If he will not heare the Church, let him be to thee as the Hea­then, and Publican; that is, let him be like the excommu­nicated or vnbeleeuing miscreant, who is cast of from Christ, and vtterly abandoned to euerlasting misery. But God could not threaten vs vnder this curse of damnation, to heare and obey his Church, if his Church could begui­le vs with errour. For thē God should be the cause of that errour; then we might be beguiled by following his Commandment, which is impossible. Therefore the Church cannot teach or deliuer any errour vnto vs, as a Priest imprisoned at Dauentry vrged M. Barbon the Mi­nister at an appointed disputation held of that matter, [Page] before many of the towne, & other Gentelmen of th [...] A confe­rence held at Dauen­try in North­ampthonshire be­tweene a Priest ther impisoned and M. Barbon a Minister. Country, which Argument, the Minister first laboure [...] to elude, by answering, that the Church indeed could no [...] erre, as long as it heard, & followed the voyce of God but if it swarued from his word, it might precipitate i [...] self into errour: whereunto it was then replyed by th [...] Priest: My argument (said he) prooueth it cannot possibl [...] swarue from the word of God. For to swarue from th [...] word of God is to erre. I proue it cannot erre, Therefor [...] I proue it cannot swarue from the word of God. Againe to affirme that the Church erreth not as long as it agreeth with the word of God, is to graunt her no priu [...]edge aboue any hereticall or heathenish conuenticle. For no Heretike, Infidell, Iewe, or Turke, no nor the diuell himselfe can erre as long as he speaketh conformable to Gods word.

3. The Minister deuised another sleight and distin­guished A fond distinctiō which Protestāts make of curable & incura­bleerrors. two kind of errours, one curable, another incu­rable, one to probation, another to damnation, and so answered, that the Church might fall herself, and lead her children into curable errours, out of which they may afterward escape, not into incurable or damnable, from which they shall neuer be deliuered. But the Priest resu­ming his former probation insisted againe, that it could leade her children into no errour at all, because,

VVhosoeuer heareth the Church, followeth the commaundement of God.

But no errour curable or incurable can we incurre by following the commaundement of God.

Therefore no errour curable or incurable can we incurre by hea­ring the Church.

The Minor only questionable, was proued thus:

No offense to God can we incurre by following Gods commaunde­ment.

But euery errour curable or incurable is an Material or formal. offense of God.

Therfore no errour curable or incurable can we incurre by follow­ing Gods commaundement.

4. Here M. Barbon sweating and chafing, yet not [Page] knowing what to deny, peruersly denyed the argu [...] M. [...] breaketh off the dis­pute ca­uilling at the sillogi­sticall forme, & yet could not disco­uer any fault nei­ther in matter nor form. The for­mer idle distinctiō of Prote­stants fur­ther refel­led. VVhitak. contro. 2. q. 5. c. 17. fol. 490. Ecclesia adtempus etiam in fundamē ­tis qui­busdam errare po­test, & tū salua esse. Whitaker contradi­cteth him­selfe in manifest termes. Si funda­mentale a­liquoddog­ma tolla­tur Ecclesia statim corruit. [...]elfe, and carped at the Sillogisme, as if it had foure [...]mes, the last and only collusion which he, & his sect­ [...]es, are wont to vse to bleare the eyes of the vnlearned [...]en otherwise they are so pressed, as they know not [...]hat to say, or whither to turne. I appeale to the whole [...]ditory, whether this was not the summe of his reply, [...]d whether he did not heereupon abruptly end, & cease [...] proceed any further, with much disgust of the standers [...] and small satisfaction to his owne fellow Ministers, [...]ho came to assist him. Howbeit seeing both VVhitaker [...] Reynolds, distinguish in the same manner, as Barbon hath [...]one, and often affirme that the Church may slide in to [...]rours of probation, not of damnation, curable, not in­ [...]rable, I will a little further lay open the falsity of that [...]istinction. And first I would haue thē tell me what these [...]urable errours be? Grosse and fundamentall, such as can­ [...]ot stand with the principles of faith; or sleight and in­different, such as do not preiudice the integrity thereof? [...] such? We need not for the attayning of saluation be cured of them, we may without losse of Gods fauour heere, or heereafter perseuere vnto death incurably in them. In which case your new Ghospell was needles, your outcryes slanderous, your breach detestable in ma­king so execrable a schisme, & diuision from vs, for slen­der matters not necessary to saluation. Grosse then and fundamental they be, of which we shalbe certainely hea­led before we dye, therefore M. Whitaker affirmeth: the Church may for a tyme erre in some foundations, & yet be safe or soūd. A crabbed saying; for fayth must be entiere, or els it is no fayth, therefore if the beliefe of the Church be fayling in any one foundation, it is no way sound, but wholy erres in fayth, as M. VVhitaker not many lines before directly a­uoucheth: If any fundamentall point of doctrine be remoued, the Church presently falleth. A true speach, howbeit most contra­ry and repugnant to the former. And yet it is impossible for the Church euer to be ruined, impossibly to perish or depart from God at any tyme or moment, as hath beene [Page] disputed in the former Chapter. Therfore impossible [...] her to be ensnared in any substantiall or fundamental e [...] rour.

5. Besides, if curable errours be fundamentall, wh [...] be incurable? What greater then fundamentall? Or h [...] can any be counted incurable, when there is none [...] damnable, which may not be cured by the salue of grac [...] When we dayly see that Arianisme, Iudaisme, Turcis [...] Apostacy, Infidelity &c. often cured with help from [...] boue? No errour there is which may not be cured by grace. Are they incurable out of which the Church ca [...] neuer be recouered? But of this neuer Heretique as y [...] made question. The Donatists who contended that th [...] whole Church crred and perished before their dayes, sai [...] it reuiued againe, and tooke life in them; and so do all heretiks or sectaryes whosoeuer, challenge a recouery of the decayed Church. But what do I striue against meere fancyes? All the arguments I haue heere proposed mani­festly conclud that the true Church of Christ is neuer ob­noxious to any errour at all, little or great, curable or in­curable, necessary or not necessary to saluation. For she teacheth Why the Church can fall into no errour cu­rable or incura­ble. all truth, the spirit and wordes of God are al­wayes in her mouth. She is a pure virgin, and cannot be stayned with any spot of vnchast doctrine, she is alwayes directed by the holy Ghost, we are commanded by God alwayes to giue care vnto her. But as we can be led into no offense, smal, nor grieuous, materiall nor formal, cul­pable nor inculpable, into nothing dissonant or repug­nant vnto truth, by imbracing the direction, or follow­ing Protestāts are ētrap­ped in their own affertions holding the true Church may erre, and yet themselus certain of truth. the commandment of truth it self: so we can tumble into no errour little or great, curable or incurrable, by following the direction or safe conduct of the Church. And truely I wonder at this witch craft of Sathan, how he should perswade our miserable sectaryes, that they a­lone haue the purity of the Ghospell, the certainty of the spirit, the true reformed Church, and yet to teach them withall that the true Church may erre. For how can they be sure themselues do not erre in their fayth, and in ap­peaching vs of so many superstitiōs, if their Church may erre? [Page] How can their followers be sure they are taught [...] truth, if their teachers themselues confesse they may [...] ▪ O drunken heresy, O malicious blindnes! art thou [...]ereft of the light of reason and drowned in the pit of [...]lful darknes as to produce no better witnesses for the [...] of ours and rising of thy Church, then such as may [...]e, such as may lye and beguile the people! S. Augustine Aug. in psal. 63. v. 7. [...] braydeth the Iewes for labouring to disproue our Sa­ [...]ours resurrection with sleeping watchmen. And shall [...]t I reuile our Lutheran, or Caluinian strumpet, for in­ [...]ing vs of sundry falshoodes by the verdict of errable [...]inisters, deceauable Reformers? Who graunt they may [...] blinded with curable errours? Of such errours we ac­ [...]se them in all points wherein they disagree from vs, & [...]e proue them guilty by the word of God, doome of an­ [...]quity, and vniuersall Senate of all the faithfull, who [...]nnot erre. Let them by the like Iury acquit themselues [...]fense their doctrine with the like authority, or els in [...]ine do they bragge of verity, or exclaime against our [...]perstitious abuses. Will they runne to the authority of Scripture? But either they are infallibly assisted by the ho­ly Ghost neuer to mistake, or interprete it amisse, and then their Church can neuer erre, neither curably, nor in­curably which they deny; or they may sometyme swarue from the sense and meaning of the holy Ghost, they may fall into the curable errours of which we attach them, and so are condemned by their owne mouthes for insuf­ficient witnesses or accusers of vs. To go one. Iren. l. 3. c. 4. & 40. & l. 1. c. 3. Hier. l. 3. adue. Ruf. c. 8. in fine. Cypr. epist. 55. ad Cornel. Aug. de vnit. Eccl. c. 28.

6. As the scripturs before mentioned, so the ancient Fathers aboundantly testify the inerrable rule of the true Churches beliefe. S. Irenaeus sayth: The Apostles haue layd vp in the church as in a rich treasure, all truth, that he that will may from thence draw the water of life. Likewise: She keepeth with most sin­cere diligence the Apostles fayth and preaching. In her (sayth Saint Hierome) is the rule or square of truth. The Church (sayth S. Cy­prian) neuer departeth from that, which she once hath knowne. S. Augustine: Behould how after the same sort he addeth of the body, which is the Church, that he may not permit vs to erre, neither in the [Page 52] bridegroome, nor in the bride. In another place he affirmeth Aug. tom. 2. ep. 166. fol. 290. that our heauenly Maister forewarneth vs to auoyd schismes, In so much as he maketh the people secure of euill gouernour [...] least for them the chayer of holesome doctrine should be forsaken, [...] which euen the euill are constrayned to deliuer true things for they a [...] Fox actes & monu­ments pag. 999. 464. 1401. 1436. 1286. The Pu­ritans in their dis­couery in a sermon preached 1588. by Bancroft pag. 34. The Pro­testants A­pology tract. 3. sect. 7. n. 68. not their owne things which they deliuer, but Gods, who hath plac [...] the doctrine of verity in the chayer of vnity. We want not heer­in the suffrages of Protestants, of Foxe himselfe, and sun­dry of his Martyrs, of M. Bancroft late Bishop of Canter­bury, the Puritans not forbearing to carpe and reprehend him for it, and of others mentioned in the Protestant [...] Apology for the Roman Church, which in euery Chap­ter so victoriously triumpheth ouer our Reformers inno­uation, by the irrefragable testimonyes of Reformers themselues, as M. Morton astonished with the euidence brought against him, was suddainly beaten backe from his rash attempt, which he neuer since had the hart to prosecute, or any other presumeth to take pen in hand to answere that excellent, and euer vnanswerable worke.

7. The reasons which perswade the infallibility of the Church are sundry, and they most forcible. For what could moue any Infidell, or Atheist to forsake his errours and come vnto the Church if that might also beguile him with errour? what meanes had we to condemne an He­retike, or disproue his errours, if the Church might erre Diuers reasons which cō ­uince the infallibili­ty of the Church. in disprouing of them? How should we know where to rest, whome to consult in doubts of fayth, if the highest Iudges might iudge amisse? What assurance haue we of our beliefe, religion, scripture, sacraments of Christ him­selfe, and all other articles of fayth, if the Church which teacheth them might erre in teaching? The same incon­ueniences, the same confusion would ensue, supposing it If the Church could erre fayth it selfe & all things els were vn­certayne. were limited not to erre only in fundamentall points ne­cessary to saluation. For then the vnconstant and waue­ring Christian might still cast as many doubtes, whe­ther the thinges defined where fundamentall or not? Whether necessary, or not necessary to saluation? Then the people might call their Pastours doctrine, and defi­nition [Page 53] in question, they might examine whether the ar­ [...]cles deliuered be substantiall, and such wherein their [...]eachers be freed from errour or no? Then new schisms [...]d contentions would dayly breake forth, & all things [...]ill remaine vncertaine.

8. To prosecute a little further one of these reasons. For [...]t were too much to enlarge them all. The tradition or [...]estimony of our Church in deliuering the whole canon of scripturs (vpon whose authority also most Protestants receaue it) of what account do you make it? If fallible? the An argu­ment vn­answera­ble. fayth you gather from thence, the Religion you ground thereon must likewise be fallible, vncertayne, and no way autenticall. For the truth gleaned from the scrip­turs cannot be more sure, then the Scriptures themselues from which it is gathered. If infallible? You grant what we require. For the promises of God, the assistance of the holy Ghost, which warranteth the testimony of our Church to be of inuiolable authority in this point, being generall and without restriction, must warrant it also in The same promises of God which as­sure the Churches infallibili­ty in one thing, assure it in all. all other traditions, interpretations, & doctrines what­soeuer, and so you that forsake her sentence & renounce her definitions, renounce the Oracles of truth, and de­crees vndeceiuable, or els shew what exception, what limitation the holy Ghost hath made where he restray­ned her priuiledge of infalibility, to that particuler more then to other articles of our beliefe. This is a Gordian knot which breake you may, vnty you cannot. For sup­pose you should reply as a Protestant once answered me, that it appertayned vnto the prouidence of God to keep safe his holy writ, and challenge it from corruption: I would further inquire of you, whether God hath greater care of the letter or sense, of the inward kernell or out­ward rine, of the bone or marrow of his word? Of the marrow no doubt. Then he preserued that more safe in the harts of his faythfull, then the other in the rolles of paper: and so, as you take the barke and outward letter from the tradition of our Church, much more ought you to borrow from her the true sense and sap, and heauenly [Page] iuyce. Finally, to what end do Protestants striue so much Protestāts according to their owne groundes haue nei­ther any fayth or religion. for the Churches erring, but only to depriue themselues therby of Church, faith, & religion? For wheras neither religion, nor Church can stād without supernatural faith, nor supernaturall faith be atteyned without infallible certeinty of the thinges beleeued, if their preachers, their, Ministers, their Church be not vndoubtedly fenced from all daunger of errour, the articles they beleeue haue not that inerrable warrant which is necessary to faith. Faith (saith S. Bernard) hath nothing ambiguous, or doubtfull, & if it hath any thing ambiguous it cannot be faith. Whereupon it is defined Heb. 11. v. 1. Aug. l. 13. de Trinit. c. 10. & tract. 79. in loan. Chrysost. in bunc locū [...]. Basil. in explicat. psal. 115. Chrysost. in hunc locū Dyonil. c. 7. de diuin. nom. by the Apostle to be the substance &c. the argument of thinges not appearing, that is, a demonstration or conuiction by which our vnderstanding is acerteyned, & conuineed of the truth, or as the greek importeth, it is the basis, groun­de, or foundation, firme, sure, stedfast, & imoueable, either of the hoped, & reuealed verities, as S. Basil with S. Iohn Chrysostome, indgeth; or of them that hope & beleeue fastning them in the truth, & the truth in them, according to S. Denis & S. Augustine, from whence the comon schoole of diuines gather this principle: that faith cannot be subiect to fal­sity, no nor to any feare or suspition therof. This infallible ground of assurance Protestants haue not, beleeuing only vpon the credit of their Church which may beguile them. Therefore howsoeuer they bragge of their all-sauing faith, not any faith haue they, or Church, or religion at all. August. tract. 7 [...]. in loan. Fidei non potest sub­esse falsum.

9. Heer my aduersaryes cauill with vs, that they haue as much fayth, as we, who rely vpon the definitions of our Popes, and Prelates: for they are men, and euery man is a lyer (as the scripture reporteth.) I answere our supreme Bishops are by nature men, by infirmity subiect to lyes & deceits, yet as they are by faith Christians, by inward vn­ction heyres of heauen, so they are by Pastorall authority gouernors of the church, officers of God, organs of the ho­ly ghost, by whose perpetual assistāce they cānot erre, they cannot in their publique decrees, or generall assemblyes deliuer vnto the faithfull what is subiect to vncerteinty, [Page 55] because that which they speake, Christ speaketh in them; that which they deliuer, the spirit of God deliuereth. 2. Cor. 1 [...]. v. [...] ▪ Psal. 8. [...] Hier. l. [...]. comm. in 6. [...]. ad Gal. D [...]os eos esse manife­stum est: qui aute [...] Dij sun [...] tradunt Dei Euan­gelium non hominis. In which respect, S. Ierome doubteth not to call S. Peter, S. Paul, & such as enioy their priuiledg after the phrase of scripture, by the name of Gods, & thereupon maketh this illation: But they that are Gods, deliuer the Gospell of God, not of man.

10. Yet let vs view some other allegations, which these erring, and lying Ministers bring in, to find the church guilty of errour. Marry, VVhitaker & Reynoldes depose, that which befalleth to one, may befall to the whole: but euery one in particuler may erre, therefore the whole may erre; which is a most false deposition, & plaine Sophisme, arguing from each deuided member of the Church to the whole body ioyn­tly considered, as if a cauiller should say; This stone it self cannot be sufficient to raise a tower, nor this, nor that, VVhitak. contr. 2 q. 4. c. 3. fol. 274. Reynoldes in his secōd conclusion fol. 628. as it is printed to­geather with his conference. nor any one a part, Therefore a whole, & huge heap to­gether cannot suffice. It is a meere sophisticall kind of reasoning. For we see, that many do raise that which one, or a few cannot: Many forces of men vnited are able to draw that, which no man in particuler can mooue. A whole Army of souldiers vanquisheth a kingdom, which on one the most valiāt captaine can annoy. So the whole Church may preserue the truth vnspotted, which no p [...]r­ticuler can doe. Chiefly because the whole is guarded by Gods promise, assisted by the holy Ghost, the shield of her defence, which deuided Churches want, but the holy ghost (saieth Whitaker and Fulke) is also promised to euery one in particuler, Christ prayed to sanctify euery one, & confirme him in D. VVhit. contro. 2. q. 4. c. 2. f. 168. Fulk. in c. 16. Ioan. sect 5. & in c. 3. 1. Tim. sect. 9. verity, as he did for the whole; for the laity, aswell as for the Clergy, for the people, as much as for the Priestes. It is true he prayed for all, and each particuler, promised the holy ghost to euery one, but in a diuers manner according to euery ones se­uerall state, & degree; he praied for the Apostles, and Bishops their Successours, he assured thē the holy ghost, as to parentes, maisters, & shepheards of his fold, to the laity & euery one of the faithfull, as to children, schollers and sheep to be directed by them. They haue the holy [Page] ghost [...] their mouthes to teach, preach, instruct, an [...] How the spirit of God in [...]ised to the whole Church, and how to [...], particular member. VVhitak. cont. 2. q. [...]. c. ap. 3. fol. [...]8 [...]. Seueru [...] l. 2. Theod. c. 19. Ream lin­guam non facis nisi rea mens. VVitnes S. Athan. epist. ad [...]ranc [...]s. [...]erne; these in their hartes, to obey, beleeue, keep vnity peace, & submission. They his publique assistance, for the publique function, & profit of the Church; these, his priuar direction, for their owne priuate comfort, & particuler saluation. Therefore as the Pastours, & Gouer­nours cannot erre in teaching, defining, or publiquely condemning false opinions; so neither any one of the faithfull in beleeuing, obeying, or shunning those whom the Church hath censured. Thus the whole and euery part securely, trauayleth towardes the coast of heauen, with the safe conduct of the holy ghost, for the edificatiō, complement, and full perfection of the misticall body of Christ.

11. Whitaker obiecteth againe, that all Churches Arianized, and consequently erred, when the whole world, a [...] S. Ierome reporteth, groaned, & wondred to see [...] selfe an Arian. But S. Ierome by the figure Synecdoche vseth the whole for a great parte, who were deceaued in the Councell of Arimine, partly by the fraude of Valens the Arian Bishop, partly by imbecillity of wit, yet diuers of them materially only. Wherefore seeing it is [...]n Axiome in the law, that the tongue it not made guilty, but by the guilty mind, they reteyning the true Catholique faith in their hartes, & formally also in open profession; yeilded not properly to Arianisme, but stil preserued the true state of the Church, which was likewise at the same time in­uiolably maynteyned in the West, especially in those renowned Bishops and their flock, S. Hilary, S. Ambrose▪ S. Eusebius of Verselles, in Athanasius, and others of Greece. And that boysterous tempest continued but three yeares, for then as S. Hierome relateth, the beast dyed, & there succeeded Hier. dial. aduer. Lu­cifer. a calme. From the Church our aduersaryes flye to the Councells representing the Church, and draw bills of enditement to conuict them of errour, but their allega­tions are voyd, and insufficient. For such Councells as they meane, were either vnlawfull conuenticles, tumu­tuously assembled, or if lawfully gathered, not lawfully [Page 57] continued, or not wholy approued, or falsly accu­sed, or they erred only in some matter of fact, not in a­ny point of doctrine or article of beliefe.

12. At least (say they) the old Church, and Syna­gogue of the Iewes wholy erred, when Aaron, and the Two o­ther obie­ctions of aduersa­ries answ­ered. Exod. 3 [...]. Mar. 14. whole multitude adored the golden Calfe, and when Caipha [...] the chiefe Bishop and whole Councell of Priestes adiuged Christ to death. I answere, that Aaron was not then inuested with the authority of high Priest, but that office was imparted long after vnto him, as appeareth out of the last of Exodus. Then the Leuits neuer consented to that Idolatry, nor Moyses in whome the supreme Priestly dignity still remayned. To the second obiection, I an­swere, The infa­libility of the Sina­gogue when christ bad establi­shed his Church. that the Councell of the Scribes & Pharisces, was tumultuously gathered, not to interpret the law, or teach the people, but to pronounce sentence in a matter of fact against the Sonne of God; or if they did erre in a chiefe point of faith, it maketh nothing against vs; for Christ had then planted his Church, preached his doctrin. Ther­fore the infallible assistance of the Holy Ghost was no longer tyed to the Synagogue, Christ being present the head of his Church, and hauing sufficiently promulga­ted his Ghospell.

13. Therfore to draw to an end, seeing the true Church neuer did, or euer can stray from the truth, as the Scrip­tures, The Pro­testants Church cannot be the true Church of Iesus Christ by their own confessiō. Fathers, reasons conuince: And seeing Protestants confesse that their Church may erre, or goe astray for a tyme, we must needs conclude that their Church is not the inerrable spouse of Iesus Christ, but the harlot of Sa­than, the Temple of Baal, the Stewes of an aduoutresse, or if they now recant, and yield vnto vs that the true Church cannot step awry in any one generally receaued point of beliefe, it necessarily followeth that all their pretended reformations of her errours, haue beene inno­uations of their owne heads, their accusations forgeryes, their separation horrible schisme and open rebellion a­gainst the kingdome of Christ. It followeth also that the Roman Church vniuersally spread ouer the face of [Page 58] the earth, which once was must needs continue the true Catholike Church free from Apostacy, free from heresy, free from superstition, or any other false doctrine of which she is accused.

CHAP. VI. Wherein is demonstrated that the Church is the su­preme Iudge of Contr [...]uersyes: against D. Whi­taker, D. Fulke, and all Protestants.

THAT the holy Scriptures can neither by themselues, nor by any rules our Se­ctaryes assigne, determine the strifes, which fall out in matters of Religion, In the first part, and first Contro­uersy- hath in the first part of this treatise bin proued at large: now that the Church is the only infallible and suprem Iudge which decideth those debates, our Sauiour himself fully testifyeth, when he referreth all matters controuerted to her sole and high tribunall, saying: Dic Ecclesiae, Tell the Matth. 18. v. 17. Church, if he will not heare the Church. Where he teacheth, af­ter that priuate correction and publique admonition wil not serue, the guilty party is to be summoned before the Prelates So Saint Chryso­stom heer taketh the Church for her Prelates. or chiefe Pastours of the Church, & without further examination, despute, or appeale to stand to their sentence, or els to be cast off as an Heathen or Publican. [Page 59] VVhitaker seeketh to auoyd this place two w [...]es, first by VVhitak. cont. 2. q. 4. c. ap. 2. & 3. [...]xpounding it of Ecclesiasticall censures, not of doctrine. Se­condly, that the Church is to be heard, but in those thinges only in which she heareth and obeyeth Christ. Very friuolous and idle, for in such thinges euen the Iewish Synagogue, the Tur­kish Alcaron, and the Diuell himselfe is to be heard as hath beene vrged before: this were not to end Contro­uersyes without further appeale, but to enter a new court of strifes, to commence new examinations, to call the Church in question, whether she heareth, and obeyeth Christ in the thinges she commandeth or no.

2. Besides, if we ought to obey the Church in her Ecclesiasticall censures, of excommunication, suspension, or the like, much more in her condemnation of heresies, If the Church cānot erre in censu­ring much lesse in defining. or publique definitions what we ought to beleeue. If in sentences of fact, much more in explications of fayth, & determinations of doctrine: if God hath appointed her our supreme iudge in chastising, and correcting vs with her spirituall punishments, much more without doubt in curing our soules, and preseruing them from all spots of errours. And therefore our Sauiour restreyned not this precept of obeying his Church to any particuler matter, but enlarged it to all, and straight way giueth her that v­niuersall commission: Amen I say vnto you, whatsoeuer you shall Matt. 18. v. 18. Ibid. v. 19. bind vpon earth, shallbe bound also in heauen, and whatsoeuer you shal loose vpon earth, shallbe loosed also in heauen. And, Concerning e­uerything, whatsoeuer they shall aske, it shallbe done to them. Away then with M. Whitakers restrictions, away with mens abridgementes where the Sonne of God imparteth so ample, illimited, and vniuersall a priuiledge. In like mā ­ner he did not vse any limitation, but absolutely sayd: Luc. 10. v. 16. Matth. 23. v. 3. VVhitak. contro. 2. q. 4. c. 2. fol. 267. 268. He that heareth you heareth me, and all thinges whatsoeuer they shal say to you, obserue ye, and do ye. Which two places Whitaker againe after his ridiculous fashion with this caution vn­derstandeth, He that heareth you, teaching true, & prescribing iust thinges, and whatsoeuer they shall teach according to the law dee yee. As though the Sonne of God dallyed with vs, & sayd the same thing, which was nothing, but heare the truth [Page 60] wheresoeuer the truth is spoken: yet S. Augustine by these later words, attributeth a great prerogatiue to the chayer of Moyses, In which verily (sayth he) he figured his owne, for he Aug. con. litt. Petil. l. 2. c. 61. warneth the people to do that which they say, and not to do that which they do; and that the holynes of the chayer be in no wise forsaken, no [...] the vnity of the flocke diuided, for the naughty persons. Howbeit if our Sectaryes cautiō may take place, he figured the chayer of pestilence as much as his owne, we might follow their doings which Christ forbiddeth as well as their sayings, to wit, whatsoeuer they doe conformable to the Law. Moreouer S. Paul after a long dispute, and many alleadged reasons, referreth the last resolution of the matter debated 1. Cor. 11. v. 16. to the practise of the Church: If any man seeme to be conten­tious, we haue no such custome, nor the Church of God.

3. In the old testament God also appointed, that in case inferiour Officers dissented in their opinions, we should haue recourse to the consistory of Priests, as to the chiefe and infallible Tribunall: If you see that the wordes of Deut. 17. v. 8. & [...]. the Iudges within thy gates do vary, arise and go vp to the place which our Lord thy God shall choose: and thou shalt come to the Priests of the Leuiticall flocke &c. and thou shalt do whatsoeuer they that are Pre­sidents of the place, which our Lord shall choose, shall say, and teach thee according to the Law. Which later words do not inuolue At one tyme ther was but one chief President called the high priest diuers successi­ [...]ely. (as Protestants wrangle) any condition, if they shall teach, but an absolute warrant that, they shall teach according to his Law, els then their iudgment and determination were fruitles, and the matter remayned as doubtfull as before: for exceptions might be taken that sentence is not giuen according to the law, of which some other must be cōsti­tuted Iudge, whose decision is infallible, or els the same doubt ariseth of him, and so without end. Then our ad­uersaryes answere againe, that this place is vnderstood of ciuill, and politique affayres, not of doubtes of religi­on. But if Gods wisedome so carefully prouided for the composing of ciuill matters, much more for ecclesiastical where the doubtes are more intricate, and contentions more dangerous. Therefore God sayd of his Priests by Ezech. 44. v. 24. Ezechiel: VVhen there shallbe a controuersy, they shall stand in my [Page 61] iudgments, and shall iudge my lawes and my Prece [...]tes. By Ma­lachy: Mala. 2. v. 7. The Pro­testants false tran­slation of such pla­ces as make a­gainst thē. The lippes of the Priest shall keep knowledge, and the law they shall require of his mouth, because he is the Angell of the Lord of hostes. A Text so forcible as Protestants not enduring the pregnancy thereof, for shall keep knowledge, corrupt­ly read should keep, contrary to all Originalls. In He­brew it is [...]ismeru, In Greeke [...], In Latin cu­stodient, shall keep, fortelling not what they ought or should but what they shal infallibly do.

4. Likewise, wheresoeuer there is question of the law of the cōmandement, of ceremonies, of Iustifications, shew it them. I mecia­tly Paral. 19. v. 10. after there is a distinction made betwene spirituall and ciuill affaires, betwene spirituall and temporall au­thority. Ananias the Priest & your Bishop shable chief in these things, Ioseph. l. 2. cont. A­pion. Philo l. 3. de vita Moysis. Aelian. var. hist l. 14. c. 34. Strabo Geor. l. 17. Cicero l. 2. de leg. Euseb. in Chron. Casar. de bello Galli. l. 6. Ioseph. antiq. lib. 14 c. 16. To the Church belong all the condi­tions ne­cessary in a Iudge. which perteine to God. Moreouer Zabadias the sonne of Ismael, who is the Prince of the house of Iuda, shalbe ouer those workes, which apperteine to the kinges office. And Iosephus witnesseth; That the Priestes were appointed by Moyses, to be ouerseers of all thinges, iudges of controuersies, and punishers of the condemned persons: whereby it is euident, that it belon­ged to them, not only to decide Ciuill (of which Philo also maketh mention) but much more Ecclesiasticall matters touching the law, the commaundement, and iustifications: neither was this only ordeyned by God, amongst his chosen people, (the Iewes) but by ingrafted perswasion of nature, agreed vpon amongst all nations. For Aelianus writeth that amongst the Aegiptians, their priestes were Iudges, & determiners of all debates, and that the most auncient of them had the chiefest voyce. Strabo testifieth the like of the Aethiopians, Cicero of the Romans, of the Persians Eusebius, Caesar of the French­men, that their Priestes called Druidae had the same autho­rity; Iosephus of the Athenians, affirming that their Priestes were Iudges, & the chiefest among them gathered the suffrages of the rest.

5. Moreouer all conditions necessarily required in a suprem Iudge confirme vnto the Church her soueraign­ty of iudgment, for the Iudge must be able to heare, [Page 62] vnderstand, examine the matters in strife, giue a cleere, & resolute sentence, whereby he acquite the innocent, and condemne the guilty; these propertyes appertaine to the Prelates of the Church. They (and not the Scriptures nor the priuate spirit) haue eares to heare, skill to knowe, She can heare, ex­amine & determin debates. meanes to examine, a liuely & intelligent voyce to pro­nounce such a sentence of approbation, or condemnation, as all may discerne on whose side it is giuen. Againe, the Iudge ought to be publique & openly knowne, that all who are desirous may haue accesse vnto him, of infal­lible authority not only in himselfe but also in respect of vs; that we may safely rely, & build the foundation of faith vppon him; He ought to be autenticall, warranted by God, & indewed with power, that the humble may with awfull reuerence imbrace his decrees, and the stub­borne by due constraint & punishment be forced to sub­mit, otherwise his tribunall were vn profitable & iudg­ment She is pu­blique & known to all. friuolous. The Church is so conspicuous, patent & generally knowne, as there are few Iewes, or Turkes, no Christians who are ignorant of it, howbeit many are ignorāt of the holy scriptures. Her sentence is certeine & infallible, She cannot be inueigled with errour, nor She is in­fallible. corrupted with giftes, nor seduced with fauour, because she is the faithfull spouse of Christ and piller of truth. The scriptures although they be certeine in themselues, yet in respect of vs they may be adulterated, suborned, changed, & misconstrued.

6. The Church hath the seale of Gods warrant whe­reby we are bound to obey it, bound to follow, and im­brace her finall resolution; If he will not heare the Church, let him be to thee like the heathen & publican, yet we are no way ty­ed She is au­thenticall, and war­ranted, by God. Matt. 18. v. 17. 1. Cor. 5. v. 3. 4. & 5. to the written word, any further then it is deliuered & expounded vnto vs. The Church hath power to ex­comunicate, suspend, degrade, & enforce by her censu­res, compell vs by her punishmentes, to conformity and obedience, as S. Paul did the incestuous Corinthian: I indeed absent in body, but present in spirit haue already iudged as pre­sente, him that hath so done: in the name of our Lord Iesus Christ, you [Page 63] being gathered together, & my spirit with the [...]ertue of our Lord Iesus 2. Cor. vlt. v. 10. & v. 2. Christ, to deliuer such a one to Sathan. By this and many other places it is plaine, that the pastours of the Church haue a coactiue power of constrayning the rebellious, to submit themselues vnto her triall & definition, which the Scrip­tures haue not.

7. Many other proofes may be brought to strengthen this high tribunall of the Church: For she is the mother She is the first Mi­stresse of our fayth. which first begetteth vs, which sealeth vs in baptisme with the character of Christians, She teacheth vs the first elementes of our beliefe, the articles of our Creed, She spelleth vnto vs the meaning of Christ, of Iesus, of Sa­uiour, of God the authour of grace, of his Sacraments, sacrifices, faith and gospell, which from the written worde, without her instruction, we could neuer learne. To which purpose very true is that sayng of M. Hooker, Hooker. 2. booke of Eccle. poli. fol. 118. The scripture could not teache vs the thinges which are of God, vnles we did credit men, who haue taught vs that the wordes of scripture doe signifie those thinges. Therefore the men of the Church & not the scripture are the first maisters of our faith. Yea (say you) but after, our first reformers did more copiously par­take The Pro­testants idle euasi­on reie­cted. the beames of lighte, they found the scriptures per­uerted, not rightly expounded by such as had them before in custodye. Is it so? Were their expositions false, and scriptures true. Must we beleeue on their worde the ca­non of scriptures, and learne of you the interpretation of them? as though they who canonized them with autho­rity in regard of vs, could not open their meaning better then you? or he who preserued by them the dead letter vncorrupted, did not more diligently preserue the liuely sense and meaning inuiolable? Can any guide vs more safely in the way of saluation, in the pathe of Christ, then such as teache vs there is a Christ, & meanes of sal­uation? Egregiously S. Augustine reasoneth with the Aug. l. de vtil. credē. c. 14. Manichees as we may now with Protestants: VVhy should I not most diligently inquire amongst them, what thing Christ com­maunded, by whose authority perswaded, I haue now beleeued that Christ commaunded some thing. VVilt thou better tell me what he [Page 64] sayed whome I would not thinke to haue beene at all, or to be, if I must Aug. com. [...]. cont. ep. Manich. c. 5. beleeue because thou s [...]est is. VVhat madnes is this? Giue credit i [...] them that Christ is to be beleeued, & learne of vs what he said. In Another place. If thou doest holde thy selfe to the ghospell, I would holde my self to those by whose commaundement I beleeued the gospell &c. VVhose authority being infringed & weakned, I could not now There is no ra [...]son we should beleeue the autho­rity of the Roman Church in deliuering scripture, and Pro­testants in expoun­ding it contrary to her au­thority. beleeue euen the gospell itself. Imediatly before, If thou say, Beleeue not the Catholiques, it is not the right way by the ghospell to driue me to the faith of Manichaens (of Protestants) because I beleeued the ghospell it self by the preaching of Catholiques.

8. Yet if against all sense and reason, if against both God and man, you should perswade vs to beleeue your new constructions of S [...]riptuee, against thē who taught you both Christ and Scripture, do we not belieue the au­thority of men, the voyce (as you account your selues) of the faythfull, & so submit our iudgments to the expo­sition of the Church?

9. Further more the Church is the treasury or store-house of God, to which he committeth all his heauen­ly ministeryes: All thinges which I haue heard of my Father, I haue made knowne to you. It is his mouth or oracle, which ope­neth the same to others, his trumpet or cryer, which pro­mulgateth The Church is the store-house of truth. Ioan. 15. v. [...]. them to the world: Go and teach all Nations &c. teaching all thinges which I haue commaunded you. It is the mes­senger which reuealeth his will, The witnes which gi­ueth testimony of his wordes, and sayings, The Vice­gerēt which supplyeth the roome of his beloued: You shal­be witnesses to me in Hierusalem, and in all lury &c. As my Father hath sent me, so I also do send you. But Christ was sente from Matt. vlt. v. 19. Act. 1. v. 8. Ioan. 20. v. [...]2. the throne of his Father, with most ample power, to decide all doubtes, in matters of faith, Therefore the Church succedeth him in this soueraigne authority, she baptizeth now in his person, sacrificeth in his person, teacheth in his person, gouerneth in his person, excō ­municateth in his person, so she determineth with infal­lible assistance, and iudgeth all Controuersies in his per­son. If we be commanded to heare her, obey her, belieue her, be ruled by her; If we must open our owne faults, [Page] complayne of our brethren to her, be bound or loosed The Church iudgeth of the wri­tings of the Apo­stles, she cōposeth the Canon of Scrip­ture, she iudgeth of the true sense and interpre­tation of scripture. of our sinns by her, if she must cleare out doubts, examine our causes, redresse our scandals, quiet our contentions, she (no doubt) is the supreme iudge of all our spiritual af­fayres. When any doubt is made of the writings of the Apostles, whether they be theirs or no, as whether the E­pistle of S. Paul to the Laodiceans be his or not, it belon­geth to the Church to decide the matter, to receaue, or re­iect it. Therfore she iudgeth of the Apostolicall doctrin, of the sacred Canon, she iudgeth what is consonant to the diuine spirit of God, and what is dissonant thereun­to. When any heresy springeth from the false interprera­tion of scripture, she also censureth, she condemneth it. Therefore she is the iudge not only of the scriptures, but also of the true sense and exposition of them. And thus in all tymes, and places, whensoeuer occasion hath beene offered, the Church hath exercised her iudiciall power.

CHAP. VII. Wherein is manifested the conformable practise of the Church; other authorityes alleadged; & the imagined circle obiected against vs auoyded.

IN the Apostles dayes a controuersy arose concerning the obseruation of the legall Ceremonyes; it was dili­gently argued, discussed, and iudged by the Church with this diuine and Act. 15. v. 28. infallible resolutiō: It hath seemed good to the holy Ghost, and vs &c. Some few [Page 66] yeares after, a great debate fell out, about the celebratiō of the feast of Easter, whether it should be kept alwayes on the Sunday, or on the 14. day of the first moneth, the matter was referred, examined & iudged by the Church, with such an vncontrolable sentence, as they who resisted were absolutely censured and condemned for heretikes, called Quartadecimani. Witnes S. Augustine, Epiphanius, Ter­tullian & others. In all succeeding ages some such doubts, questions, or heresyes haue sprung vp, and haue beene Aug. haer. [...]6. Epiphan. haer. 50. Tertul. in Praescrip. alwayes sifted, determined, and iudged by the Church. From her the Nouatians, Arians, Nestorians, Eutichi­ans, Pelagians, Monothelites, and the rest haue still re­ceaued their finall doome, and irreuocable damnation, in such iudiciall manner as no appeale, no dispute, no further examinations of their opinions hath beene after Hooker in the preface to his book of Eccles. poli. pag. 24. 25. 26. 27. Couel in his de­fence of M. Hooker. permitted, as not only M. Hooker, and M. Doctour Couell two moderne Protestants, but S. Athanasius also testifyeth of the Churches decrees in the Nicen Councell against the Arians: Let no man thinke a matter discussed by so many Bishops, & confirmed with most cleare testimonyes, may be called againe in que­stion, least if a thing so often iudged be reuised and knowne againe, the curiosity of knowing vtterly want all end of knowing. And Mar­tian the Emperour: He doth wronge to the iudgement of the most reuerend Synod, who contendeth to rippe vp, or publiquely argue and dispute of such thinges as be once iudged and rightly ordered. Theo­dosius Athan. in decr. Nice. Syno. Martian. in rescript. ad Pallad. Praefect. Preto. C. desum. Trin. l. 5. Cod. l. 1. tit. leg. damnat. also and Valentinian those two Catholike Em­perous who held the Imperiall Scepter in the yeare of our Lord 428. haue most catholikely enacted a law, al­lowing the Churches definitiue sentence in sundry Coū ­cels: VVhosoeuer in this holy Citty, or other where do follow the pro­phane peruersity of Eutiches condēned in the late Councell gathered at Chalcedō, & do not so beleeue in all points of fayth, as the 318. holy Fa­thers of the Nicene Councell & as the 150. venerable Bishops assem­bled togeather in the Councell of Constantinople, or the other two Coū ­cells following of Ephesus, and Chalcedon, let them know that they are heretiks. But as th [...] Churches tribunall in condemning he­resyes, so in establishing true doctrine in all doubtfull cases, hath beene esteemed infallible. Hence that com­mon [Page 67] saying of S. Augustine: VVhosoeuer feareth to be ensna­red Aug. l. 1. cont. Cres. c. 33. by the obscurity, or hardnes of this question, let him consult the Church thereof, which the holy Scripture without all ambiguity doth demonstrate.

2. Hence S. Paul immediatly instructed from the mouth of God when false seducers sought to caluminate Gal. 2. v. 2. Tertul. l. 4. contra Marc. c. 2. his heauenly doctrine, had recourse vnto the Church, for approbation of his Ghospell: Least perhaps in vaine I should runne, or had runne. Whereupon Tertullian: If he from whom S. Luke receaued his light, desired to haue his fayth and preaching au­thorized by his predecessours, how much more reason haue I to desire the like for the Ghospell of S. Luke, seeing the same was so necessary for the Ghospell of his Maister. And S. Augustine: The Apostle S. Paul Aug. tom. 6. cont. Faust. Ma­nic. l. 28. c. 4. Hier. ep. 11. called from heauen, if he had not found the Apostles with whome by conferring his Ghospell, he might appeare to be of the same society the Church would not beleeue him at all. S. Hierome hath the like, whose authorityes togeather with the president of S. Paul so pinch our aduersaryes, as they haue nothing to answere which deserueth confutation. Notwithstan­ding A cauil of the aduer­sary re­proued. against the former recited examples of the Church, they cauill, that she pronounced iudgment in the begin­ning out of the written word, and so made the scripture iudge rather then her selfe, of all doubtfull occurrences. We grant that the Scriptures were the outward law, the The scrip­ture is the outward law and needeth a liuely iudge or interpre­ter. compasse, or square, which the Church followed in gi­uing her sentence both then and euer since: yet as the law is dumbe and needeth an interpreter, the compasse & square not able to direct without the guide of the Archi­tect, to leuell it aright; so the Scriptures can neuer giue a diffinitiue sentence, to compose debates, vnles they be managed, guided, and interpreted by the Church. The scriptures are the dead, and silent, the Church the liuely speaking & intelligible Iudge, more easy then the scrip­tures, more ancient then the scriptures, more necessary Iren. l. 3. c. 4. Hilar. de Syno. aduer. Arian. then the scriptures; more necessary, because many suc­king babes who dye after baptisme, many ignorāt people, as Ireneus, and S. Hilary note, are saued without scrip­tures but not without the Church; more ancient because [Page 68] the scriptures were penned by the holy Prophets and A­postles, The last resolution of fayth is diuersly made, by which we auoyd the circle ob­iected a­gainst vs by many Protestāts members of the Church, more easy and perspicu­ous, because that which the scriptures in sundry darke, hard and general tearmes obscurely contayne, the church in open, plaine, and particuler declarations applyable to the sundry exigentes of speciall occurrents cleerly expres­seth. Therefore although the scriptures haue a kind of iudgment (as the inanimate law can iudge) togeather with the Church, yet the Church hath the principall, primary, supreme and most irreprouable voyce in this spirituall consistory, or court of religion.

3. Howbeit the last resolution of our beliefe is not so referred either to scriptures, or to the Church, but that the prime verity, and other prudent motiues, haue also their speciall concurrence: whereby we easily auoyd that idle and impertinent circle, with which VVhitaker, and First it is resolued into the authority of God. his fellowes, would seeme to disgrace vs of prouing the scriptures by the Church, and Church againe by scriptu­res. For when it is demanded why we belieue the scrip­tures, the infallible authority of the Church, the myste­ry of the Trinity, or any other article of our beliefe, we reply that if you aske the formall reason which winneth the assent of our vnderstanding to belieue; we beleeue Secondly into the propositi­on of the Church. them for the diuine authority, which is the formall ob­iect of fayth, and of infinit force and ability to perswade immediatly by it selfe, without the help of any other for­mall inducement whatsoeuer; if you demand what war­ranteth or proposeth vnto vs this or that article to be cre­dited by the testimony of God. We answere it is the Ca­tholike Church, guided by the holy Ghost, which can­not propose, or deliuer any falshood. If you demaund what moueth our will to accept this Church for an in­fallible witnes in sealing those articles? We answere they are arguments of credibility, which prudently induce Thirdly into cer­taine mo­tiues of credibili­ty. and stir vs vp to credit her report; the argumentes are these, glory of miracles, consent of Nations, perpetuall succession, interrupted continuance, admirable propaga­tion, and increase of the Church, force of doctrin, con­uersion [Page 69] of soules, change of manners, fortitude of Mar­tyrs, vnity, sanctity, antiquity, & the like; which pre­uailed so much with our most learned S. Augustine, as he recounting those thinges which iustly detayned him in Aug. con [...] epist. Ma­nich. 4. the Catholike Church, sayth: There holdeth me in her bo­some, the consent of people, and nations, there holdeth an authority, be­gotten with miracles, nourished with hope, increased by charity, Aug. de vtil. cred. c. 14. Populorū at (que) gentiū confirmatae opinioni ac famae ad­modum ce­leberrimae. strengthned by antiquity, there holdeth from the seate of Peter the A­postle, to whome our Lord after his resurrection recommended the fee­ding of his sheep, euen to this present Bishopricke the succession of Priests. Lastly there holdeth me the name Catholike &c. And in another place he sayth, that by no other reasons was he induced to belieue in Christ then by giuing credit to the approued opinion of people, & Nations, and to a most renowned and famous report. These then were the motiues of credibility which first perswaded him to imbrace both Christ and his Ghospell.

4. Then the mouth which vttered, oracle which proposed them was the Church it self: I for my part (quoth Aug. con. ep Fund. c. 5. he) would not beleeue the gospell, vnles the authority of the Catholike Church moued me. But the formall ground or chief reason which wonne his assent was the veracity, prime verity, or testimonye of God, who could not with such prudent motiues, & euident argumentes of credibility testifye any thing, either by himselfe, or others which was not sealed with infallible truth. Thus no round or circulation is made, because the same thing is not proued but after a diuers & seueral manner. Secondly we escap another way The se­cond way of esca­ping the circle. the daunger of circulation, if against them who deny the one, & graunt the other, we borrow argumentes from the scriptures for exāple, which they graunt to establish the Church which they denie, or from the true Church, if that be admitted, to authorize the scriptures which are wrongfully impugned. Thirdly, that idle circle is decli­ned The third way auoi­ding the same. when we canonize the scriptures by the testimony of the present Church, & proue the Church by the inter­pretation of scriptures not made by the same Church which now is, or lately was in the Councell of Trent, [Page 70] but so expounded by the ancient Church in former dayes in the Councell of Carthage, in the time of S. Augustin, S. Ambrose and the rest of those Doctours: or so expounded by the primitiue Church, so expounded by the Apostles who receaued it from Christ, & he from his Father: What round is heer or circle committed?

5. Lastly it is no absurdity or begging of the question in hand if the Church approue the scripture by her owne testimony, and by the same also her infallible authority The fourth way. she hath from God, if that which she sayth she confirme with such euident reasons, or perswasible motiues, as are prudently iudged to proceed from him. For so christ him­selfe so Moyses being sent with Commission from God by his own testimony warranted with miracles, proued his Exod. 3. & 4. Mission, and was accordingly receaued as a messenger, Captaine, or Gouernour imediatly designed, & appoin­ted by his vnsearchable wisedome. In like manner albeit the Church giue assurance of scripture, & by the scriptu­re certify vs of her owne authority, yet her certificate is infallible, & sufficient to perswad without circular win­ding in and out, as long as it is confirmed by such argu­mentes of credibility, as in all wise mens iudgmētes come from God, for either his diuine prouidence ouerruleth not humane affaires, and then as S. Augustine inferreth: It Aug. de vtil. cre­dendi c. 16. Nihil est de religio­ne satagē ­dum. Protestāts runne the circle they falsly ob­iect a­gainst vs. Fullk in his confu. of Purga. p. 434. bootes not a whit of what religion we be of, or he doth preside & dispose of all earthly thinges, & so cannot permit vs to be induced by such weighty, prudent, and incuitable rea­sons, to beleeue that which is subiect to falsity, or calum­niation. Euery one of these wayes our Church is freed from that idle circle, wherein all sectaryes notwithstan­ding wander without end, who descry the scriptures by their owne priuate spirit, & discerne their spirit by the analogy of scripture. This is a dotage grosse, & absurde, to proue the vnknowne word by a hidden motion, & the motion hidden by the word vnknown: This is to daunce the round so often reprehended, & to labour in darcknes without hope of deliuery.

CHAP. VIII. Wherein is discouered, that out of the true Church there can be no hope of saluation, in any Con­gregation or Sect whatsoeuer.

THE Prophesies of the old Testament, & peculiar titles ascribed to the church both in the old and new, engrosse vnto her all the blessings of heauen, and only meanes of atteyning felicity: In mount Ioel. 2. v. [...]2. Sion, and in Ierusalem shalbe saluation, as our Lord hath sayd, and in the residue whome our Lord shall call: The Nation and the kingdome, that shall not serue thee Isa. 60. v. 12. shall perish. She is the Citty of refuge, or sanctuary of God (as Cyril calleth her) to which whosoeuer flyeth not for succour, cannot be saued. She is the spirituall seed and Cyril. in Isa. l. 5. c. 54. of spring of Abraham, which only partaketh of the blessings of our Lord. She is the house of God and Tabernacle of our Lord, out of which whosoeuer eateth the paschall lambe, he is (as S. Ierome saith) a prophane person, an alien, or stranger Hier. tom. 2 ep. 57. ad Damas [...] Idem tom. 4. lib. 4. [...] commen. in cap. 11. Isa. from the merites of Christ. She is the Arke of Noe, be­cause (according to the same S. Ierome) that which the Arke in the deluge, this doth the Church affoard in the world. If any one were not in the arke, he was drowned in the time of the inundation: if any one be not in the Church, he peri­sheth [Page 72] in the day of destruction. And Gaudentius a litle more Gaudent. tract. 2. de lect. Euan. ancient then Ierome: It is manifest that all men of those times pe­rished, excepting only such as deserued to be sound within the Arke, bearning a type or figure of the Church: For so in like manner they can­not be saued who are separated from the Apostolique faith & catholique Church.

2. Moreouer the Church is called the Temple of God, as appeareth by many places of holy scripture ex­pounded Orig hom. 15 in Mat. Aug. l. 2. quest. in Euang. Theod. in c. 2. 2. ad Thess. Ephes. 1. & Coloss. to that purpose by Origen, S. Augustine, and Theodoret, to signifie vnto vs that whosoeuer is not in this holy Temple, is in the Chappell of Satan, in the den of diuels, he cannot haue his prayers heard, or sacrifices acceptable vnto God. She is termed the body of Christ, to signifye that none can enioy the benefit of life, vnles he be a member of this mysticall body. I am not the first Authour of his glosse, or paraphrase. S. Augustine doth ana­lize & expound it in the same māner: The Catholike Church only is the body of Christ, whereof he is head: out of this body the holy Aug. epist. 50. ad Bon. prope finē. ghost quickneth no man &c. Therefore he that will haue the holy ghost, let him beware he r [...]mayne not out of the Church, let him beware he enter not faignedly into it. Againe, To saluation it self, & to eter­nall life, no man arriueth, but he that hath Christ his head: But no Idem de vnit. Eccl. c. 16. Ephes. 5. Psal. 44. Ezech. 16. 2. Cor. 12. Apoc. 19. & 21. Aug. de alterca. Eccle. & Synagog. man can haue Christ his head, vnles he be in his body, which is the Church. She is also stiled the wife and spowse of Christ, because as S. Augustine teacheth, she hath promised & vowed to keepe pure & entire his faith & doctrine, as in a corporall ma­riage the wife plighteth her faith, & fidelity to her hus­band.

3. By this comparison we learne that as no children can be legitimate which are not borne & conceaued by the husbands true & lawfull wife; that al others are either bastards, or chaungelinges, so none can be the sonnes of God, none partaker of the inheritance of his children, vnles he be new borne, & nurtured by the Church his spouse. The harlotry sectes & congregations of heretiks may propagate themselues, they may vaunt of their vi­perous issue, they may insult for a time and despise the spouse of Christ, the hand-manyd (as S. Augustine dis­courseth) [Page 73] may do wrong to her Mistresse. But when A­ [...]raham shall heare the complaintes of Sara, when he shall take compassion of her sufferinges, and receaue her into rest, then thou (sayth he, speaking to the Arian, as I Gen. 21. v. 10. Gal. 4. v. 30. Aug. tom. 9. de symb. l. 4. c. 10. may now to the Protestants heresy) thou shalt be cast forth, as the hand mayd with thy bastardly brood, because the sonnes of the b [...]d woman shall not be inheritours with the children of the free. One, holy, true Queene Catholike shallbe acknowledged, to whome Christ hath giuen such a kingdome, as dilating it through the whole world, cleansing it from all spot and wrincle, he hath prepared it who­ly beautifull against his comming. Agreeable to this title, it is likewise named the Mother of the liuing, because none can receaue life, except they be conceaued in her womb, and cherished in her lappe, from whence that common [...]ying of S. Cyprian: No man can haue God his Father, [...]nles he haue the Church his Mother. The Church is the Psal. 2. Luc. 1. Ioan. 18. Apoc. 5. Aug. l. 20. de ciuit. Dei. Hier. q. ad Edibiam. kingdome of Christ wherin such as refuse to liue, are rebelles, and traytours to God. It is the house Orig. in Iesu Naue hom. 3. Cypr. de simplicita­te Praelat. Ambr. lib. de Salom. c. 5. of [...]aha [...] from whence whosoeuer departeth is guilty of his own death. It is the Ioan. 21. Luc. 5. Ambr ser. 11. & l. de Salom. c. 4. Concil. Later. c. 1. Vna est fi­delium v­niuersalis Ecclesia, extra quā nullus om­nino salua­tur. Aug. tom. 7. concione ad plebem de Emerita post medium. Cypr. epist. 62. ad [...]omponium. Iren. l. 3. aduer. haeres. c. 40. Ship of Peter, out of which who­soeuer sayleth, suffereth ship wracke. Therfore the Coū ­cell of Lateran hath truly and carefully defined: There is one vniuersall Church of the faythfull, out of which no man is saued. This decree of that most holy and generall Councell, the vniforme consent of the Fathers ratify and confirme: a few with such as I haue alleadged shall speake for the rest. S. Augustine: Out of the Catholike Church a man may haue all things, excepting saluation; he may haue orders, he may haue Sacra­ments, he may sing Alleluia, he may answere Amen, he may haue the Ghospell, he may haue and preach the fayth in the name of the Father, and of the Sonne, and of the Holy Ghost, but he can by no meanes ob­tayne saluation but in the Catholike Church. S. Cyprian: Neither can they (writing of excommunicated persons) liue without, sith the house of God is one, and no man can haue saluation but in the Church. Irenaeus: In the Church God hath appointed Apostles, Pro­phets, Doctours, and the whole operation or ministery of the spirit, of [Page] which they all are depriued who repaire not to the Church. VVhere the Church is, there is the spirit of God, and where the spirit of God is, there is the Church, and all grace. Then he interreth that such as do not partake of that spirit estranged from truth, are iustly tumbled into euery errour. Lactantius: it is only the Catho­like Lactant. l. 4 diuin. instit. cap. vlt. Church that hath the true worship and seruice of God, this is the well spring of truth, the dwelling place of fayth, the temple of God, in­to which whosoeuer entreth not, and from which whosoeuer departeth, is without all hope of life and eternall saluation. Thus Lactantius. With whom our chiefest aduersaries likewise accord. Field confesseth one holy Catholike Church in which only the light of hea­uenly Field in his first booke of the Church c. 2. fol. 23. truth is to be sought, where only grace, mercy, remission of sinnes, and hope of eternall happynes are found. And to maintaine this he citeth the aforesayd sentence of Lactantius.

4. Caluin also speaking of the Church our Mother sayth: There is no other entry into life, vnles she conceaue vs in her Calu. l. 4. instit. c. 1. §. 4. wombe, vnles she bring vs forth, vnles she feed vs with her breastes, finally vnles she keep vs vnder her custody and gouernance, vntill such tyme as being vnclothed of mortall flesh, we shallbe like vnto. Angells. The reason heereof is the secret and vnchangeable will of God, who sent his Sonne into the world to erect one Church, one fayth, one religion, one house and chosen company, to whom he bequeathed the keyes of paradise. That only Church he purchased with his bloud, that only he loued, for that he deliuered himselfe to sanctify her, clean­sing Act. 20. v. 28. Ephes. 5. v. 25. & 26. her with the lauer of water in the word of life. In that only Church he hath left (as Irenaeus obserued) his Pastors and Doctours; In that his word, and Sacraments, in that the embassage of reconciliation, & benefite of remitting sinnes. To that only Church he communicateth his spi­rit, To one only Church doth God commit the keyes of heauen and bene­fit of re­conciliati­on. promiseth his assistance, imparteth his grace, vertue, and spirituall endowements, therefore whosoeuer is deuided or separated from that, is wholy bereft of Gods celestiall comforts. Most of the learned Protestants con­sent with vs, That out of the Church there is no salua­tion, yet this couert they seeke to saue themselues, That they are of the Church, either of the same with vs (as some imagine) or of a distinct by themselues (as others [Page 75] vphold) or at least that euery one is sufficiently in the Church of saluation, as long as he beleeueth the Trini­ty, Incarnation, Passion, and other principle mysteryes of fayth. But that they haue no distinct Church planted by Christ, watered by his Apostles, and perpetually con­tinued vntill their dayes, which is necessary for the true Church, I shall demonstrate heereafter in the eleuenth, twelueth, and thirtenth Chapters of this booke. Now that they are not any part of the Roman Church, nor all one with vs I manifestly conuince.

5. Because they abhorre our sacrifice, condemne our Fulke in c. 5. Ephes. sect. 3. In cap. 13. Apoc. sect 2. Fulk. in c. 24. Luc. sect. 4. & 1. Ioan. 2. sect. 9. VVhitak. contr. 2. q. 6. cap. 1. ibidem c. 3. Reynoldes in his fifth conclusion. Fulke in c. 13. Apo. sect. 2. & in c. 5. ad Ephes. sect. 3. Rogers in his booke 39. articles of Prote­stancy. Sacraments, forbeare all participation with vs, and we with them in fayth and religion, we excommunicate & cut them off from the communion of our Church, which they also renounce as superstitious, blasphemous and an­tichristian. It is certaine (sayth Fulke) the Church of Rome can­not be the true Church of Christ. Againe: The whole religion of Po­pery is nothing but blasphemy against God, and Christ, and his Church. For this cause he calleth it the whore of Babylon, the seate of Antichrist, the malignant and Antichristian Church of Rome. VVhitaker disclaymeth from it with the like re­proachfull termes, and addeth: That the Papists are Idolaters and their Church Idolatricall. Besides he reckoneth vp eigh­teen fundamentall points, by which it ouerthrouweth (in his conceit) the grounds of true religion. M. Iohn Reynolds labouring to discouer the like entitleth his fift conclusiō after this manner: The Roman Church not the Catholike Church, nor a sound member of the Catholike Church. Yea he, Fulke, Rogers and others recount togeather with those which VVhitaker nameth, aboue foure and thirty articles, in which the Roman Church hath damnably erred, and in euery one shaken the fabrike & razed the foundation (as they blas­pheme) of true beliefe. Therefore it is impossible any Protestant should thinke his religion the same with ours shall substantiall points, impossible he should looke to be saued in the lappe of our Church, which his r [...]rest men and stoutest patrons so spitefully traduce, and purposely detest, as the most contagious, heretical, and idolatrical [Page 76] Church that euer was. As impossible it is that euery se­ctary should hope for the blessinges of heauen in his own sect, by imbracing only the principall grounds of religi­on, as the ensuing Chapter shall further declare.

CHAP. IX. In which it is proued, that no Sectary can be saued by beleeuing the chief heads of Religion.

IN the hartes of such as reuolte from truth there breedeth like a canker this cloaked Atheisme, that it importeth little of what religion a man be of, so he acknowledge one God, receaue the Apostles Creed, and beleeue to be sa­ued by the merits of Christ. An Athe­isme I call it, because it secretly tendeth to the vtter o­uerthrow of all Christian fayth, & due worship of God. The gain­saying of any one article dis­poseth to a plaine Apostacy & denyal of all ar­ticles of fayth. For as the taking away of a few stones by little and little disposeth to the ruine of a stately building, so the remo­uall or not admittance of some points of fayth most dan­gerously maketh way to the denyall of all after: which manner I shall demonstrate by & by, how that he which gaynesayth the least article of fayth, hath quite lost hi [...] fayth without which it is impossible to please God. But first I will begin with some other arguments.

2. According to this Atheistical opinion that euery [Page 77] one may be saued in his owne sect, the Pelagians, Noua­tians, Donatists, Eutichians, Monothelites, and sundry other pla­gues of the Church who imbraced the Trinity, Incarna­tion, Passion of Christ &c. might be put in some hope of future happynes, which no Christian I thinke will now confesse. Likewise those sectaryes who after the de­finition of the Church maintayned S. Cyprians, and other holy Bishops errour of rebaptization, consorted with Catholiks in all other points of beliefe, notwithstanding for that alone they were accounted heretikes and so de­priued of the benefit of life. Of whome Vincen. Lirinensis Vincen. adu. prof. haeret. nouit. maketh this exclamation: O admirable change of thinges! the Authors of one and the same opinion are esteemed Catholiks, and their followers are iudged Heretikes! Because they without breach of peace before the decree of the Church, these after with proud stubbornes presumed to defend it.

3. The Quartdecimani who liued about the yeare 186. beleeued all the substantiall heades of faith. They beleeued whatsoeuer was publiquely taught, & receaued in the pri­mitiue Church, but only one particuler thing as it should seeme of small importance concerning the celebration of Euseb. l. 5. c. 22. Nicep. l. 4. cap. 39. the Feast of Easter, whether it should be celebrated on the fourteenth Moone, & then the fast of Lent cease vpon whatsoeuer day it fell, or vpon a Sunday according to the generall custome of Christians. And yet for this only point they are enrolled in the catalogue of heretikes, ex­cluded here from the banquet of the Church, & supper of the lambe hereafter. For S. Austine in his booke of heresyes Aug. haer. 29. Epiphan. 50. Hier. dial. a [...]er. Lu­cifer. c. 1. Haereticos quoscum (que) christianos non esse. Tit. 3. v. 10. rehearsing them by another name▪ & sundry more, among whom many beleeued all the forenamed principles of re­ligion he notwithstanding cōcludeth of them & the like: other heresys besides these may be, any one of which whosoeuer shall hold cannot be a Christian catholik. S. Ierome presupposeth this as a certeine ground, Heretikes whatsoeuer cannot be Christians, & bargayneth with his colloquutor to speake of an here­tique as of a gentile. S. Paul chargeth vs to shun the company of euery heretique in what point soeuer he runneth a­stray, saying: A man that is an heretique after the first & second [Page 78] admonition auoyde; knowing that he that is such a one is subuerted, & sinneth being condemned by his owne iudgment. And he casteth all Gal. 5. v. 20. & 21. sectaryes with fornicatours, murderers, and drunkards out of the kingdome of heauen.

4. Moreouer the Donatists disagreed from the Catho­lique Church in a matter not specifyed in the Creed, no nor expresly mentioned as S. Augustine auoweth in holy writ: This (sayth he) neither you, nor I do read in expresse wordes. Aug. l. de vnit. Eccl. c. 19. Aug. l. 1. cont. Cres. c. 33. Lib. 11. de baptis con. Donat. c. 4. l. 5. cap. [...]4. And in another place: Although no example of this matter be found in holy scriptures, yet doe we follow in this the truth of the scriptures, when we do that which is agreeable to the vniuersall Church commen­ded vnto vs by the authority of the same scripture. Likewise: The Apostles haue commaunded nothing concerning this matter: But the custome which was alleadged against S. Cyprian is to be thought to haue descended from their tradition, as diuers other things haue done which the vniuersall Church doth obserue, & are therefore with great reason beleeued to haue beene commaunded by the Apostles, although they be not written. So that the Donatistes alteration was about a [...] vnwritten verity; They inuocated one God (as S. Augustine affirmeth) with him they beleeued in the same Christ, Augu. in explicatio­ne psal. 54. they had the same gospell, sung the like psalmes &c. they agreed which him in baptisme, in keeping the feasts of martyrs, in celebrating of Easter: In these (sayth he) they were with me, & yet not altogether with me, in schisme not with me, The belief of the Trinity, & other chiefe ar­ticles a­uayled not the Donatists because they de­nyed som vnwritten traditiōs. in heresy not with me, in many thinges with me, in a sew not with me: these few in which not with me, the many could not help them in which they were with me. Behold the Donatists could not be holpen, they could not receaue any benefit, or fruit from God by beleeuing the Trinity, the mediatiō of Christ, the Creed, the sacramentes, & the rest, because they dissented from the Church in some few traditions not recorded in scrip­ture; & can our sectaryes looke to enioy the treasures of life, denying both vnwritten traditions & diuers other articles cleerely expressed in holy writ, as I haue proued in the two former partes of this treatise?

5. Besides although the beleefe in God, in Christ, & in the articles of the Creed were sufficient to saluation, yet this beleefe ought to be one & the same in all the faith­full, [Page 79] for truth is one, vniforme, and constant, falshood [...]arious, discordant, & chaungable. But diuers sectes di­ [...]ersly vnderstand these heades of religion. Therefore they [...]nnot all haue the true vniforme and sauing faith. To instance in the dissention of Protestāts from vs. They be­leeue that their God doth truly purpose, determine, and The Pro­testants beliefe in God is not the same with the true beliefe of Catholik [...] ▪ [...]o operate vnto sinne, yet as a righteous Iudge, not as an euill [...]t [...]ur. We beleeue that our true God no way at all with no right intention can concurre thereunto; They beleeue a dissembling God with a twofold will, one reuealed and detesting, the other secret & intending sinne. We teach that our God hath but one will, which wholy disliketh [...] hateth sinne. They beleeue a God so weake or vnmer­ [...]full as there be some sinnes he will neuer forgiue. We [...]leeue ours to be so powerful & good as there is no sinne, [...]ot that against the holy ghost, but he is ready to pardon i [...] if we truly repent. They beleeue a cruell God who com­maundeth & eternally punisheth vs, for incurring sinnes which of necessity we incurre: or not fulfilling lawes which we cannot fulfill. They beleeue an vniust God an [...]ccepter of persons, who detesteth all other mens defi­led workes, but accepteth theirs as if they were faire; imputeth to other, not to them the heynousnes of their [...]biding faultes; captiueth others to sinfull seruitude, but indeweth them with the freedome of will to shun ini­quity, The true beliefe of Catholiks▪ quite op­posite to that of the Prote­stants. giueth to them efficacious, to others not sufficient meanes to salue their soules: In all which pointes we be­leeue the contrary: We beleeue that our true & mercifull God neither commaundeth nor punisheth but only such thinges as are in our power to performe or auoyde, equal­ly abhorreth the euill workes of his elect as of the repro­bate, Imputeth to each as long as they remaine in sinne defaultes alike, Imparteth to euery one the liberty of free will & sufficient meanes to purchase heauen. Wherefore if that saying of S. Augustine be worthily approued in the iudgment of the learned, Whosoeuer imagineth God such Augu. q. 29. super Iousue. [...] God is not, he carrieth euery where another God, a false God in his [...]ind, seeing Protestantes & we frame diuers imaginati­ons [Page 80] o [...] God, one of vs beleeueth in a str [...]ung God, or hat [...] a false beleefe of the true God, and wheras false beleefe auayleth no more to saluation then no beleefe at all, we cannot haue both that one faith of God which is requisit [...] for our eternall safety.

6. The like argument may be made of Christ. For Our ghos­pellers belieue not in the same Christ in which the Catholike Church belieueth. our Reformers acknowledge a Christ who died not for all but for his elect alone: We one, who quoad sufficientiam, died for all: They a Sauiour, who made mediation ac­cording to his diuinity; wee one who performed that office according to his humanity only. They a Sauiour who enriched himself, but left his seruantes in beggery, naked, & deuoyde of merites. We one who aboundeth himself, & deriueth also vnto vs the riches of his treasures. They, at least the Caluinists & their followers, imbrace [...] Christ who died not only in body, but also in soule; A Protestāts belieue not the Articls of the Creed in that sole true sense, which is necessary. to saluati­on. Not his descensiō into hell. Christ subiect to ignorance, ouersight, desperation, and the lamentable fits of the very damned wretches. We [...] Sauiour who dyed only in flesh, and not in soule (whose death is sinne) a Sauiour alwayes perfect in knowledge, forsight, peace, tranquility, and who from the first mo­ment of his conception was euer blessed with the sight of God. So that they beleeue not in the same Christ with vs, nor yet do they receaue the articles of the Creed in that sole, single, and constant sense, which is only true. For touching Christs descension into hell, some deny it vt­terly, others interprete it of his descending in power, vertue, & efficacy, not of his true presence, neither in the lowest hell of the damned, which many Catholikes, nor Not his comming to iudge the quike and the dead. in limbo patrum, which all Catholiques approue.

7. Concerning Christes iudging the quick and the dead, We holde that he will iudge vprightly euery one according to the merite of his workes: you exclayme against it as iniurious to his death & passion. Concerning the Catholike Church, we belieue it to be the visible so­ciety of such only as professe the Roman fayth dispersed Not the Catholike Church. throughout the world; you belieue it to be the whole company of Gods elect, comprehending all the faithfull [Page] which [...]ither be, hath beene, or shallbe. Touching the [...]mmunion of Saints, we graunt a mutuall intercourse Not the commu­nion of Saints. [...]d participation of benefits from one member to ano­ther, not only in the militant but also in the triumphant [...]nd purgant Church: you impugne these later two as [...]mpious, and sacrilegious. Lastly touching remission of sinnes, we belieue a true remission of all sinnes by inhe­rent Not the remission of sinnes. iustice, euen in this life: you deny it to be possible, as long as we are clogged with humane infirmityes: you only confesse an imputatiue pardon, and imputatiue righteousnes, most blasphemous to the merits of Christ, and verity of holy Scriptures. By all which I may con­clude, how impossible it is we should both be saued by the same beliefe of the Creed, sith our beliefe is so repug­nant, and true beliefe but one.

8. Further, to passe from the Creed to any other con­ [...]rouerted question of Priestes absolution, and penitentes [...]onfession; If that, as we interprete it with the ancient Church, be the second table after shipwracke, and neces­ary to all such as haue mortally offended after baptism, [...]ecause it is written: VVhose sinnes you remit, they are remitted Ioan. 20. v. 23. [...]nto them, and whose sinnes you detayne, they are detayned: Then euery Protestant who neglecteth to submit himselfe to this iudgment seate hath his sinnes detayned, his sinnes fast bound which enchaine his soule to the fetters of hel. If it ought to be other wise expounded of preaching the word, and denouncing only remission to the faythfull, & detention to the vnbeleeuers, then we are guilty of sacri­ledge, guilty of imposing a pharisaicall yoake on the con­sciences of our subiects, which eternally casteth vs out of the fauour of God. The same argument I might frame of Confirmation, of extreme Vnction &c. but I will only instance in the holy Eucharist, wherein suppose as needs you must that solemne oath and protestation of Christ: [...]nles you eats the flesh of the Sonne of man, and drinke his bloud, you Ioan. 6. v. 54. [...]all haue no life you, to be properly vnderstood of the cor­ [...]orall eating of his true flesh; and all Protestants are e­stranged from the fountaine of life, they cannot haue life [Page] in th [...], who disdaine to approach to this heauenly fo [...] but take a shaddow or signe in lieu thereof. Suppose (a [...] God forbid) it should not be so interpreted, and all C [...] ­tholikes togeather with Lutherans make shipwracke of saluation, who with horrible idolatry worship a creatur [...] insteed of the Creatour, a morsell of bread as the body of their Lord. For this only variance concerning the reall presence, Luther (whose memory, according to Whitaker, VVhitak. in his an­swere to M. Campi­ans third reason. Luth. lib. contr. Sa­cramenta. Confess. Tiguri. tract. 3. fol 108. Luth tom. 2. 263. shall euer be sacred among all good men) accurseth all Caluinistes as arrant Heretikes, saying: VVe do seriously censure all Zu­inglians, and Sacramentaryes for heretikes, and out of the Church of God. Which censure of his, and detestation of their opi­nion he gloryed to carry to the tribunall seate of Christ. And then most agreable to the matter now in hand: They beleeue in God the Father, and in the Sonne, and in the holy Ghost in vaine. All these thinges (sayd I) auayle them nothing, for asmuch as they deny this article of the reall presence, and attach him of falsity who sayd of the Sacrament, this is my body. So Luther flatly acknow­ledgeth that the deniall of that one article, the disagree­ment in the interpretation of that one place in such a [...] accept the other heades of religion, is sufficient to plung them into the pit of hell. Zanchius and many learned Pro­testants Zanchius in his epi­stle before his confes­sion pag. 12 13. are of the same mind agreeing therin with the ancient Fathers, with S. Athanasius, who hath defined in his Creed, that whosoeuer doth not hold the Catholike fayth who and inuiolate, he shall perish for euer. With S. Hierome who witnesseth, that for one word or two contrary to the sayth, many heresyes haue been cast out of the Church. With S. Gregory Na­zianzen, saying: Nothing can be more dangerous then th [...]se here­tikes, Hier. l. 3. Apolo. cont. Ruf. Nazian. tract. de fide. who when as they runne through all thinges vprightly, yet with one word as with a drop of poyson, corrupt and stayne the true and sincere fayth of our Lord, and of Apostolicall tradition. With Saint Basil who being solicited by the persecutours to relent a little to the tyme, stoutly answered (as Theodoret repor­teth) that such as are instructect in the diuine doctrine, do not suffer Theod. l. 4. hist. c. 17. any syllable of the diuine decrees to be depraued, but for the defence of it, if need require, willingly imbrace any kind of death.

9. And not to stay longer in reciting the testimonies [Page] of [...] when the Sonne of God auouched, he [...] Marc. 1 [...]. v. 16. not shalbe cond [...]mned. Of what beliefe did he speake? [...] of belieuing the whole Ghospell, the whole corpes of Christian doctrine, whereof he there sayd: preach the Ibid. v. 15. [...]hosp [...]l [...] to all creatures, which Ghospell comprehendeth many other articles besides the Trinity, Incarnation, & Passion of Christ. Therefore he that belieueth them not all shalbe condemned. Likewise when Christ auouched, He that despiseth you despiseth me, he that heareth not the Church &c. Luc. 10. v. 16. Matt. 18. v. 17. he doth not add in this or that point, but absolutely in whatsoeuer, Let him be to thee as the Heathen and Publican. And for this cause the custome of the Church hath beene in her publike definitions and generall Councells to strike with the thunderbolt of Gods heauy curse, to threaten with anathema all such as refuse to belieue any one de­cree or definition of hers, concerning any point of fayth whatsoeuer it be, which the Church could not do with­out erroneous faultines in her selfe, and wrong to her children, if euery Canon she maketh and fenceth with that Anathema, were not necessary to be belieued vnder paine of damnation. Besides, not only the Church, but sundry zealous and forward sectaryes of all sorts, are rea­dy to yield their liues in behalf of any one article of their beliefe: wherein although they erre concerning the par­ticuler obiect, yet this generall agreement in such seue­rall sectes, is an apparant token, that Nature it selfe tea­cheth euery speciall point of true religion, and not the principall only to be necessary to saluation, wherein the Athenians were so precise, as they punished without re­mission Teste Iose­pho cont. Appion. any little word lesse warily vttered against the receaued opinion of their Gods. The Iewes also were se­uerely chastised, for the transgression of any one of the ceremoniall lawes, giuen vnto them by the disposition of Angels. And God himselfe threatneth, that he shall take Apo. 22. v. 19. [...]ay his part out of the booke of life, who shall diminish any word of S. Iohns reuelation. What wonder then, though [...]e be blotted out of the register of heauen, though he be eternally punished, who eithe [...] gainesayth, altereth, or [Page 84] not beleeueth expresly or infoldedly euery point of do­ctrine the Sonne of God himselfe, or the holy Ghost, whome he after sent, publiquely teacheth or inspireth to his Church.

10. The chiefest reason why fayth must be whole & entire is the infallible authority or veracity of God vpon One prin­cipall rea­son why fayth must be entire in al points. whose testimony we belieue, which being once suspected or doubted of in any one point of neuer so small impor­tance, the like doubt or suspition may creep into others, and shake the whole foundation of Christian Religion. Therfore S. Thomas and many other learned Deuines pro­foundly teach, That he hath no supernaturall fayth, he beleeueth not any thing moued by diuine authority, S. Thomas 2. 2. q. 5. art. 3. He that belieueth not euery article of fayth be­lieueth none at all. Tertul. l. de praescri. who beleeueth not euery thing little or great, funda­mentall or not fundamentall, proposed vnto him to be credited by the same authority. Whereupon they inferre, That no sectary who maketh choyce vpon his owne li­king, or vpon the iudgment of his Ministers, to belieue some articles and not the rest, doth truly beleeue any one article at all. After which manner Tertullian long since disputed against Valentine the heretike saying: Some thinges of the law and Prophets he approueth, some things he disalloweth, that is, he disalloweth all whilest he disproueth some. In like sort I may argue of our Protestants, and other Sectaryes, that they make choyce to beleeue some things, not to belieue other, and so whilest they belieue not all thinges, they belieue nothing, nothing vpon the authority of God, but vpon their owne election, as humane motiues incline and per­swade them, which is humane only, not diuine or super­naturall beliefe. For fayth being an assent of our vnder­standing to thinges not euidently seene or conuinced by reason, but only credited for the testimony of another, it cannot be more certaine then he that testifyeth, and de­liuereth them vnto vs, who if he be subiect to errour as all men are in Protestants conceipt, they that belieue the reuealed mysteries or interpretation of Scripture, either vpon their owne or such mens credit, cannot attaine to the certainty of fayth, no more then the Turke, who al­though [Page 85] he belieue in God, Creatour of heauen and earth, yet he belieueth not in him with diuine fayth, because he relyeth vpon the authority of his Alcaron, or Turkish Muphtyes, who as in other things do, so might deceaue in Muphty is the na­me of the chiefe In­terpreter of the Tu [...]kish law. Cuspin. in descript. Magistrat. Turcici. that. And whereas without true and diuine fayth it is impossible to please God, they cannot hope for his fa­uour, who do not belieue euery article as the inerrable te­stimony of his true Church proposeth them to be belie­ued.

11. Hence it is, that euen as we are bound to obserue and fullfill the whole law of iustice, euery precept, all thinges whatsoeuer Christ commanded, or els we forfeit our whole grace, forfeit our right, and title to heauen, be­cause he that offendeth in one, is made guilty of all: So we are bound to belieue all whatsoeuer either Christ by him­selfe, Matt. 28. v. 20. or the holy Ghost teacheth vs, by the mouth of his Church, or if we deny any one point we are vtterly de­priued of the habit of fayth, we haue not any fayth at Iacob. 2. v. 10. all.

12. At length it is not ynough, that we stedfastly be­leeue euery point, all the heades, and braunches of ca­tholique faith, we must also communicate, & ioyne to­gether in society with the faithfull: For he that doth not ga­ther with me, scattereth, he that is not with me is against me, as Cypr. de vnit. Eccl. S. Cyprian to this purpose vseth these places of scripture: Therefore although euery well minded sectary beleeue all thinges with the true Church, notwithstanding as long as he seuereth himselfe in communion from it, that very separation, that dissention alone, is ynough to cast him headlong into euer lasting fire. S. Cyprian writeth of Chore, Dathan & Abiron, that they beleeued in one God, Cypr. lib. 1. epist. 6. worshipped one God, called vpon him, & liued in the same law & religion, as Moyses, & Aaron did; howbeit be­cause they diuided themselues by schisme from the rest, & resisted their Priestes, & Gouernours, Gods heauy hand lighted vpon them. More notable are the wordes of S. Aug. l. d [...] vnit. Eccl. c. 4. Augustine: All those that beleue as hath beene sayd, that our Lord Iesus Christ is come in flesh, & risen from death in the same flesh, in [Page] which he was borne, & hath suffered, & that he is the sonne of God▪ with God, & one with the Father, & the only immutable word of the Father, by whome all thinges were made; but doth dissent notwith­standing in such sort from his body, which is the Church, that their communion is not with all them with whome the Catholique Church doth participate, but are in some diuided part, it is manifest that they are not in the catholique Church. And if not in the Church, if not in the body of Christ, they cannot be quickned with the spirit of Christ. For whosoeuer (saith he againe) Aug. ep. 152. ad Do­natist. is diuided from the Catholique Church, how laudable so euer he seeme to liue, for this only crime that he is separated from the vnity of the Church, he shalbe excluded from life, & the wrath of God shall re­maine vpon him. With whome S. Fulgentius accordeth, saying: Hold for most certeine, & doubt not, that no heretique, or Fulgent. de fide ad Pe­triem c. 29. schismatike baptized, in the name of the Father, of the sonne, and of the holy ghost, if he be not vnited to the catholique Church, although he he giue neuer so great almes, and shed his very bloud for the name of Christ, yet can be in no wise be saued.

13. By all this which I haue sayd it appeareth, first how much they are deceaued who sooth themselues with A deceit of some who thinke it inough to belieue the com­mon prin­ciples in which all Sectaryes agree. this fond conceipt, that although euery obstinate sectary cannot enioy the treasures of life, yet if any be so indiffe­rent that they hold & beleeue the common principles in which all Christian sectes, and companies accord; they at least may be in the state of saluation. These men, I say are much deceaued, because Faith must be whole, and entire in euery point; and besides integrity of beleefe in all pointes, communion with the true Church, & par­ticipation of sacramentes is also necessary. Then they are mistaken with a false surmise that they agree with all in their generall groundes; For as all meet together in some common articles of one God, one Christ, or the like: So they all, and each sect vniformely consenteth that those common principles, are to be limited & contracted by a speciall faith, to his particuler sect: Therefore they cannot agree in all generall pointes with euery diuided conuen­ticle, vnles they ioyne in this to draw these gēeral heades to some one society, or one particuler faith, as euery sect [Page] though in a different manner conformably doth.

14. Secondly as pernicious a flattery it is in many, who thinke it sufficient to obey their king, & lawes of their Country, exacting their corporall presence at the Another flattery of such as deeme it sufficient to cōform themselu [...] to their Princes lawes in matters of cōscience. publique seruice which is appointed in the Realme, whether it be true or false: For although obedience to Princes be not only commendable, but according to vs necessary to saluation, in all such thinges as they haue authority to commaunde, yet in matters of faith, and re­ligion, which apperteine to God, wherein soeuer they swarue from his diuine lawes, no subiect can be excused in obeying his Princes precept, or highest consistory, to the violating of his consciēce, & breach of Gods cōman­dement: no more then the Iewes who committed Idola­try at the compulsion of Ieroboam, & Easterne Bishops who imbraced Arianisme by the constraint of Valens the Arian Emperour, or any other such like, were to be acquited of most detestable sacriledg, in neglecting their duty to God, for obediēce vnto men. Neither ought this seeme straung to Protestantes, for sith it is lawfull among them, to di­sobey the voyce of Gods Church, to disobey the decrees of Gods generall Councells, (which are warranted by God neuer to erre) as often as in their priuate iudgmentes, they stray from the written word; how can they blame vs, who humbly craue pardon of not obeying our tem­porall How far Catholik [...] are ready to spend their liues in any of their Princes quarels. Soueraignes (who haue not the like warrant) in such thinges only as the whole Christian world, and Gods highest tribunall vpon earth, infallibly iudgeth thē to depart from the scriptures. In all thinges els we vow all homage & duty to Princes: we are ready to offer our liues, landes and goods in their behalfe; we are readye to defend the right of their title or of other causes wherin they shalbe engaged agaynst any inuader temporall or ec­clesiasticall whosoeuer: Onlie we desire to keepe our con­sciences vnoppressed, our religion entire vnto God.

15. Thirdly as Protestants flatter themselues to the [...]dice of their soules, so they cry out against vs for [...]nt of charity, in condemning so many morall good [Page] men, of other religious besides our owne, blameles i [...] thier liues, in conuersation modest, zealous in prayers, almes, hospitality, and many other vertuous workes. I answere, that as it is no want, but an euident token of perfect charity to for warne sinners of the peril of damna­tion, 1. Cor. 6. v. 9 & 10. [...], Which Protestāts falsly trā ­slate wor­shippers of Images. Gal. 5. v. 19. 20. 21. Rom. 16. v. 17. Tit. 3. to inculcate with the Apostle, That neither fornica­tours, nor seruers of idolls, nor aduowtrers &c. shall possesse the king­dome of God: So it is no presumption or defect in vs, but zeale of Gods honour, & loue of soules, so dearely purcha­sed with the bloud of Christ, to giue the same warning & iudgment of those, who run into schisme, heresy, or any sect whatsoeuer: seeing they are reckoned by the mouth of the same Apostle, in the number of such as are excluded heauen: The workes of the flesh (saith he) are mani­fest, fornication, vncleanes &c. seruing of idolls &c. dissentions sectes &c. which I foretell you, as I haue fortold you, that they which doe such thinges shall not obtayne the kingdome of God. Marke them th [...] make dissensions, and scandalls contrary to the doctrine which you haue learned, and auoyd them, for such doe not serue Christ our Lord. A man that is an heretike after the first and second admonition auoyd, knowing that he that is such an one is subuerted and sinneth, being con­demned by his owne iudgment: In which case it skilleth not with what heresy he be infected as S. Cyprian intimated to Antonianus curiously demanding to know the heresyes, Cypr epist. 502. which Nouatianus taught, No matter (quoth he) what here­syes he hath or teacheth, when he teacheth without, that is, out of the schoole of Gods holy Church. In the same case his morall life, modest carriage, chastity, prayer, or almes deeds auayleth him nothing to the gayning of heauen, as you may read in these wordes of Saint Augustine: Let vs (sayth he) suppose a man to be chast, continent, not couetous, not ser­uing Aug. l. 4. con. Dona. c. 8. Constitua­ [...]us aliquē &c. idols, ministring hospitality to the needy enemy to none, not con­tentious, patient, quiet, emulating none enuying none, sober, frugall but yet an heretike; truly no man maketh doubt, but for this alone that he is an heretike, he shall not possesse the kingdome of God.

16. My aduersaryes perehance will reply. That they are not to be accounted Heretikes, because they do not with contumacy defend any falshood, nor stubbornely [Page] deny any knowne truth. But I answere that they are not only heretiks who with pertinacy maintayne their per­uerse, and [...]rased▪opinions, but such as doubt, wauer, or call in question any matters of fayth, such as willfully follow the heresy of others, such as slouthfully deferre, or fearefully put of the imbracing of truth, when it is suf­ficiently opened and proposed vnto them. Al these if not in the strict acception or outward bench of the Church, yet in the inward Court and chancery of conscience, are attainted for the crime of heresy, and for such arraigned before the face of God. Neuertheles, let it be (although it be very hard) that some few may quit themselues from the imputation of that horrible cryme, yet if they once commit any other mortall sinne, (into which they fall so often) as Fulke auerreth: That there is no man which liueth Fulke in c. 3. Apo. sect. 2. after Baptisme, but he committeth sinne worthy of death euery day) they cannot receaue forgiuenes out of the bosome of the Church; There only are left the Sacraments of reconcili­ation, the conduits of grace, the salues for sinnes, & me­decines for our soules, which whosoeuer refuseth to par­ticipate, is iustly depriued of all celestiall fauours, not for his heresy, but for other offences, he hath incurred.

17. Let no man therefore of what sect soeuer feed himselfe with the hopefull solace, or expectation of blisse; who hauing heard of the true Catholike fayth, is negligent in searching & finding it out, or hauing found it out, doth not sincerely imbrace and intirely belieue, euery braunch and point thereof, or belieuing euery point, doth not also communicate in outward profession and participation of Sacraments, with the members of that Church; or communicating with them, & flying the society of all others, doth not renew his life, in san­ctification and holynes, in the pursuite of vertue, and hatred of vice, as the diuine precepts of God, and lawes of his Church, direct and teach him. These be the steps of Iacobs ladder by which only we ascend to the mount of heauen, and whosoeuer slippeth from any one of them, slideth downe to the bottome of hell.

CHAP. X. Wherein is disproued the false Markes which Prote­stants alleadge to find out the Church: Against D. Whitaker, and M. White.

B [...]CAVSE the true Church is the ho­ly sanctuary of God, and only port of saluation, out of which none can escape the gulfes of sinne, billowes of dissention, and miserable ship­wracke of eternall perdition, ther­ore all Sectaryes make to this har­bour of rest, all challenge to themselues (as Lactantius no­teth) to be the true flocke of Christ. The waspes (sayth Tertullian) make hony combes, and the Marcionists Churches. To Lact. l. 4. c. 10. which purpose they commonly describe that heauenly campe, by such generall, or hidden signes, as euery one may pretend a like clay me vnto it. Such is M. Whitakers Tertu. l. 4. con Marc. and our Protestants fraud, who delineate, & set it forth by these two markes: By the sincere preaching of the word, and lawfull administration of Sacraments. And what Heretike is Cont. 2. q. 5. cap. 17. fol, 489. there, or euer hath beene, who doth not vaunt of these? The Anabaptists now a dayes, the Brownists, The Ari­ans, & Nestorians giue out, that they alone haue the true preaching of the word, & administration of Sacraments, which they all proue by testimonyes of Scripture, by [Page 91] conference of places, and by the in ward motion (as they are perswaded) of the holy Ghost, as good Recordes as any Protestant Minister can bring for the truth which VVhitak. contr. 2. q. 5. cap. 18. he preacheth: yet if they be deceaued by false perswasion, if they abuse the Scriptures (as VVhitaker often answereth) may not we iustly suspect the like abuse in him?

2. Secondly, the signe ought to be more knowne, The signe ought to be more knowne to vs, thē the thing it signeth and not only Na­tura noti­us. then the thing signed, because by discerning that, I must come to the knowledge of this: but the true preaching of the word is more secret, and vnknowne then the Church it selfe; Therefore it cannot be a marke to des­cry the Church vnto vs. And when VVhitaker replyeth: That the purity of doctrine, is more hidden to vs, yet more knowne in it selfe, or more knowne in the nature of the thing; he rather forti­fyeth then weakneth the force of my argument. For that which must be a signe to vs, to discouer the vnknowne Church, must be more sensibly knowne and apparant to D. VVhit. contro. 2. q. 5. c. 18. f. 500. vs, or els we may seeke long inough before it lead vs to the knowledg therof. VVhitaker denyeth my consequence because to espy the Church: Is not (sayth he) the knowledge of sense, but of fayth, it appertayneth not to the eye of the body, but to the eye of the mind, that is to fayth. What shall I call this, trea­cherous, VVhitak. ibidem fol. 501. or foolish dealing, to answere one thing, whē another is demanded? we now dispute of the sensible markes, to discouer the visible Church, of such markes as may be seene, and perceaued by sense, and not of the act of fayth, or thing belieued, wholy in that respect in­uisible and obscure, because fayth according to the Apo­stles definition: Is the argument of thinges not appearing. Which Hebr. 11. v. 1. to confound with the precedent motiues, inducing vs to accept these thinges, as the misteryes of beliefe, is kna­uish treachery, or notorious folly. For as the naturall rea­sons which the Philosopher alleadgeth, to perswade the Atheist there is a God, are not the thing he belieueth, or obiect of his fayth, but as it were the outward Ambas­s [...]dours he vseth to winne him, to accept that first ground of beliefe, so the visible signes which leade vs to the knowledge of the Church, are not reuealed articles im­braced [Page] by fayth, but the forerunning messengers which The out­ward markes which lea­de vs to the Church, must be apparaot to sense. propose vnto vs that article of belieue. They appertaine to the eye of the body, to the manifest feeling, and touch of sense, or els they could be no signes at all to giue notice vnto vs of a true visible, and sensible Church.

3. M. VVhite harpeth vpon another string, but with as false a stroake, as VVhitaker. For he teacheth: Faith is the cause of the Church, and therefore more knowne then the Church it selfe &c. as euery cause is more apparant to our vnderst anding, and better knowne to our iudgment then the effect. I graunt that faith is the cause of the Church, but that causes are more ap­parant, VVhite in his way to the church §. 26. fol. 112 113. VVhitak. loc. citat. to vs imprisoned in a Cottage of earth, & win­tered amongst the cloudes of sense, then their effects, is e­uidently false, contradicted by VVhitaker, disproued also by many experiences, of the eclipse of the Moone, of the ebbing and flowing of the sea, of the Remora his hinde­ring the course of a ship, and of a thousand such naturall effectes, whose causes are vnknowne, from whence the knowledge of Philosophy had her first being. For many learned men woundring at these and the like effects, be­gan to search out the hidden causes and reasons of thē. And what? Is Aristotle of another mind, whome M. VVhite VVhite in the same place. so boldly quoteth, as countenancing his absurdity? I am fully assured, he hath not so much as any sillable soun­ding that way. For he distinguisheth two kind of know­ledges, one in respect of vs, the other in the nature of the Aristotle no where teacheth causes to be more knowne to vs then their ef­fects, as White falsifyeth him. thing in it selfe; that is, the thing in the perfection of his owne nature, is more intelligible, although by reason of our imbecility we cannot reach vnto it. Thus Aristo­tle in the very places obiected by VVhite only teacheth that causes are both before their effects, and better knowne (to wit) in nature, but not to vs, not to our vnderstanding, not to our iudgment, as he wretchedly applyeth and abuseth his wordes, whether of malice, or of ignorance, I will not iudge; but although he had beene wholy vnacquainted and ignorant in Aristotle, yet VVhitaker his maister, who affirmeth the same, and with the same distinction as Ari­stotle doth, might haue taught him the truth, if some e­uill [Page 93] humour had not possessed his hart.

4. Thirdly, the true preaching of the word and doctrine of saluation, is the very being it selfe or essence of the Church, it is the only thing we require in sear­ching it out. Wherefore to assigne that for a marke, is to delude the seeker, and to giue the substance as a figne of Protestāt [...] markes meer col­lusions. the thing required. For example, if a stranger should de­mand where the Mayor of the Citty, or chiefest Magi­strate lodgeth? Were it not a mockery to say? Where he dwelleth, who hath the whole command of the towne; or were the stranger any whit the neerer by this reply? No more is any Protestant the neer of finding the Church by these her essentiall Markes, which doe not openly ap­peare or shine in her forehead, but are closely hidden in her secret bowells. For so S. Augustine sayth: That truth re­mayneth Aug. in psal. 57. in the wombe, or bosome of the Church, as all essences are couched vnder the veyles of accidents: & by vs who borrow our knowledge from outward senses, must needs be vnderstood before we vnderstand the natures them­selues. Therfore we must first repaire to the Church, be­fore we can find the truth inclosed therein.

5. M. VVhite admitteth with S. Augustine, that true faith is in closed in the bosome of the Church, but as a VVhite in his way to the true Church §. 28. fol. 118. 119. light (saith he) in a watch tower, as a candle standing in a lanterne, which by it owne light can guid vs infallibly to the Church &c. as the firmament is seene by the light of the sun, though it self hold out the sun vnto vs: These be his examples as farre wide from his pur­pose, as he from sincerity in alleaging of them. For the light manifesteth it self without the help of the tower, the sun vseth not the working of the firmament, to cast forth his beames. They both doe naturally shine, and giue light vnto vs, the truth not so, that cannot be seene, vnles it be manifested, & opened by the Church; Faith is Rom. 10. v. 17. Psal. 118. v. 130. by hearing, heard it cannot be without it be vttered, vttered it must be by the Preachers of the Church, the Preachers then are they that giue notice of the Truth. Therefore the Royall Prophet doth not say that Gods truth of it self, but that the declaration, & opening of his words illuminateth, and [Page 94] giueth vnderstanding. Againe, By the light we discouer the parts of the tower, by the sun the firmament quite cōtrary in our case; for we arriue not first by beames of faith, to take notice of our preachers, but by our preachers we are instructed in all pointes of faith, which order of pro­ceeding is manifestly expressed by the Prophet Isay, spea­king Isa. 2. v. 3. in the person of such as trauaile to learne the truth: Come let vs go vp to the mount of our Lord, & to the house of the God of Iacob, & he will teach vs his wayes, &c. Loe they first knew the mount of the Church to which they ascended, and knew it to be the mount of our Lord, the house of the God of Iacob, and then were taught and instructed in his lawes. The splēdour of the Church guided them to the light of truth: not her reuealed light to know the Church. For this cause our Sauiour termed his Apostles & their successors, not the towers, or houses, only which hold, & b [...] opening the window (as VVhite imagineth, deliuer vs this ligot but he termeth them the candles themselues, & lights of the world, VVhite in the place before ci­ted. Matt. 5. v. 14. VVhite as before. which guide & enlighten vs in the heauenly path of true beleefe. Wherefore if a light vpon a watch tower in the darcke night, may (according to White) be the only marke whereby to find the tower, the doctours, & Pastours of Christ, which our Sauiour auoucheth to be his glorious lights shining in the darke night of this world, must by Whites owne allusion be the only marks to find out the faith of Christ. They to whome Cornelius, to whome S. Paul, (called from heauen) to whome all the ignorant are perpetuall sent by the voyce of God to learne the truth of his do­ctrine, Act. 10. v 5. 6. Act. 9. v. 7. & 17. & way of his commaundements.

6. Fourthly either the sincere preaching of the word in some particuler points is sufficient to descry the Church, or it is necessary it be sincere in all pointes of faith; both VVhitaker, & VVhite agree, that it must be sincere in al funda­mētal VVhitak. cont. 2. q. 5. cap. 17. VVhite in his way to the true Church. §. points necessary to saluatiō, because diuers heretical conuenticles haue the sincere preaching in some particu­lers, either of Trinity, Incarnation, Passion or Resurectiō of Christ, yet that sufficeth not, therefore it ought to be sincere in all. But how shall the ignorant be assured, [Page 95] what Church it is which is pure in all these articles, who doe not vnderstand the articles themselues, neither which be fundamentall, nor how many, nor wherein the chief foundation of euery article consisteth as necessary to sal­uation? How shall they (for example) be certeinly per­swaded, whether the Protestant sect syncerely teacheth the article of imputatiue iustice, of originall sinne, of pre­destination, & of many such, in which diuerse learned men, haue fowly erred & strayed from the truth? They (I say) who cannot examine these pointes by the ana­logie of holy writ, or if they can, are not able to iudge of the verity of such deep & vnsearchable misteries, what course shall they take? beleeue their ministers, who con­fesse they may deceaue them? beleeue their priuat spirit? who haue no meanes in this case to make triall of it whe­ther it accord or disagree from the rule of faith? M. Field hath set downe a prudent course, which if his owne followers would now embrace, we might ioyne handes Field in his epistle de­dicatory before his first book. t [...]gether concerning this point. Seeing the cōtrouersies of religiō in our time, are growne in number so many, & in nature so intricat, that few haue time & leasure, fewer strength of vnderstanding, to examine them, what remayneth for men desirous of satisfaction in thinges of such consequence, but diligently to search out which amongst Iren. l. 3. c. 3. & 4. Lact. l. 4. diuin. insti. cap. vlt. Ambr. ep. 32. ad Im­per. Valēt. Aug. de vtilit. cre­dend. c. 37. VVhite in his way to the church §. 26. fol. 119. Augu. in psal. 57. all the societies of men in the world, is that blessed company of holy ones, that houshold of faith, that spouse of Christ, & Church of the liuing God. which is the pillar, & ground of truth, that so they may embrace her communion, follow her directions, and rest in her iudgment. Hither to he. I might produce the words of S. Irenaeus, Lactantius S. Ambrose, and S. Augustine who exhorte vs also to repaire to the Catholique Church to beleeue her, to set vp our rest in her, and from her Maisters and teachers to learne the truth.

7. But VVhite obiecteth the authority of the same S. Au­gustine seeming to teach the contrary, when he sayeth: By the face of truth I kn [...]w Christ the truth it self; By the face of truth I know the Church pertaker of the truth. So he perfidiously tran­slateth S. Austines words & detorteth his meaning from the scope of his discourse. For S. Augustine disputing against [Page] them, who confined the Church within the borders of Africa, proueth out of the holy Scriptures, out of the word of God, and authour of truth, that it is vniuersally spread ouer all the earth. After this he inferreth out of the mouth of truth (not as he treacherously englisheth it by the face of truth) I know Christ the truth it self, out of the mouth of truth, I know the White falsly trā ­slateth S. Augustins wordes. Church pertaker of the truth. that is as by the cleere testimo­nyes of the word of God, I know Christ the truth it self, so by the like cleere testimonyes do I know the vniuersa­lity of the thurch, partaker of the truth, which the dona­tistes denyed: This one property of the Church he lear­ned from the mouth of truth, not the true Church it selfe from the pure preaching of the word in all necessary points of faith, as White misconstrueth his meaning. For S. Augustine expresly teacheth some few leaues after, that Christ himself the foundation and ground of all, & con­sequently his Incarnation, his death, & Passion, cannot Christum ignoret ne­cesse est, qui Ecclesiam eius nescit in qua sola cognosi po­test. Aug. in psal. 69. be known but by the Church: It is necessary (saith he) he be ignorant of Christ who is ignorant of his Church in which only he may be knowne. Therefore the notice of the Church leadeth vs to the knowledge of Christ, and not e contra, especially seeing we cannot rightly spell the words and tel the sense of scripture, nor know that scriptures are; nor vnderstand and beleeue what is signifyed by the name of Christ, vn­les we were first instructed by the Church.

8. Lastly, if before we come to the knowledge of the Church we must learne her faith, why do wee after seeke to the Church, when we haue already obteyned the trea­sure of truth, for which we sought vnto her? if before we geue credit to the Church, we must examine her doctrine whether it be true or false; if before we accept her in­terpretation of scripture, we must try whether it agree with the sense, and connexion of the self same scripture; if after such collation and diligent conference, we may lawfully renounce, or follow the Church, wherein­soeuer we deeme it sutable or disagreeable to the written word: we must be examiners and iudges both of the Church, and Scripture, priuate men must censure pu­blique, [Page 97] vnlearned sheep controle their Pastours, the [...]reatest and a city, confusion, and absurdity that can be i­magined, VVhite in his way to the church §. 30. fol. 127. which yet is nothing the lesse by VVhites co­louring of it, and saying, that: They examine and iudge not by their owne priuate humours, but by the publike word of God which in the Scripture speaketh. Or as he sayth in another place, By the spirit of God in the scripture; because his spirit, his publike Idem. § 27 fol. 116. word speaking in the Scripture, is not any way distin­guished from the Scripture it selfe, no more then the mind of a Prince, set downe in his law, or diuulged in See more of this matter in the first part of the Antitode, and first Contro­uersy. his proclamation, is any way different from the procla­mation, or law. Therfore if the Scripture cannot open by her selfe the true sense of the Holy Ghost, neither by the spirit of God, as it precisely speaketh by the Scripture. Againe, his diuine spirit manifested in the Scripture, is challenged by the Church, which hath pablike authori­ty to expound Scripture, and so to be preferred before the iudgment of her hearers: or if they presume to draw it to their priuate construction, they by their owne priuate Ciccro in oratione pro domo sua. Quid est tam ar­rogans quā de religio­ne, de rebus diuinis & ceremonijs sacris pon­tificum collegium docere co­nari. humours (or which is all one in substance, though ex­pressed in smoother termes) they by their in ward imagi­ned motions of the holy Ghost, iudge of the publique word contrary to their Pastours iudgment; they examin, censure, reiect, approue whatsoeuer seemeth good vnto them, not making Gods publique word (as they falsely giue out) but themselues iudges, partyes and vmpiers of all. Which Cicero, and Metellus amongst the Heathens, S. Gregory Nazianzen amongst Christians seriously reprehend as a most insolent part. Neither do Protestants only make themselues iudges and supreme controllers, but which in euery art and science is most ridiculous, They are (as Ter­tullian in the like case derideth others) first perfect Catechu­mens before they be taught, doctours before they be schollers; Metellus apud Titū Liuium de­cade 3. Nazian. in orati [...]ne, qua se excusat quod [...] Ecclesiae abstinuerit functione. Vos inquit oues n [...]lite pas [...]ere pastores, ne (que) super ter [...]inos [...]or [...] eleuamini &c. No­lite iudicare iudices, ne (que) legem feratis legis-latoribus. Tertul. de praes. cont. haer. [...]. 41. ant [...] sunt prefecti cathecumeni quàm edocti. for when as they cannot be catechized, nor instructed in fayth, but by the true Church, by her Pastours and tea­chers, [Page 98] if to descry and know the Church, they must be first acquainted with all necessary articles of beliefe, her essentiall and inseparable markes, they must first become Maisters in their Catechisme, before they be admitted in­to the schoole of Catechumens; first arriue to the perfe­ction of Doctours, before they be taught the Alphabet of Schollers; that is, sufficiently to know and vnderstand the mysteryes of fayth, before they can receaue or learne them from the faythfull. And seeing Fayth alone iustify­eth the belieuing Protestant, he by this dotage is truly iu­stifyed in the sight of God, is pardoned his sinnes, is in­wardly sanctifyed and vnited vnto Christ before he be incorporated in his body the Church.

9. In summe, although our Reformers notes were allowed as good, vet for the finding out of their Church (especially before Luthers dayes) they would be as far to seeke, as euer before; because the pure doctrine cannot be taught without some men to teach it, and people to heare it, without it fructify and increase in the hartes of some. But no Protestants can be discouered before that incestuous Fryar marryed a Nunne, who either preached or belieued the Protestants Ghospel, as I shall manifestly shew in the Chapters ensuing: Therefore no Church can they decipher by their owne deuised markes.

CHAP. XI. Wherein is shewed, That our Sectaryes had not any Prea­chers of the Word, nor Administration of Sacra­ments, nor any Church at all before Luther be­gan: Against D. Fulke, and D. Sparke.

MOST true is that oracle of holy scrip­ture: Euery one that doth ill hateth the light, and commeth not to the light, that his workes Ioan. [...]. v. 20. may not be controlled. Which very fitly describeth the condition of our Se­ctaryes, who in al their chiefest con­trouersies betweene them and vs, cun­ningly shun the open field of publike triall, and fly to the ambush of darke, and hidden, and deceitfull answeres. For in expounding of Scriptures, whome make they their last and finall Iudge? Their own priuate and secret spirit. Who faythfull belieuers? The elect and predestinate, only known to God. What marks doe they assigne to find out the Church? The true prea­ching Fulke in c. 2. Thess. 2. sect. 5. c. 12. Apo. sect. 2. in c. 20. sect. 6. Tertul. de resur. carn. of the word &c. more hard to know, then the Church it selfe they labour to find. Where doe they say their Preachers were, or Church continued? Marry for many hundred yeares, Hid in corners (sayth D Fulke) cha­sed into the desert, euen amongst the ruines of the visible Church. Are not these the Lucifugae, shunners of light, of whome Tertullian [Page 100] speaketh? Are they not afrayd to appeare in the sight of men, least their treacheries be discouered?

2. We proceed, and intreate them to set downe in what particuler Country, vnder what climate, or signe of the heauens, these their dumbe Pastours, not able to barke, this their ruined house, and decayed Church, lay hid so long? We desire to know who were the men? In what places, and after what fashion they liued? Sparke Sparkes in his answer to M. Iohn d' Albins pag. 122. maketh answere vnto vs: You do our Church, and her Mini­sters double wrong. First, in thus chasing them into wildernes, there to saue themselues from your fury: and then yet exacting at our hands, the names of them whome God by thus hiding them, preserued to con­tinue his Church. Yea? Was God so impotent as he could not preserue them without hiding of them? Is this no wrong Matt. 5. v. 14. Dan. 12. v. 3. Matt. 5. v. 13. Act. 1. v 8. Eccles. 19. v 12. 13. 14. 15. & Ec­cles. 39. v. 12. 13. 14. 15. to God? Do you no wronge to Christ, in drawing his dominion from the largenes of the world, in hiding his Church, which he absolutly sayd could not be hidden. And doe we wrong you, in defining to know, in what corners you hide it? Did not Christ to continue his Church appoint visible Sacraments, visible Pastours, vi­sible Gouernours, who should be lights of the world, stars of heauen, salte of the earrh, witnes of his name, interpreters of his word, whose wisedome many should after extoll, whose memory should not decay, nor glory be extinguished, whose names should be rehearsed from generation to generation, and whose prayses the Church should conti­nually set forth. And do we wrong you, in asking the role of these mens names? Such wrong Tertullian, S. Pacian, Op­tatus, Tertu. l. de praesc. Pacian. ep. ad Sempr. Optag. l. 2. con. Par. Aug in psal. cont. par [...]. Don. Sparkes in his answer to M. Iohn d' Albins pag. 53. S. Augustine, and diuers others haue done to the here­tikes of their dayes in challenging them to set downe the rowe of their predecessours, and such wrong the Church of God hath taught vs to offer to all new Sectaryes.

3. Why then M. Sparke do you complayne of wrong? Forsooth (quoth he) because there is no reason in requiring that in the decayes, and ruines of the Church, which accompanyeth al­wayes the Church in her prosperous and standing estate. And then: VVhen in the iust iudgment of God, the Churches shallbe oppressed, as now a long tyme they haue beene, vnder the tyranny of Antichrist, then, and after such a tyme, such a thing graves to many, not only [Page 101] hard, but also impossible. Lastly, through continuance of tyme, force Pag. 53. of your Antichristian persecution, distance of place, lacke of writers &c. especially you being alwayes watchfull to blot out their memoryes quite, to deface their names, maketh it very hard (yea if impossible no Pag. 54. meruaile &c.) for vs to name from tyme to tyme, the places and per­sons, that haue alwayes succeeded one another, for the continuance of our fayth and Church. Thus he.

4. To repeate his wordes, is to reproue his folly. For if we haue razed the names, and quite blotted out the memories of their preachers, if their Churches haue been ruined, decayed, and so long oppressed by vs, they cannot be the true Church of Christ, which the gates of helloan ne­uer Matt. 16. v. 18. Psal. 128. v. 1. ouercom, not that of which the royal Prophet said, They haue often assayled me from my youth, but could neuer preuayle against me. Concerning which matter, read S. Augustine vpon that psalme, S. Chrysostome, Clemens Alexandrinus, Tertullian, Chrysost. in demonst. quod Chri­stus fit De­us. Clem. Ale­xand. 6. Strom. Tertu. l. ad Scapula [...] & in A­pologet. [...]ustin. in dialo. cum Tripho. S. Leo. ser: denat. A­posto. Amb. l. [...]. cap. 20. in Lucam. Iustine, S. Leo S. Ambrose, who proue the flocke of Christ to be exercised, not oppressed, not diminished, but in­creased by affliction: The more (sayth Tertullian) we are cut and moued, the more we are multiplyed, because the bloud of Mar­tyrs, is the seed of Christians. As the Vine (sayth S. Amrbose) whi­les it is tyed is extended, and lopped is not decreased but augmented, so the holy flocke whiles it is bound, is spread abroad, whiles it is hum­bled, is aduaunced, whiles it is cut, is crowned. But your sheep, and sheepheards haue not only beene diminished, but a­bolished, and oppressed (as you say) a long tyme, by the rage of persecution, therefore you are not that fruitfull vine, or heauenly plant, which flourisheth by the wa­ters of affliction.

5. Will M. Sparkes companions afford him any help, in satisfying this demaund? Will Fulke tell vs, where their doctrine was preached, or sacraments ministred? will he name the places, & describe the persons, who professed their faith in former ages? They were (saith he) most cruelly persecuted in those, who were called albigenses, VValdenses, Paupe­ [...]s de Lugdune, Picards &c. And a little after, they were often Fulke in c. 20. Apo. sect. 6. driuen into the mountaynes, and desert places of the Alpes, Apennine, Hyrcinia sylua, and other corners of the world, or els dispersed, and [Page 102] kept close in all regions of Europe. O pitifull Church, O misera­ble flock, which from Boniface the third vntill Luthers dayes, had no other professours them vanquished and condemned heretiques, no other places of aboad then woodes, hilles, rockes, and mountaines, and they not far distant one from the other. For Hyrcinia silua is a wood in Germany, The Apennine deuide Italy, and the Alpes in­uirone it on the one side (to vse Tullyes wordes) as it were with walles. A small compasse to conteine the whole Church of the world, which the Prophets for told, should Dan 2. v. 44. Psal. 71. v. 8. 9. 10. 11. Dan. 7. v. 14. Zacha. 13. v. [...]. Psal. 9. v. 7. Gen. 2 [...]. v. 17. & 18. Isa. 60. 61. & 62. Psal. 44. v. 17. subdue all kingdomes, ouerrule all nations, be adored by Kinges, and serued by all sortes of people, which should destroy the Idolls & Cittyes of Sathan, possesse the gates, & rule with great glory, in the territoryes of her enemies, whose children should be multiplyed like the sandes of the sea, and pastours raigne like princes ouer the whole face of the earth. Haue all these prophesyes beene written in vayne? Or haue they beene all falsified, at least for these thousand yeares space? haue all the famous men, learned writers, noble Princes, & potentates, all Countrys, king­domes, townes, and Citties beene made tributary to the diuell, & Christ dispossessed of all his patrimony? Hath he had no other place so long a time to be honoured in, then sauage woods, and rocky hills? No other followers, them base, ignorant, and desperate vagabondes?

6. Ieremy calleth the Church the seat or throne of Christs glory exalted. Malachy prophesied of it in the per­son Ieremy. 17. Mala. 1. v. 11. Hier. in dial. aduer. Lucifer. Psal. 9. v. 7. A notable sentence of S. Hie­rome. of God, From the rising of the sunne, to the setting, my name is great amongst nations in euery place &c. And bath the greatnes of his name, the magnificence of his glory, in the vni­uersality of all places, beene all this while restrayned to a few vncouth, and forlorne deserts? S. Ierome maketh a most vehement inuectiue against the like peruersity of ancient heretiks. The speach (saith he) of the Father is ful­filled: I will giue thee gentills to thy inheritance, and the borders of the earth to thy possession &c. The Psalmist full of God singeth: The forces of enemies haue fayled in the end, and their Cit­tyes thou hast destroyed. And▪ VVher be these men too too religious? yea [Page 103] [...] prophan [...], who affirme more synagogues then Churches? How are the Cittyes of the deuill destroyed? & in the end, that is in the consumation of the world, how haue their idolls perished? If Christ hath not his Church, Or if he hath it only in Sardinia, he is become to-too poore. Behold if Sathan possesse the Ilandes of Britaine, the Coun­tries of France, the East, the Indian people, and all the world, how are the trophyes of the Crosse translated to a corner of the earth? Marry the potent aduersary hath yealded vp vnto Christ the Coun­trey of Iberia, and pale faced men of Biscay, and the prouince of the Aethiopians he disdayneth to inherite. Thus S. Ierome, with whome I may with farre greater reason mourne and be­wayle It is incre­dible that the Diuel should driue Christ, & his church to such narrow corners as Protestāts imagine. the losses of my Sauiour, if Satan hath domineered in East, West, in all partes of the world, and driuen him to the miserable exigentes of such narrow straites▪ as our aduersaryes feigne? Alas how poore a king is he become? how meane a conquerour after so many tri­humphes? When the potent and puissant enemy scorning the vntrodden Alpes, & Apennine hils, disdayning to lodge in Hyrcinia woods leaueth him these forlorne desertes to har­bour his flock?

7. What? for the honour of your Sauiour, for the glory of his Church, for the credit of your cause, and comforte of your friends, could you not haue stretched a litle further the space of his dominions? Could you not haue named & afforded him the wildernes of Aegypt? the Tartarian desertes, or dens of Arabia? some vnknowne Caesar in his Com­mentary. Protestāt forunners haue left no memo­ry of their Church, & yet our Church hath been alwayes. perspicu­ous. coastes in the ayre, or crookes in the sea? Was the diuell so greedy (and you so religious) and carefull of his prey, as to engrosse the right of the whole world vnto him? Or you knew full well, that the Hyrcinia wood, which is nine dayes iourney in breadth, and forty in length (as Cesar reporteth) was of too great extēt for your perfecuted cō ­pany of elect. Inded the least molehill or mouse hole there might comprise them all whome no authour nameth, or chronicler recordeth, who haue left no marke or memory behind them of their noble exploytes. Our Church in her infancy through the storms of persecution hath been dri­uen to lurke insecret vaultes and ca [...]es vnderground, and [Page 104] yet her sheep and shepheard, their oratories, their sepul­chers, their assemblies, their preachingea, their deathes their bannishmentes were publiquely knowne, the pedi­gre of her Bishops, the names of her Priests, the catologue of her Martyrs, and innumerable monumentes are yet extant of her faith and profession. And hath your predesti­nate flock beene so often rauished in spirit, and rapt into the heauens, as they haue left no earthly signe or token of their being, not in those consecrated Alpes and Apennine hills, hallowed no doubt with their presence, and dayly perfumed with the spirituall incense of their deuoutest prayers.

8. Note therfore a wily tricke of his double dealing, he doth not resolutely auouch the mēbers of his Church were chased into these desert places, but they were often driuen into the monntaynes &c. or els dispersed, and kept close in all Fulke in the place aboue ci­ted. Regiōs of Europe. Why vse you this wauering & vnconstant speach? Were they kept so close as you know not in what corners they lurked, what places they inhabited, or who they were that hid themselues? How shall we then belee­ue there were any such, if no mention be made of them? How doe you know they taught your Protestant faith? If both themselues & their doctrine be wholy vnknown? S. Augustine writeth: If any man shall say, there be perchance Aug. l. de ouibus c. 10. some sheep of God I know not where, which God taketh care of, and I know them not, he is too too absurd to humane sense, who thinketh or imagineth such thinges. Yet Fulke is so absurd, Sparke so absurd, all protestantes so absurd, who dreame of preachers of the word, and administratours of the sacramentes, of sheep and shepheards, whose names they know not. Againe, were they kept close in al regions of Europe only? Had you none in Africa, none in Asia, Brasilia, India, America &c. When the Donatistes affirmed the like, and confined the faithfull to the straites of Africa, S. Augustine and Optatus rebu­ked them in this manner, That with you (saith Optatus) in Optat. l. 2. cont. Par. a particle of Africa, in a corner of a litle region the Church may be, with vs in another parte of Africa shall it not be? In Spaine, in Italy or Fraunce where you are not, shall it not be? If you will haue it [Page] [...] with you, in [...]a [...]onia, in Dacin, Mi [...]ia, [...], in all Greece where you are not, shall it not be? that it may [...] with you, in Pontus, Galatia, Capadocia, Pamphilia &c. where [...] are not, shall it not be? and innumerable other Ilandes and pro­ [...]ces where you are not, shall it not be? VVhere then is the propriety of [...] Catholique? which is so tearmed because it is nationa all, & euery August. in. psal. [...]1▪ [...]here diffused? Saint Augustine reproueth them as sharply saying, Saint Paul affirmeth that in euery place, the faythfull are the [...]eet odour of Christ, & is it contradicted? Africa only yealdeth a good [...]ent, all the world stincketh &c. A little after, VVhat tellest thou [...]e O heretike? The whole world is not the price of Christes bloud, if Ibidem. Africa only be redeemed: Thou darest not say the whole world was not [...]deemed, but that it hath perished. And whō did Christ suffer to inuade [...]s dominions, and depriue him of his right? Thus they agaynst [...]he Donatistes, and yet the impudency of our aduersaries [...] far more exorbitant. They had in Africa 270. Bi­ [...]hops Aug in coll. Cart. of their faction, as Saint Augustine reporteth, & their [...]omplices called Montenses had a certeyne succession in [...]he dens by Rome which Optatus reciteth. And these our [...]ectaries imprison the Church within the Regions of Optat. l. 1. & 2. cont. Parmen. Europe, where they name not any Priest, or Bishop, or [...]ine of succession, for the space of a thousand fiue hundred yeares, as shalbe manifestly shewed by discarding them which they iniuriously shuffle into the packe of their Professors.

CHAP. XII. Wherin is disproued the Clayme which our Reformers make to certayne pretended Protestants, and to men of our Church: Agaynst Doctour Fulke, and Doctour Sparke.

ALBEIT many Sectaries after a longe search and great confusion to satisfy our importunity, beginne to draw [...] Catalogue of their professors, yet those very men they name, cannot any one of them concurre to build their Syna­gogue: for some whom they rehearse, were manifest and knowne Catholikes wholly of our Sparke in his answer to M. Iohn d' Albins Chap. 1. & 4. Illiricus in catal. test. Gif­ford in his sermon v­pon the re­uela. Simō de Voyon in his dis­course vpō the [...]. [...]il [...] in his 3. book chap. 1 [...] Religion, as Alcuinus Maister to Charles the great, Gregory of Arimini an Augustine frier and Prior generall of their or­der, Saint Catherine of Siena a canonized Saint and profe­ssed Nunne of the order of Saint Dominicke, Ocham, Iohn Gerson, Saint Thomas of Aquine, Picus Mirandula, and S. Bernard.

1. The rest were notorious heretikes, as Aerius, Ioui­nian, the Albigenses, VValdenses, Picardi, Petrus Abaylardus, Berenga­rius, Constantin [...] Copronimus, VVickliffe, Husse, who could not contynu [...] the succession nor mayntayne the true prea­ching [Page] of the protestants Ghospell, first because VVhitaker VVhita­ker contr. 2. q. 5. cap. 18. fol. 506. 507. confesseth with all Catholike Doctours, that no heresy c [...]n [...]sist with the true sayth, nor that the Church cā be any Church which [...]ach [...]th an heresy. But these forenamed miscreants obstina­ [...]ly [...]aught sundry heresies condemned by Protestants thē ­solues, therfore they could not be professors or members Epiphan. haeres 75. Aug. l. de heres. 82. of their Church; for Aerius denyed the consubstantiality of the sonne of God with his Father, Iouinian held that mā [...]fter baptisme could sin no more.

2. The Albigenses gallenged by Doctour Fulke and Doctour Sparke to be vpholders of Protestancy, are not­withstanding By Fulke in cap 20. Apoc sect. 6. & in c. 12 sect. 2. By Sparke in his answere to M. Iohn de Albins pa. 58. Osiand. cēt. 13. l. 1. c. 4. pag. 329. condemned by Osiander another Protestant writer, for approuing two Authors or Beginners of things, one good another euill, with the wicked Mani­chees for denying Baptisme, denying matrimony, deny­ing the resurrection of the flesh, as Antoninus likwise testify­eth with him. To whome I adde the censure of Mayster Cooper the once intruded Bishop of winchester who re­cordeth of them: Albigenses were heretikes which beganne by To­ [...]use in France the yeare of our Lord 1207. which held the heresies of the Albanenses, touching the soule, Baptisme, God, and the generall Resurrection, wherein they taught (as he a little before mē ­tioneth) That the soule of man after his death was put into another body, That Baptisme was of none efficacy, That there were two Gods, Anton. 4. Summ. ti. 11. cap. 7. [...]e good and another euill, & that of the good proceeded good thinges, & of the euill God euill things &c. That the body should not eft soones rise [...] the day of Iudgement. These heresyes they renewed of the Albanenses. They held moreouer (sayth Cooper) That it was Cooper in his dictio­nary the worde Al­bigenses. [...]t lawfull for Christian men to eate flesh.

3. The VValdenses or poore men of Lyons were the [...]me with the former, but diuersly tearmed vpon diuers occasions. 1. They admitted no Iudicious sentēce or corpo­ [...]all punishment of death to be lawfull, because it is writ­ [...]n Nolite iudicare, do ye not iudge, and non occides, thou shalt At the word Al­banenses [...]ediatly before. VVho where all one as some thinke with the Albigenses. Alfonsus de Castro lib. 11. aduers. bar. verbo. [...]ccid [...]re. Guido & Antoninus de wal­densibus. [...]ot kill. 2. They allowed laymen & women to consecrate [Page] the Sacrament, and preach the word of God. 3. Permit­ted Illyr. in ca [...]. testium ve­rita [...]is pa. 731. 729. 747. 735. 755. Antonin. p. 4 tit. 1 [...]. cap. 7. Fulke in c. 12. Apoc. sect. 2. Lu­ther de 10. praeceptis in explica­tione 1. praecepti & eodem Tom. in resolutio­nibus de indulgēt. conclus. 25. impres. VVitte­bergaeanno Domini 1582. Mihi inquit-certissimū est purga­toriumesse. Clergy men to enioy no possessions or proprietyes. 4. Condemned oathes, Princes and Iudges as Illiricus a zealous Protestant witnesseth of them. And lastly they contem­ned the Apostles Creed as Antoninus testifieth. The Picards whome Fulke accoūteth in the number of his faithfull, are disclaymed by Luther as infaelices haeretici, vnhappy heretiks. And because their first Authour denyed Purgatory, which Luther imbraced (saying: It is most certeyne to me that there is a Purgatory) he inueigeth agaynst him after this manner. Must we therfore belieue an heretike scarce borne 50. yeares ago, & con­tending the fayth of so many ages to haue beene false, especially when he doth nothing els then that he sayth, I belieue not, and so proueth all his owne things and disproueth all ours: Thus Luther exclaymed agaynst the Protestant Picardus for impugning Purgatory, and with the same outcry pursueth him for disallowing many articles, as strongly warranted by antiquity as that.

3. Petrus Abaylardus banded himselfe (as we reade in Saint Bernard) with Arius, and Nestorius concerning the Trinity, and the person of Christ: he indeauored by ma­ny reasons to proue that christ was not deliuered to death by the will of his Father. Constantinus Coproniuus whome Il­lyricus mentioneth amongst his witnesses of truth, agree­eth I confesse with protestants in breaking of images and disauowing their worship: But he was otherwise such a damnable heretike, and hellish Idolater, as he denyed our Lady to be mother of God with the Caytife Nestorius. He worshipped Venus, and offred humane sacrifices vnto the Diuell, as Suidas reporteth. Wickliffe also their great Ber. epist. 192. & 188. M. Simōs vpon the Reuela. pa. 142. giueth instance a­mong o-others of this Abaylardus. Illyr in Catal. testium pag. 836. 837. Suidas in lexico. Melancton epist. ad Frider. Mycon. quae praefixa▪ est veterum sententijs à se c [...]llect. de caena Domini. Patron is discarded by Melancthon Luthers scholler, because (sayth he) he foolishly confoūdeth the Ghospell with politik affaires. He contendeth it vnlawfull for Priests to possesse any thing proper or as their own: he will haue no Tithes payd but to Teachers. Of which propo­sitions Melancton deliuereth this censure: Pernicious and sedi­ditious [Page] [...] is that VVicklifian superstition which forceth the Ministers of the Church to beggery.

4. Secondly, besides these heresies which they held, anathematized both by Protestants, and vs; they maynteyned other articles of Faith, conformable to our Catholike doctrine, and disagreable from Protestants in points fundamentall. For this cause Luther reiecteth the VValdenses, or poore men of Lions, as halting in the article of Luther. in resolut. ca. de Suerm. Iustification, the principall ground, life and soule of Pro­testancy. They erre (quoth he) in that they belieue not only [...]ayth to iustify without workes, but that it must be confirmed with Charity; of imputatiue Iustice they know nothing. Melancton recordeth of Wickliffe, he vnderstood not a whit, nor held the Iustice of faith. Melanctō [...] ▪ loco citat. And why so? because he belieued with vs Iustification and merit of workes. He acknowledged also with vs the a­doration of Relikes, the worshipping of Images, the be­hoofull patronage and intercession of Saints. Which according to Caluin doth race the foundation of religion, stoppe all way VVicklif. de Euc. c. 9. in de­cal. super primo mā ­dato ca. 15. Item in ser. de assump. Mariae he sayth, hi [...] videturmi­hi quodim-possbile est nos prae­miari fine Mariae suf­fragio. Cal. l. 1. instit. cap. 20. Luther in coll. Germ. cap. de Sa­cram. alta­ris & cap. de Antichristo Fox in Apocalip. cap. 11. pag. 20 [...]. VVhytaker cont. [...]. q. 5. c. 27. fol. 489, Cal. l. 4. insti. cap. [...]. & entry to God. Luther abandoneth the Hussites, & warneth his followers, to forsake their communion, because they say priuate Masses, and because Iohn Husse departed not (as he testifieth) a fingers beadth from the Papacy. Foxe also affirmeth of him that he taughr & practised the same with vs, the same which i [...] taught at Rome concerning transubstantiation, Masse, vowes of Chastity, free wil, predestination, informed faith, the cause of Iu­stification and merits of good workes. Of Iouinian and Berenga­rius I might shew the like, that they defended many Ca­ [...]holike points of doctrine, which ouerthrow the very Tower of Protestancy. For if the Church presently falleth according to Whitaker, Caluin, and all learned Prote­stants and Catholikes also, as soone as she teacheth any fundamentall errour; how long hath the Protestants Church laine buryed in her owne ruines, which hath imbraced so many and such essentiall blasphemies?

5. Thirdly, although these false supposed Pro­testants, had all accorded in Protestants profession, yet [Page] they could not haue beene sufficient to vnderproppe the Although the Wal­denses wickli­fistes and the rest had agre­ed in one beliefe, yet they could not continue the neuer interrup­ted succe­sion of the Protestāt fayth. walles, or vnite the building of their discorded Babell, because the most of them liued at diuers tymes, in diuers Countryes, without any mutuall Society, or lineall des­cent, and with the interruption of many yeares one from the other. For VVickliffe was furnished with no authority, instruction, or consecration to preach, or administer Sa­craments from the VValdenses, nor the VValdenses from Be­rengarius, nor Berengarius from Iouinian, nor he from Aerius. They all started vp of themselues, maynteyned their seue­uerall sects in seuerall ages▪ without knowledge, or a­greements, without deriuation of fayth and ecclesiasti­call power from those their Predecessours, which is ne­cessary to vphould and continue the perpetuall and me­diate succession of the Church. Nay they were so farre frō composing an hereditary pedigrece, or line of descent a­mongst themselues, as they were all for the most part, or Epiphan. & Prat. l. 1. Elenchi. v. Aeriā. Aug. haer. [...]2. Prat. in Eieae. verbo Be­rengar. Fox in his act. & mo­numents. fol. 628. Stow in his Annalls. pag. 464. M. Iacob in his de­fēce of the Churches and Mini­stery of Englād pag. 13. Georg. Mi­lius in explicatione Conf. August. Art. 7. pag. 137. 138. their chiefe beginners & prime founders, of our religion, before they brake forth into schisme and heresy. So Ae­rius was a Priest, and disciple to Eustachius Bishop of Sebasta in Pontus. Iouinian a Monke of the Citty of Rome in Italy. Be­rengarius Archdeacon of Angiers in France. VValdo a rich and Catholike Marchant of Lions. VVickliffe a sacrifying Priest the Parson of Lutterworth in Leicester shire, who sayd Masse (if Maister Iacob an earnest Protestant may be credited) e [...]ē to his dying day. Therefore they had no Church in which they were borne, none frō whence they were propagated but only ours: the Protestants Church had no being whē they beganne, no being in England▪ when wickliffe: in Ly­ons, when VValdo: in any other Countrey, when the for­mer sectaryes peeped vp; neyther of late had it any being in Scotland when Knox, in France when Caluin, in Suitzer­land when Zuinglius, in Germany when Luther, first preached his ghospell. For as Georgius Milius wisely obserueth: graunt that Luther had any predecessours, and Lutherans reformation wilbe altogeather needles.

6. Finally if Protestants had any complices, or [Page] vpholders of their sect in Morauia, Bohemia, Calabria, [...] (the largest tractes M. Fulke nameth for the openly Fulke. in cap. 12. A­poc. sect. 2. [...]nowne continuance of his Church,) they should haue gone, and deriued from them the pedigree of their Pastors, their power and commission to preach the gospell. They (as all other preachers in former tymes haue beene accustomed when their authority hath beene called in question) should haue asked of them Litteras formatas, dimissory, or te­stimoniall letters, to giue testimony of their calling, which Our gho­spellers had no te­stimoniall letters frō any church or Pastour before their dayes. Iero. ep. 89. we haue so often conuinced to be surreptitions, and vsur­ped. For if Saint Paul had not had (as Saint Hierome sayth) security of preaching the gospell; if it had not beene approued by Peters sentence, and the rest that were with him, who were vndoub­tedly imbraced as true Apostles, how durst you without [...]ny allowance, and approbation of your auncestours, [...]eginne to preach your Ptotestant fayth? Was it inough [...]ou gathered it by your owne diligent, yet deccauable interpretation, out of the holy Scriptures? And was [...]t not inough for him to haue his Gospel by infallible re­ [...]elation immediatly from God? Had he lost his labour, & runne in vaine, without the attestation of the Pastours of the Church? And do you thinke to reape any fruite by pre­aching, without any euidence or approbation from Christes vicegerentes vpon earth? Yf he (who had his doctrine from heauen at least (as Reynoldes graunteth) to ad Galat. 2. v. 2. Reynoldes in his con­ference c. 4 diuis. 2. fol. 134. Theophil. l. 2. de pas­chat. stop the mouthes of false seducers, who disgraced him, [...]s lately crept into the Apostleship) did conferre with [...]ter and the rest of his predecessours, why did not you [...]stly accused by vs, as wrongefull intruders, as wolfes, & vsurpers, put your doctrine to the like triall, conference [...]d examination of your forerunners? Theophilus Bishop o [...] Alexandria anoucheth of Origen, that he was possessed with the spirit of pride, because he conferred not his faith with his auncestours, as Saint Paul did: and were you hin­ [...]ered with the like spirit from putting your doctrine to the approbation of the Church? Or was it because you had not indeed any Church in the world, any Bishop to impose handes vpon you, any Temple, Oratory, Iudge, [Page 112] or Tribunall to haue recourse vnto, not any man liuing to approue your fayth, or giue testimony of your cal­ling, but such as you had first seduced, and bewitched with your follyes.

CHAP. XIII. Wherein is ouerthrowne the like Clayme which Prote­stants make to the Professours of the Roman Church: agaynst Doctour Fielde, and Mayster White.

MAISTER Doctour Field and Maister White not finding sufficient stones amongst the forenamed heretikes to rayse the Temple of their Sectaryes, not finding any publike assemblies in Morauia, Bohemia, Calabria &c. nor any latent and hidden resortes in the Hyr­cinian woods & other parts of Europe proper to themselues, they lay hold on the chiefest Rocks and pillers of our Church, to stay vp thier ruinous sheep­cote. And as the harlot before Salomon hauing killed her [...]. Reg. 3. owne, pretended right to anothers child: So they in be­halfe of their barren and harlotry Conuenticles, depriued of true parents and maynteyners of their beliefe; entitle themselues to the noble issue of our fruitfull Mother, to [Page 113] the right of her ordinary succession, and lawfull [...]a­ [...]ours. For Field auerres of the Protestant Church that, Before Luthers dayes it was the knowne and apparent Church in the Field in 3. booke of of the Church ca. 6. pag. 72. VVhitein his defence of the way to the true Church ca. 44. fol. 424. Fulke in c. 20. Apoc. sect. 6 Field ibid. pag. 73. VVhite in his way to the true Church §. 45. fol 338. and. § 50. fol. 372. in his defence of the same way. c. 44. fol. 420. VVhitak. cont. 2 pa. 165. world, wherein allour Fathers liued and dyed, wherin Luther and the rest were baptized, receaued their Christianity, ordination, & po­wer of mynistery. Which White acknowledgeth saying: For the first 600. hundred, we assigne the Church wherein the Fathers li­ued, and for the rest to this day we will assigne no other catalogue, then the Church of Rome it selfe. Thus the Protestants Church, which in the opinion of their greatest Clarkes, was la­tent and inuisible; or which continued in desert corners be­fore Luthers appearing; is now by their followers made at the same tyme famous and apparent, euen the glorious & renowned Church of Rome it selfe: so ill do the schol­lers agree with their Maysters, the children with their Fathers. But when we oppose against thē that the Church of Rome is that superstitious and Antichristian Church, which peruerted (as they falsly auouch) the very founda­tions themselues of Christian religiō: They answere that the stiffe professours and maynteyners of Popery, were not the true Church, but a daungerous and wicked saction ty­rannyzing ouer mens consciences. A disease, a contagion outwardly cleaning to the Church or breeding as a gangrene within, and corrup­ting the pure doctrine but by a little and little: vnder which faction notwithstanding, and even in the midest thereof the true Church con­tinued. In which manner say they the Church was in the papacy, but the papacy was not the Church.

2. This is their last & most deceiptful mask by which they thinke to duske mens eyes, and amaze their wittes with disguised wordes, when they cannot satisfy their Aug. l. de bapt. cont. Donat. ca. 6. & 7. consciences with any substantiall answere: for although the contagion of the papacy by little and little corrupted the pure doctrine, yet it came to be deadly and damnable according to them, in diuers points, for many yeares ago. Whereupon I dispute, although not altogeather with the same wordes, yet with the same force of reason as Saint Augustine doth agaynst the Donatistes. When that contagi­on or the Roman errours came to be deadly, eyther they [Page] contaminated the Church, or did not contaminate it? Choose which of these you will? say they contaminated An vna­uoydable dilemma cōcluding agaynst Prote­stants. it (that is, defiled it with such hereticall and blasphe­mous doctrine as could not stand with the being thereof) & the Church hath perished as Saint Augustine inferreth, Christs promise hath fayled, there was no meanes left for you to be propagated, or new borne in Christ, no meanes of ca­techizing or instructing you. Say they defiled not the Church, neyther could they haue defiled you by remay­ning in it: why then did you separate your selues from August. in same place. it? Why erected you an Altar agaynst the Altar of the world? Why with the sacriledge of most haynous schisme presumed you to diuide the vnity of the Church? How cometh it to passe, that, whilest, by shunning the small faultes, Aug. ibid. which your selues do faygne, you runne into the sacriledge of schisme more grieuous then all other faultes? For is not this sacrilegious and schismaticall diuision to preach new doctrine, to mi­nister Field in his third book of the Church ca. 6. & 7. fol. 72. 73. 74. 75. new Sacraments, and not to participate with your mother Church in fayth and communion?

3. Both Mayster Field and White make answere, that the errours of the Roman Church defiled not the whole but some part of Christs mystical body, as a canker which corrupteth not the whole but some part of mans flesh: after which manner they call it a faction, a disease VVhite in his way to the true Chu. §. 45. & § 50. In his defence of the same chap. 44. pag. 420. The Pro­testants cānot say they com­munica­ted with the Papa­cy. which infected the papacy, but not the Church; and so pretend that they haue separated themselues from the cō ­tagious faction, not from the true Church. But they still walke in mystes out of which we must leade them with this second dilemma. Eyther the true Church whose So­ciety our Protestants challenge, did so continue with the papacy, as it participated with it in sacrifice, and Sacra­ments, in publike faith and open communion? Or did not participate, but made a Church by it selfe mynistring Sa­craments and preaching the word apart from the Papists? If it participated with that preuayling faction, they were contaminated with their heresies, defiled with their er­rours, and so the papacy was not only a contagion out­wardly cleaning to the Church, or infecting it in part, [Page] but inwardly canckering, and corrupting the whole, all [...]ere made partakers of her disease, who openly admitted and professed her doctrine.

4. Agayne, if the Protestant Church communi­cated with the Papacy, and submitted her selfe to the ty­ranny of her faction, at least for feare, and in outward shew, howsoeuer they belieued aright in their inward harts, they were all eyther hypocrites, or base dissemblers, all open idolaters and deniers of Christ; they were all de­priued Luc. 9. v. 26. Rom. 10. vers. 10. of the meanes of saluation: For he that shalbe ashamed of me and of my wordes, him the Son of man shalbe ashamed of, when he shall come in his maiesty. And, with the hart we belieue to iustice, & with the mouth confession is made to saluation▪ Which as I haue al­ready confirmed by the testimony of Caluin, so now I Field. l. 1. c. 10 fo. 1 [...]. strengthen with the authority of M. Field. Seeing (sayth he) the Church is the multitude of them that shalbe saued, and no man can be saued vnlesse he make confession vnto saluation (for Faith hid in the hart, and concealed doth not suffice); It cannot be but they that are of the true Church, must by the profession of the truth, make themselues knowne in such sort, that by their profession, & practise they may be discerned from other men. So he.

5. Moreouer, if the true Church of the elect did communicat with the Papacy in preaching of the word, and administration of Sacraments, from Saint Gregory the great till Luthers dayes, for almost a thousand yeares space, eyther the Papacy it selfe was the true Church, or Christ had all that while no true Church, no spouse vpon earth, because the true Church cannot possible be without the true preaching of the word and administration of Sacra­ments; which are euen in our aduersaryes opinion the es­sentiall markes and properties of the Church; and where they cease, the Church according to them must perish Whitak. in his ans­were to the third reason of M. Cam­pian. and decay. VVe ascribe (quoth Whitaker) those properties to the Church, which comprise the true nature of the Church, whose pre­sence make a Church, and their absence marre or destroy a Church. Wherefore sith no other truth was preached in the Papa­cy, then the Roman Catholike fayth; eyther that was true, or no other true fayth was openly professed vpon [Page] earth. On the other side, if our aduersaryes do answere, They cā ­not ans­were they commu­nicated not with the papa­cy. that they communicated not in fayth, and Sacraments with the Papacy; but made a separate Church by them­selues, distinct from it, in which the true word was prea­ched, and Sacraments mynistred: Then that pure & Pro­testant Church, needed not the reformation of Protestāts, from that Luther should haue learned his faith, to that he and followers should haue ioyned themselues: Then if they challenge such a Church, they are engaged to name the persons who maynteyned their doctrine, the people who imbraced it, the tymes and places in which it was Protestāts vrged to shew their temples councels and coun­tryes con­uerted by them. taught; they must shew vs what Temples they built, what Councells they gathered, what bookes they wrote, what heretikes they condemned, what Countryes they haue conuerted and instructed in the fayth: For it is impossible their Church should continue so many ages distinct from the Roman Papacy, and no monument be left, no steppes remayne, no notice taken of it; at least by the preuayling faction as they terme it of the Romane Church, which diligently recorded the names and heresies of euery parti­culer person, who at any tyme stood vp or defended any doctrine contrary to hers. Yf the Romane faction tyran­nyzed ouer them, blotted out their names, defaced their Sparke in his answere to M. Iohn d' Albins pag. 53. 54. workes, razed their Churches, burned their Records (as Sparke fayneth) some Chronicler or other, some frend or enemy, some Protestant or Catholike, would haue regi­stred those ransackinges, or mentioned the vtter abolish­ments our Gouernours made of them: Otherwise what warrant haue Protestants to belieue, what euidence to shew they had such professours? To belieue without gro­und in ciull matters is vnaduised lightnes, in matters di­uine, rashnes inexcusable. I proceed.

6. Two other seeming answeres some of our late Reformers are wont to coyne. First, That seeing the Pa­pacy Other e­uasions of our secta­ryes reie­cted. preserued the kernell of religion, belieued the Tri­nity, the Incarnation, and passion of Christ &c. their Protestant Church might be saued in it, although it se­parated not it selfe in communion from her. But this cā ­not [Page] be: For the Pelagians, the Donatistes, the Circumce [...], held these and many other grounds of true religion, yet no mā could be saued participating with them; nor with the Quartadecimani, nor with any heretical Congregation, although it dissēted from the true Church but in one he­resy alone. Therefore although the papacy imbraced the Fulke in c. 1 [...]. A poc. sect. 2. forenamed principles of fayth, yet beccuse it was defiled according to you, not with one, but sundry heresies, which vndermined the castle of heauenly beliefe; the mayntey­ners of Protestancy coulde not be members of the true Church, abiding in the false; they could not be vnited to God in the house of Belial, partake with Christ in the seate of Antichrist, as hath beene other where more largely discussed.

7. Their second euasion is, that ignorance might Ignorāce cannot ex­cuse our sectaries auncestors in cōmu­nicating with vs, if we da­nably er­red. free their confederates from the danger of damnation, in cōmunicating with our Church vntill the truth of their Ghospell was reuealed, and our errours discouered vnto them. But I answere that the plea of ignorance of matters necessary necessitate medij, as the only meanes to atteyne sal­uation, in iustification & other articles of like tenour, on which the summe of religion in Protestants opinion de­pendeth, cannot be admitted in the Court of conscience, before the tribunall of heauen. For of such ignorance sen­tence is pronounced by the Apostle: Yf any man know not, he shall not be knowne. And, VVhosoeuer haue sin­ned without the law, without the law shall perish. Agayne, albeit 1. Cor. 14. v. 38. Rom. 2. v. 12. the Church of God may for a tyme be inuincibly igno­rant of some truth not necessary to saluation, yet neuer of any necessary truth. Wherefore if imputatiue iustice, if only fayth without merite of workes, and many such like protestant articles, be necessary to be belieued; the igno­rance of them must needs cause al their auncestours to for­feit Field in his first booke c. 10. p. 19. eternall blisse; especially sith Field therein subscribeth to the Apostle: That no man can be saued vnlesse he make confessi­on to saluation &c. and by profession of truth make himselfe knowne.

8. Besides, as the Church cannot be ignorant of a ne­cessary [Page] article, much lesse can it generally professe any dā ­nable errour, any pernicious falshood, as all latent Pro­testants openly did liuing in the Papacy, and publikely professing (as they account it) our erroneous doctrine. This the promise of Christ, the assistāce of the holy Ghost, the protection of God would neuer permit his Church to doe.

9. This were to frustrate the comming of Christ, the price of the bloud, his preaching of his Ghospell. For why did he take such paynes to preach the truth, if igno­rance might excuse vs? Why did he suffer death to abo­lish Matth. 28. Ephes. 4. Ioan. 14. & 16. all errours if his people haue beene so long ouer whel­med with them? How doth he raygne for euer in the Kingdome of his Church, if that for these many ages hath been subiect to Sathan? Did not he promise that when he should be exalted he would draw all thinges vnto him? Did not he promise to cooperat with his Pastours bapti­zing & teaching to the consummation of the world, that neither they might erre nor we be carried away with the Tertullia. de Praes. c. 28. vayne blastes of errour? Was not the holy Ghost sent to teach all truth and that for euer? Did not God forewarne vs that the preachers of the new Testament should neuer be silent from praysing his name, enioying his spirit, and deliuering his wordes from generation to generation e­uerlastingly without interruption? Vpon these assurances Tertullian deemed it so great a blasphemy that the whole Church of God should be spotted with errours as he thus Tertul. ib. cap. [...]9. prouoketh Valētinus the heretik. Age nunc &c. Go to now, ha [...]e all Churches erred &c. hath the holy Ghost had regarde to no one, to leade it vnto truth; sent for that end by Christ, demaunded for that end of the Father, that he might be the Doctour of truth? (Forsooth) the Steward of God, the vicar of Christ hath neglected his office, permitting the Churches otherwise to vnderstand, otherwise to belieue t [...]en he by his Apostle preached. A little after he scoffeth at him and others in this sort. The truth expected some Marcionistes and Valentinians (Lutherans and Caluinistes) to be infranchised by them. In the meane tyme the Gospell hath beene wrongfully preached, wrongfully belieued, so many thousand of thousands wrongfully Christned, so many [Page] workes of faith wrongfully administred, so many miracles, so many gifts wrongfully imployed, so many priesthoods, so many offices wrong­fully executed, in fine so many Martyrdomes wrongfully crowned. Yf Tertullian thought [...]t a calūniation so infamous to affirme this of the Church for a little more then a hundred yeares space, how monstrous is the report of our Reformers who venture to attach it of superstition, ignorance, & idolatry during the long tract of a thousand yeares?

10. Lastly, although ignorāce may now & then excuse the not belieuing of some particuler mysteryes, yet the ig­norant who otherwise incurre the displeasure of God can neuer gayne his fauour, or recouer felicity, vnlesse they be pardoned their sinnes, and become members of the true Church. Out of the Church no pleading for pardon, no excuse can be heard, to put a sinner in hope of saluation. Otherwise the Iewes, the Turkes, the Pagans, & al such as haue been misled by heretikes might pleade this excuse. But the hiddē Protestāts who lurked in the Papacy, were not members of the Church: They made not the true Church, where remission of sinnes is only to be had; apart by themselues, nor together with vs, vnles they acknow­ledge our church to be true. Which if they graunt (as needs they must, vnlesse they precipitate their forefathers into hell by diuiding them from the band of Gods spirituall campe) they ought to returne their chiefest ringleaders & all their complices for blasphemous slaunderers, in calum­niating the spouse of Christ, in calling his Virgin with a sa­crilegious Hieron. in dialog [...] ad. Luciferia. cap. 8. tongue (for these be Saint Hieromes wordes) the strumpet of the Diuell: the whore of Babilon, the seat of Antichrist, the [...]inagogue of Sathan &c. They are bound as Field counsayleth [...]hem to imbrace her communion, follow her directions, & rest in her Field in his dedicatory Epistle to the Arh [...] ­bishop of Cāterbury. [...]dgements. They are bound to belieue Transubstantiation, [...]rgatory, inherent Iustice, Intercession of Saints, worship of Images, [...] all other articles which she in her generall Councells, out of the word of God, by lawfull authority hath publi­kely enacted, or els they are to be accounted heathens, & publicans, who obey not the Church: they are to be cēsu­red as heretiks who rebell agaynst it.

[Page] 11. Yf ours were the true Church, howsoeuer they imagine it to be stayned with errours, yet their separation from her is an Apostacy from Christ, a diuorce from his spouse, a dismembring from his body, and a most execrable disunion and schisme from the vnity of Gods chosen flocke. Which cannot by any ignorance be excused in you, nor by any ill liues of our Prelates, tyranny of publike, or abuses of our priuate men, be warranted to be lawfull. For Saint Paul reprehē ­ded Aug. l. 3. cōt. ep. Par. cap. 4. Incests, Contentions, and many other faultes in the church of Corinth. The Prophets did the like in the church of the Iewes, yet they neuer presumed to separate them­selues from them in fellowship and communion. Moyses h [...]h cryed, (sayth Saint Augustine) Isay hath cryed, Ieremy hath cryed, let vs see whether they deuided the people of God; how [...]oatly did Ieremy rebuke the wicked liuers of his people, yet he was a­mongst Aug. l. 2. cont. lit. Petil. c. 51. them, he entred the Temple togeather with them, he frequen­ted the same Sacraments, in that Congregation of the wicked he liued. In another place, writing of the Prelates faults which ought not to cause any schisme in the people, he thus chal­lengeth the Donatist Petiliā (the Caluiniā Protestāt) VVhy doest thou call the Apostolike chayre the chayre of pestilence? Yf for the mē, why? Did our Lord Iesus Christ for the Pharises any wrong to the Chayre wherin they sate? Did he not commend that Chayre of Moyses, and preseruing the honour of the Chayre, reprooue them? For he saith They sate vpon the Chayre of Moyses, that which they say do ye. These thinges if you did well consider, you would not for the men whome you defame blaspheme the Sea Apostolike wherewith you do not communi­cate. Ibid ca▪ 61. And a few Chapters after: Neyther for the Pharisees (i [...] whome you compare vs not of wisdome but of malice) did our Lord cō ­maund the Chayre of Moyses to be forsaken. In which Chayre verily he figured his own For he warneth the people to do that which they say & not to do that which they doe, and that the holines of the Chayre be in no case for̄saken, nor the vnity of the flocke deuided for the naughty pa­stours. Caluin. lib. 4. instit. c. 1. §. 12. 14. 15. 16. 17. 18. 19.

12. Yea Caluin also discoursing of this matter, sayth, There may some faultines creepe into the Church in the ad­ministration of the doctrine, and of the Sacraments, which ought not [Page 121] to estraunge vs from the communion of it. A little after, For as much as there is no man which is not wrapped with some little cloud of igno­rance: eyther we must leane no Church at all, or we must pardon a being deceaued in such thinges as may be vnknown without violating the sum of Religion. Where he proueth by the testimony of S. Cyprian by the former example of Saint Paul, of the Prophets, & of Christ himselfe, That neyther the pestilence of vices, nor corruption of manners & doctrine in matters of such mo­ment as do not endanger saluation should euer withdraw vs from the fellowship of Christs flock, yea he there auer­reth, that, the departing from the Church is a denying of God and of Christ &c. Neyther can there be imagined (sayth he) a fault more Caluin. [...]b▪ cap. 1. §. 10. haynous then with wicked breach of fayth, to defile the mariage which the only begotten sonne of God, hath vouchsafed to contract with vs. Hi­therto Caluin.

13. By which you see, that if the Roman Church was at Luthers rising, the true Church of Christ, he should not haue forsaken the band of her communion. Yf it was not, no Church remayned by which he might be [...]ne, or you propagated, none in which the truth was [...]eached, & Sacraments ministred; & so no Church can [...]ou find by your own essentiall propertyes of finding the Church. In liew of which I shall display such euident & [...]parent marks, as al both rude & learned, simple & wise, [...]ay manifestly discouer the true Church of Christ. And [...]rst I will handle fowre most honourably mētioned both [...]n the Nicen & Constantinople creed that it is one, holy, Ca­ [...]holike, & Apostolicall; wherin vnity & consent in fayth, san­ [...]ity in doctrine & manners, the name Catholike, with [...]e sense & meaning therof, Apostolicall succession, are [...]lainly intimated as the vndoubted notes & badges of the Church.

CHAP. XIIII. In which Vnity is explayned, and strongly proued to be a marke of the Church: Agaynst Doctour Whita­ker, and Doctour Fielde.

AS the soueraigne and incompatable goodnes, the prime verity and truth it selfe, is one, the same, constant & vn­chaungeable: So whatsoeuer par [...] ­keth most of vnity, constancy, and in­tegrity, that approacheth neerest to the perfection of truth, and whatso­euer is variable, chaungeable, seuered by schisme, & rent by diuision; that proceeds from obliquity of errour that i [...] infected with the corruption of falshood. Hence it com­meth that vnity is a cleere and manifest token of the true Church, a note of Christes Kingdome, whereas diuision schisme and variance, is the brand of heresy, a proper & peculiar blot of the peruerse wicked and Sathanicall sy­nagogue: by which it falleth vpon a sudayne to irrepa­rable ruine, and vtter desolation, as our Sauiour diuine­ly witnessed, saying: Euery Kingdome deuided agaynst it selfe shalbe made desolate, and house vpon house shall fall. So we read that discorde and rebellion hath beene the generall destructi­on Luc. 11. 17. and bane of common wealthes; and vnion, peace, and [Page 123] concord hath beene alwayes the stay and preseruation of them.

2. I speake not heere of that which the Philoso­phers call numericall or indiuiduall vnity, by which the Church is on it selfe, and deuided from all false or here­ticall assemblies; but of the vnity of consent, and agree­ment, by which the members of the same Church, though of diuers nations, languages, customes, dispositions, yet are all vnited in the same fayth, lawes, sacrifice, religion. They are all carefull as Saint Paul exhorteth, to keep the vnity of the spirit in the band of peace: To be of one accord and one iudgemet. For which cause Christ earnestly prayed and vsed many other effectuall meanes, he ordeyned vs all to one end and goale of felicity: You are called in one hope of your vocation. He taught vs to acknowledge as Saint Paul writeth in the [...]ame place, one Lord, one fayth, one Baptisme, one God and Father of Eph. 4. v. 3. Phil. 2. v. 2. Ioan. 17. v. 11. Eph. 4. v. 4. & v. 5. 1. Cor. 10. v. 17. 18. all. He nourisheth vs with one bread, his owne sacred flesh. He incorporateth vs in one body. He guideth vs with one and the same spirit, and that all thinges might be order­ly disposed, he submitteth vs in his absence to the obedi­e [...]ce of one head, his vice gerēt vpon earth: by which the p [...]erogatiue of vnity, is principally maynteyned, and [...]refore Saint Augustine termeth the sea of his residence, C [...]hedram vnitatis, the Chayre of vnity. And Saint Cyprian, Aug. ep. 166. Cypriā ep. 73. Optat. l. 2. con. Parm. Iero. con. Iouin. & cont. Lucif. Leo ep. 84. Bernard l. 3. ad Eug. Irae. l. 1. c. 3. [...] Peter vpon whome our Lord built his Church, he instituted and [...]wed the beginning of vnity. The like hath Optatus, rhe like S. [...]rome, and Saint Leo.

3. By the assistance of Gods holy spirit, and [...]y the subordination of the people, Priestes, Pastours, & Bishops, to this supreme head, the Pope of Rome, which Saint Bernard resembleth to the subordination of the An­gells, Archangells, Cherubims, and Scraphims to Al­mighty God, there is preserued in the vniuersall Church spread ouer all the world, that admirable peace, and per­fect argrement as if it dwelled (to vse Saint Irenaeus words) [...] one house, enioyed one soule, and one hart, she preacheth, teacheth, and deliuereth the thinges shee belieueth so conformably as if she spake with one mouth. For sayth he, Although there be different languages, [Page 124] yet the vertue of traditiō is one & the same. Neyther do those Churches which are founded in Germany, belieue otherwise, or otherwise deli­uer; Nor those that are amongst the Hiberians, nor those that are in the East, nor those that are in Aegypt, nor such as are in Libya, nor such as are planted in the midest of the earth. But as the sunne, that workemanship of God, is one and the same in the vniuersall world; so the light, the preaching of truth, euery where shineth, and enlighteneth all, who will come to the knowledge therof.

4. This conformaty of doctrine which Irenaeus marked in the vniuersall Church of his tyme, where can we now discouer but amongst the Professours of the Ro­man fayth? Goe into Asia, Goe into Africa, sayle into In­dia, passe into Iaponia, compasse the East, and returne in­to Al Catho like pro­fessours are vnius Labij, of the same speach or language. the West, and you shall behold all Countryes, all pro­uinces, all Cittyes, euery professor of our Religion vnius Labij, of one language, of one hart, and soule, in Sacra­ments, sacrifice, and all Articles of fayth. The reason is be­cause they all as I [...]outhed aboue, submit themselues to the iudgement of one soueraygne, and supreme head: who guided by Gods spirit, infallibly gouerneth, and vn [...]th the whole body. From whome if any dissent, he is seu [...] ­red, and cut of from the rest of the members.

5. Amongst Protestants no such thinge, nothing but schismes, iarres, and mutuall discordes, such as Sa [...]t Aug. l. 18. de ciuitat. Dei ca. 41 Iraen. l. 1. Tertull. de praes. Hil. l. 7. de Tri. Chrysostō. Hom. 20. operis im­persect. in Matth. Parkes a­gaynst VVillets Limbo­mastix. Augustine discouered amongst the heathen Philosophers; [...] such as Irenaeus, Tertullian▪ S. Hilary, and S. Chrysostom, amongst auncient heretikes. For example, trauayle into these ou [...] Sectaryes dominions, one fayth shall you find in one Countrey, another in another, one in Saxony, another in Germany, another in England. This at Geneua, that at Zuricke &c. What shall I speake of Citties and countries▪ examine the fauorites of any particuler sect, no agreemē [...] amongst them, no towne, no village, no, man perseue­reth long in the same beliefe. But they often change and vary from themselues, coyning, as Saint Hilary reporteth of the Arians, yearely and monethly faythes. Euery man (sayth M. Parkes) maketh Religion the handmaid of his affections. VVe may say now that there are so many faithes, as willes, and so many doctrines, [Page 125] as manners of men, whiles eyther we write them as we list, or vn­derstand Beza ep. 1. and Andr. Dud. repe­ateth his wordes. M VVil­liam Rey­nolds in his preface be­fore his re­futation of M. VVhi­taker re­prehen. Ca­uils. them as we please, in so much that many are brought to their wits ends not knowing what to do. Which Duditius an eminēt Protestant in the fight of Beza, obiecteth agaynst his own brethren: which Maister VVilliam Reynolds our Catholike writer notably declareth, in the changes and alterations of our English gospellers, in the dayes of Queene Elizabeth: and I might further specify in many particulers since the raygne of our gracious King Iames.

6. For in her dayes the reall presence was VVhi­taker cont. 2. q. 5. c. 7. pag. 89. Reynoldes in his fifth cont. folio 657. Sparks in his answere to M. Iohn de Albins fol. 235. See these wordes of the Bishop of Ely allo­wed by Ca­saub. in his aforesayd answ. to Car. Peron [...]. 16. Causab. pag. 33. In the conf at H [...]mp. court. Reynolds in his 4. co [...]lus. Field in his [...] ▪ book. c. 10. & 11. Field in his third booke of the Church c. 22. fol. 118. Illiricus in clauo Scripturae de varia &c. tract. 6. dupl. iustit. & instific. Field in the place before cited. im­pugned as implying contradiction, and destroying the humane nature of Christ. Now it is allowed as nothing impossible. VVe agree with you (sayth the Bishop of Ely) con­cerning the obiect, all the strife is aboue the manner: &c. we belieue the presence, we belieue I say the true presence as well as you &c. Then yearely shrift, or auricular confession was an antichristi­an and popish bondage, a butchery of mens consciences: now the Fathers who ordeyned it had their reasons why they thought that such manner of confession would further the easier atteyning to sal­u [...]tion. Then to pray for the dead that their soules might thereby be reliued, was new, fantasticall and superstiti­ [...]us popery; Now to desire of God rest for their soules was an aun­ [...]ent custome, and is referred by his Maiesty to the head of thinges pro [...]able or lawfull. Then when a woman was head, a woman might lawfully baptize, and Christen infants; Now the midwifes christing is vnallowable and of no force at all. Then the holy Catholike Church which we belieue was the whole company of Gods elest &c. which is hidden and inui­sible. Now it is the visible society wherein the syncere outward pro­fession of the truth of God is preserued. Then all workes of man performed in grace, were so stayned with sinne, as they could not deserue any reward at the handes of God: Now a distinctiō is found of two Courtes, The one of exact tri­all, the other of new obedience, in which God sitting giueth commaundement of workes of righteousnes, and duly re­wardeth [Page 126] them. When we are iustified, sayth Field, God requi­reth of vs a new obedience, iudgeth vs according to it & crowneth vs for it. Diuers other articles I might recount in which our aduersaryes pressed by Catholikes haue slidden out of the path which their predecessours haue trodden. But of their variances more hereafter.

7. This inconstancy & disagreement of theirs, pro­ceedeth not from that they come single into the field to en­counter with vs wel secōded by our friends, (as a worthy knight of the Protestants religiō wold once haue excused the matter to me) but it ariseth (as another writer of their Sir Edwin Sands in his relatiō. own beareth witnes) for want of some one Patriarch or more, to haue a common superintendance and care of their Church, for corres­pondency and vnity. For want of some ordinary way to assemble a generall Councell of their part, the only hope remayning euer to asswage their contentions. From want of due subordination, that the Cypriā l. 1. Ephes. 3. ad Cornel. Priest of God (as Saint Cyprian teacheth) is not obeyed, nor one Priest in the Church for the tyme, nor one Iudge in liew of Christ is had in minde. From want of one supreme, certeyne and in­fallible rule of deciding debates, which fall out amonge them. For although the scriptures vpon which they seeme to rely, be (as Whitaker vrgeth) constant sure, and inflexibl [...] in themselues, yet they imbracing their owne constructi­ons VVhitak. cont. 1. & cont. 2▪ q. 5. cap. 8. pa. 407. and interpretations of them, what meruayle though they be shaken with as many winds of contrary doctrins, as there be seuerall humours and affections of men? Whilst euery one (as Tertullian noteth) doth forme and fashion that which he receaueth, according as of his owne minde he deuised it. Whilest nouices haue liberty to controle their superiours, & scho­lers (sayth Irenaeus) may boast and glory to be reformers of their Tertull. in praes. adu. haer. 42. Iren. l. c. 5. & 8. maysters. For as the forenamed Tertullian pithily discour­seth; The same is lawfull to the Valentinians which was lawfull to Valentinus; to the Marcionists which to Marcion, (to the Calui­nistes which to Caluin) of their owne to frame or reforme their fayth. Because euery one may challenge the same spirit, the same gift of interpreting as his forerunner did. This pre­tense Tertull. in the same place. is often alleadged by euery Puritan and Protestant, who varieth from the opinion of his first authour or be­ginner. [Page 128] Luther for example, and his chiefe disciples are VVhitak. cōt. Durae▪ pag. 28. VVhitak. cont. Sand. pag. 92. VVhitgift defens. tra. c. 7. p. 20. in my o­pinion. ib. pag. 291. cited agaynst Whitaker. He answereth. VVhat is that to me? I care not what they misliked. And Whitgift of Caluin sayth, I am not so wholy addicted vnto him, that I will contemne other mens iudgements &c. VVhen as in my opinion, they come neerer to the true meaning and sense of Scripture then he doth. Others he reiecteth saying: They were men, and therfore though otherwise very watch full, yet such as slept sometyme. Thus with shew of modesty if they can, if not, The spirit of God (say they) is not tyed to any man but breatheth where he lists, and therefore he that imagi­neth he is carryed with this gale hath sufficient warrant to ruffle in Scripture, and expound it as his owne priuate perswasion seemeth to leade him. Frō hence spring such flouds of dissentions, as I may verify of Protestants, that which a diligent historiographer noted in the Turkes, only changing the wordes Touching the law, The Alcoran, & Septeme. cast. 20▪ Mahomet himselfe, there is that discord and difference amongst them, as if a hundred of them be asked what they hold in these pointes, not on [...] will answere to the minde of another. Examen when you will y [...]ur Mynisters apart, or conferre their workes and wri­ [...]ngs one with another; & you shall not need any further [...]oofe. You shall see no two in the world, consorting to­ [...]ather in all essentiall pointes of fayth; if (I say) they be [...]el sifted by interrogatories, on euery point & examined [...] part.

8. But two thinges are here opposed by our aduer­saryes; The one agaynst our vnity, The other in excuse of their diuisions. Against vs, Field obiecteth the vnity & agreemēt of the Armenians, Aethiopians & Christians of Field in his 2. booke c. 7. pag. 54. VVhitak. cont. 2. q. 5. cap. 8. Muscouia & Russia. Whitaker the accord & cōspiratiō of [...]he wicked in euill, of Pirates in Piracy, of Rebells in re­belliō. Therfore vnity (say they) is no signe of truth. I ans­were not any vnity or accord, in some one point whatsoe­uer maketh this marke; for all heretiks agree in rebelling gaynst truth, & many may accord in some one schisme or heresy, as they whome M. Field rehearseth do. Likewise a small number of desperate fellowes, vpon a set plot, in some one or two designements, in hope of gayne or pre­ferment, [Page 128] may (as Whitaker vrgeth) for a short time com­bine togeather. But without any such hope league or cō ­bination, for innumerable millions, so far dispersed, in so darke obscure & manifold mysteryes of fayth, to the pre­iudice of their estates, & losse of their liues, so many ages, so vniformly to agree; notwithstanding such alienations of mynds, diuersity of factions, by people & Prince; not­withstanding so many other strifes, and debates, so many Ioseph Hal in his book intitled the Feace of Rome. Read of this S. Aug. l. [...]8. de ciuit. Dei ca. 41. Field in his 3. booke c. 4 [...]. [...]nd in app 1. part. fol. 23. 24. VVhite in his way to the Church §. 33. VVhitak. cont. 2. q. 5. chaunges, alterations, & reuolutions of common wealths; notwithstanding such alteration & variety of opinions, which M. Ioseph Hall heapeth togeather in matters in­different, or then not defined (for in all the great and idle muster he maketh not one essentiall variance doth he mē ­tion, that euer was amongst the Professors of our Church) This I say, is an euident and irreprouable token of some diuine and heauenly spirit, in breathing, guiding & vni­ting the harts of Roman Catholikes.

9. In excuse of their diuisions Field, White & Whi­taker reply, that they are likewise but verball, vpon mistaking not materiall or essential, not in substantiall or fundamental points. And Field most hypocritically addeth: I dare confidently pronoun [...] that after ful and due examination of each others meaning, there sha [...] no difference found touching the matter of the Sacrament, the vbiqu [...] ­tary presence, & the like, betweene the Churches reformed by Luth [...] ministery in Germany, and other places; and those whome some men malice call Sacramentaries. Hath this Sectary any dramme o [...] modesty or sparke of syncerity left? who dareth confidently pronounce no difference among them, amongst whom all Pro­testants heretofore lament a difference? Were their word neuer scanned? their meaning neuer sifted? vntill this sy­cophant bolted it forth? Weigh their sayings, peruse their writings, and you shall see heauen & hell could not be in diuers things more opposite, then they whome he would seeme to accord.

CHAP. XV. In which sundry variances are reckoned vp, wherein Pro­testants dissent amongst themselues in essentiall points of Religion.

LEAST I should be thought to exage­rate old or deuise new strifes, which haue alwayes broyled, and continu­ally perseuere amongst our Sectaryes; Apol. d. 3. a. b. Luth. l. cont. Sa. & thes. 27. In [...]raefat. confess ort. Tigur. fol. 3. 4. I will relate such as are eyther many­fest in their writings, or by their own accusations one of the other, are ap­parantly conuinced and knowne to be true. To beginne with Luther and Zuinglius whome our English Protestant Apologer termeth, two excellent men sent by God to enlighten the world, they vary so much one from the other, as Luther anothematizeth him, and all his asso­ciats: saying, I censure in earnest all Zuinglians and Sacramenta­ [...]ies as arrant heretikes. Whereof the Tigurine deuines com­ [...]layne Luther. in Gen. c. 47. fol. 633. Zuinglius Tom. 2. expo. Chri. fidei ad Gal. regem fol. 559. in this sort, he inueigeth agaynst them as agaynst obstinate [...]eretikes, &c. prophaners of the Sacraments, and the most vile and pe­ [...]ilent men that go on the ground. He pr [...]scribeth▪ and condemneth all [...]he faythfull. Doctours and Mynisters of God, Oecolampadius, Zuinglius and their disciples &c. And touching another point▪ Luther accuseth Zuinglius Of abolishing all fayth, all Christianity; in that [...]e maketh Scipi [...], Numa Pompilius, and other heathenish dolaters [Page 130] compartners with Peter and Paul and other Saints in the Kingdome of heauen. Which if it be true how was it necessary (sayth Luther) Luther v­bi. supra. Zuingli­us Tom. 2. Kesp. ad Luther lib de Sacra. f. 411. Ibid. fol. 401. Tom 2. Resp. ad Luther. conf. fol. 458. Art. apud Regem Daniae. pa. 8 [...]. 87. Beza in a­pol. ad act. conuentus quind. Theolog. Torgae ha­biti. tem Epist. 5. & Momp. & in Respon. ad Brentij argument. Conra. in Theolog. Caluinist l. 2. fol. 8. 14. 20. Teste Beza in [...]. volu. tracta. Theol. pa. 313. 315. lb p. 324. 325. Caluin admo. [...]. ad VVestphal. Hunnius in papis. Hunnius in his booke intitled, Caluinus ludaizans &c. Albertus Grauerus in libro cui titulus. Bellum Caluini & Iesu Christi. for Christ to dy? VVhy should Christians be baptized? Zuinglius on the other side enditeth Luther, of many damnable & ac­cursed heresies, of the heresy of Marcion, for which Zuin­glius calleth him ipsissimum Marcionem euen Marciō himselfe. Of the heresy of the Vbiquitaries, of the wicked blasphemy of those who held the diuinity of God to be passible, and cō ­sequently mortall. And other Sacramentaryes affirme Lu­thers opinion of the real presence to be manifestly repugnant to the article of Christs ascension, and to the truth of his incarnation. And it destroyeth (sayth Beza) the property of his body. The same Be­za calleth Lutherans flat Eutichians, and Nestorians. Conradus on the other side attaynteth Beza, of Satanicall blasphemies, whome he stileth an impure Atheist, and Diuell incar­nate. And Heshusius another Lutheran testifieth of him & the Caluinists, That they teach wickedly of predestination. That they extenuate so much the merit of Christ, as they deserue to be aban­doned to the lowest part of hell. Caluin so far enrageth against the Lutherans as he calleth them, a proud saction of Giantes, mad beastes, prodigiously blind, desperately impudent. Yea he and his faction account them, as Hunnius reporteth, no better then Manichees, Marcionistes, and Monothelites. Hun­nius on other side is euen with Caluin, shewing how he playeth the Iew, and fauoureth the Arians in sundry de­prauations of holy Scripture. And (to let passe many o­thers recounted by the learned authour of the groundes of of olde and new religion, whose booke still remayneth vnanswered) Albertus Grauerus Rector of the vniuersity of Eislebium in Germany, about the yeare of our Lord 1597. published a booke agaynst Caluin, which he inti­tled, The warre of Iohn Caluin and of Iesus Christ God and man, that is, an antithesis or opposition of the doctrine of the Caluinistes and Christ, in which the most horrible blasphemies of the Caluimstes espe­cially concerning soure articles, the person of Christ, the supper of our Lord, Baptisme, and Predestination, are faithfully shewed from the [Page] eye to the eye, out of their owne proper writings and bookes, and are briefly and soundly reselled out of the word of God. Thus hath the title.

2. Stancarus also besides the warning he giueth Stancar. li. de Tri. & mediat. for all men to beware of Caluins workes, elswhere men­tioned, writing in another place of him, Bullenger, and Peter Martyr, once an opinian professour of new diuini­ty in the dayes of King Edward; he calleth them deplora­tissimos haereticos, most execrable and forlorne heretikes. As mayne oppositions, in matters as weighty, in manner as vehe­ment, might be shewed betwixt Melancthon & Illyricus, Osiander and his Antagonistes; if I should not cloy my reader, and ouer whelme Maister Field, already oppressed with too many witnesses. One more shall serue to speake for the rest.

3. Sturmius a memorable sectary ingenuously Sturm. l. derat. con. ineundae. protesteth, and complayneth; saying, By these hatefull dis­sentions, and puerse opinions the foundations of our religion are euer­throwne, the chiefest articles are called in question, many heresies are brought into the Church of Christ, and the highway to Mahometisme Ibid. l. 2. p. 2. & 24. and Atheisme is apparantly prepared. He also sayth, The Lu­therans do hold, the Protestant Caluinian Churches of England, France, Flanders, and Scotland, for hereticall, and their Martyrs for Martyrs of the Diuell. A dreadfull censure agaynst our newe reformers, & an vndeniable testimony of Fields vnfaith­fulnesse. For will he say these were but verball quarrells. He may say as well, to impugne the essence of God, the mortality of the soule, the Ascension, the Incarnation of Christ, to blaspheme with Marcion, with Arius, with Nestorius, are no essentiall but verball variances. Will he anouch (as he guilefully seeketh another way to temper the matter) that all the former iarres issued from passion, from some hasty and inconsiderate humour? He must then confesse Field in his 3. booke ca. 24. his men to haue been the most passionate villans, & diue­lish calumniatours, that euer liued; who not once, but often, deliberately auow, and set in print, such horrible accusations, I might say conuictions, who abandon the company, burne the bookes, condemne the doctrines, ac­curse [Page] the persons, and per [...]e [...]e vnto death in this deadly schisme, and vnreconciliable hatred the one agaynst the other. To leaue forraine contentions and speake of do­mesticall, VVhitak. contro 2. quaest. 6. c. 3. Fulke in cap. 11. Matt. sect. 5. Hooker its in his Eccl. poli. lib. 2. pa 101. Co. in his def. &c. art. 7. pag. 54. Perkins in his refor. Catholikp. 55. Abbot. in his def. &c. c. 3. se. 8. 9. & 10 Sparke in his answer to M. Iohn d'Albins f. 281. 28 [...] 283. VVhitak. vbi supra. Field l. 3. cap. 22. fo. 118. 119. Ouerall in the confer. pa 41. 42. Fulke in c. 3. Ioā. sect. 2. & in 2 [...]. Actorum sect. 10. VVhitak [...]r contro. 1. quaest. 6. c. 3. VVhit. ibid. 57. Bils. in his true difference &c. p. 4. p. 586. 587 Casaub, in his answere to Card. Per. p. 20. in eng. M. Iacob in his def. p. 88. Harm. p. 80. 81. 82. VVhite in his way to the true Church §. 33. fol. 138. of our gospellers amongst themselues, in such pointes of sayth as they confesse to be substantiall.

4. Whitaker and Folke peremptorily define the cō ­maundements of God impossible to be kept, and the for­mer of [...]hem [...]eg [...]eth this as a fundamentall point. M. Hooker and Doctour Concil eagerly gayne lay it, and sin­cerely hold they may be kept. May [...]er Perkins, Doctour Abbot and Doctour Sparke maynteine, that the faythfull once instifyed cannot fallout of the state of grace: with whome Mayster Whitaker agreeth, and setteth it downe as a fundamentall point. And Sparke sayth the contrary is a most dangerous errour. Doctour Field not­withstanding, & Doctour Oueral now Bishop of Couen­try and Lichfield, defend they may by grieuous sinns fall from grace, into the present state of wrath and damna­tion: whose opinion his Maiesty approued with his roy­all assent in the conference at Hampton Court. Fulke suc­keth from Caluin, and Whitaker engrosseth it as a point fundamentall, That the Sacramentes are not necessary to saluation; That they signify only, but they cause no grace: And of Baptisme by name Whitaker sayth, Our safety de­pendeth not of the outward lotion, but on the meritts of Christ, on the meere election and promise of God. Mayster Hooker and May­ster Bilson contrary wise, affirme the Sacraments necessa­ry to saluation, and that they do cause grace, and that our safety so much dependeth on the outward lotion, as infants (quoth Bilson) cannot enter the Kingdome of heauen, nor be heyres with Christ, before they be engrassed into Christ by Baptisme. A little after. The Church absolutely and slatly may not assure saluation to chil­dren vnbaptized. Which Casaubon also in his Maiesties name alloweth as most true. Mayster Iacob with the harmony of confessions, (which Mayster white honoureth as the touchstone of his beleefe) approueth a disparity of sinns, [Page] [...]ome to be veniall, not all to deserue eternall death. Fu [...] [...]ulke [...]. Matth. sect. 6. [...] in c. Rom. sect. 11. VVhitak. vbi su. fol. 58. 58 [...]. VVillet in his Synop. printed anno Do­mini. 1600. contro. 20. VVhitak. in his ans. to M. Cā ­pians 8. reason, & l. 8. aduer. Duraeum. [...]. Bilson in his serm. Of the full redemptiō. &c. Hugh Sanford l. 3. de desc. Domini. nostri ad infero [...] s [...]. 91. 92. 93. 94. &c. Reynolds in his secōd conclusion annexed to his confer. VVhitak. cont. 2. qu. [...]. cap. 3. f. 274. VVhite §. 14. fol. 79. Bancroft in his sermon preea had the 8. of [...]br. 1588. VVillet in finop. p. 48 Field in his first book of the Church c. 20. Hook. l. [...] sect. 8. p. 141. & l. 2. p. 103. 12 [...]. Couell in his defence art 8. p. 49. 50. 51. 52. Reyn. in his fift conclu. VVill. in his medit. vpon the 122. psalm. Hook. l. 5. p. 140. VVill. in sinop. anno Domino 160. p. 789. & 788. Bils. in his suruey of Christ sufferings and of his des. to hell. Perkins in his treatise of that mattter. San. l. 3. de des. Domini. nos. [...]nd Whitaker so bitterly in [...]eigh agaynst that Popish asserti­ [...], as Whitaker protesteth it doth not only ouerthrowe the true, [...]t establish a false foundation. Willet and Whitaker blasphe­mously deny the full suffic [...]ency of our Redemption by Christs cor [...]rall death, without his feeling of eternall damnaation. M. Bilson confuteth that diu [...] [...], errour, and truly teacheth (as we do) out of the Scriptures, & Fathers: That he fully redeemed vs with his death on the Crosse, and neuer felt no [...] [...]o much as dreaded any death of foule, or [...]orrour of damnation; how beit Master Sanford la­boureth to answere all his arguments, & raking the for­mer heresy out of hell, defendeth it with such impiety, as I wonder so detestable a work is permitted in a Christian common wealth.

5. It were an infinit labour, to recount all their in­finit differences. For touching the Church, Reynoldes Whitaker and White, affirme the whole militant Church vpon earth may erre in manners, in doctrine, in points of fayth. Mayster Bancroft holdeth it cannot erre, in mat­ters of fayth. Willet sayth it is sometymes inuisible; Field it is alwayes visible. Touching Euangelicall Councells: That a man may doe more then he is bound vnder pre­cept, is auouched by Mayster Hooker, and Doctour Co­uell: reiected by Doctour Reynolds and Mayster Willet as impious and presumptuous. Concerning Christ, Hooker defendeth he died for all: Willet he died not for al but on­ly for the elect. Bilson sayth he descended into hell; M. Perkins and Mayster Sanford he descended not into the locall place of hell, but only into his graue or scpulcher. Touching their Mission, some wil haue it ordinary, some [...]xtraordinary, one from the people, another from the Prince, or house of Parlament; A third from the Catho­like [Page] Clergy, which they account false and Antichristian. Field l. 3. c. 3 [...], fo. 156. 158. &c. Barlow in his Sermon preached September 21. 1606. In which kind Field auerreth, & endeauoureth to proue, That Presbiters (to wit Priests and not Bishops) may in case of necessity ordeyne Presbiters, and Deacons; and he graunteth many of the reformed Churches, namely those of France and others to haue had no other ordination. But William Barlow late Bishop of Rochester, in his Sermon concerning the antiquity and superiority of Bi­shops, preached before the King at Hampton Court, affir­meth and proueth; That Neyther the Apostles, nor Church of Christ succeeding, would admit any other but Bishops to that busines; as not iustifiable for Presbiters eyther by reason, example, or Scriptur. A­gaine he addeth, If any of the inferiour rancks vnder Bishops presu­med to do it, his act was reuersed by the Church for vnlawfull. Lastly concerning the Regiment of their Church, the consistory of Geneua in the confession of their fayth, approued by Caluin and Beza, detest the Papisticall hierarchy of the Church of England, as vsurped and diabolicall. All En­glish Puritans abhorre the same accounting the Prote­stant Doctour VVhitgift against Cart. Hoo­ker in his book of [...] ­pol [...]y. Ma­son in his 4. bookes. 1. King Iam. in his premonitiō pag. 44. The Auth. of the 12. Ar­guments reasoneth well a­gainst the Protestāts. Bishops titulary and antichristian Prelats. Do­ctour Whitgift notwithstanding, Mayster Hooker, and Francis Mason strengthen & confirme it, as proceeding from God. And the Royall Wisdome of King Iames, de­liuereth: That Bishops ought to be in the Church, I euer maynteyned it as an Apostolicall institution, & so the ordinance of God. Which is so mighty a dissention, as the one party must needs gainesay the other in a point fundamētal. For eyther this ecclesia­stical gouermēt vsed in England, by Archbishops, Bishops & other inferiour ministers, is de iure diuino, ordained by God or not? If it be? Then, as the Puritan authour of the twelue generall arguments reasoneth well. The Churches of Scotland, France, low Countries and other places (the precisians of England) who account it Antichristian, cannot be a true Church, but the signagogue of Satan, contradicting the­rein both Christ and his gospell. If not? Then according to the rule of Protestants, who appeach all publike and ecclesiasticall administratiō, as sacrilegious policy, which is not warranted by the word of God, the Puritans will [Page] conuince them of tyrannicall vsurpation; who establish [...]n their Church an ecclesiasticall hierarchy, which God [...]euer willed nor commaunded them to do. These and many other such tragicall diuisions, in matters essentiall, [...]aygne amongst them: which the Protestant Relatour sayth, tend mainely to the increase of Atheisme within, & of Mahome­ [...]isme Relatour in his relat. §. 45. prin­ted at Lon­don anno 1605. D. Couell in his iust & temper. defence art. 11. pag. 67. In their Christiā & modest off. &c. p. 1 [...]. published anno Do­mini 1606. Ibid. p. 16. VVillet in his medit. vpon the 122. psal. p. 91. ante medium. abroad. And Doctour Couell a Protestant more mo­dest then Whitaker, more sincere then Field, plainly prote­steth: Least any man should thinke our contentions (with puritās) [...]ere in smaller points, & difference not great, each side hath charged one the other with heresies, (if not infidelityes), nay euen with such as quite ouerthrow the principall foundation of our Christian fayth.

6. The Puritans iumpe with him, affirming their disagreement from the Protestant Bishops, to be of that nature in sundry propositions, as if they shold not cōstāt­ly hold and maynteyne the same against all men, they cannot see how possibly (by the rules of diuinity) the separation of their Churches, from the Church of Rome, & from the Pope the supreme head thereof can be iustified &c. A little after they add. VVherein if they (the Pu­ritans) be in errour, & the Prelats on the contrary haue the truth, they protest to all the world, that the Pope & the Church of Rome (& in them God and Christ Iesus himselfe) haue great wronge, & indig­nity offered vnto them, in that they are reiected, & that all the Prote­stant Churches are schismaticall, in forsaking vnity and communion with them. Thus they. Mayster Willets testimony rehear­sing diuers of the forenamed variances, & adiudging thē blasphemous, were too long to repeate: the alleadged wil declare, First what small trust is to be reposed in Whita­ker, Field, White, &c. in other matters, who in a thing so manifest are conuicted of falshood. Secondly what hatfull quarrells & cruell debats this new religion hath bread in England, in so much as the poore ignorant people know not whome to follow, or what to belieue when their greatest maisters and chiefest guides, are at this deadly warre amongst themselues.

7. Wherefore as Saint Augustine mourned the vn­happynes Aug. l. 18. de ciuitate Dei ca. 41. of the Athenians and vanity of their City, who harboured and gaue countenance to sundry iarring Phi­losophers, [Page] directly opposite and fiercely disagreeing one from the other: Not (sayth he) about landes, houses, or money matters; but about those things by which the life of mā is eyther misera­bly or happily leade. In like sort, I may cōmiserat and bewayle the dangerous estate of my countrymen, and wofull ca­lamity of our distressed Iland, which now fostereth in her lappe, and nourisheth in her bosome, so many facti­ous ministers, diuided (as you see) farre worse then the Athenian Sophisters, not in Ciuile brawles, or politike diuisions, not in morall precepts of life and manners; but in the deepest affayres of conscience, of fayth, of religion: which they cannot discusse without danger, nor vp hold without infamy, nor teach without infection, nor long maynteyne, without the viperous distraction of them­selues, and endlesse ruine of innumerable soules. Yet, So s [...] (to seale vp my discourse with the same authours words) it is necessary that rent & diuided into small peeces they perish, who Aug. con Parmen. l. [...]. cap. 4. haue preferred the swelling pride of their haughty slomake, before the most holy band of Catholike peace & vnity.

CHAP. XVI. Wherin is declared how Sāctity or Holines is a note of the true Church: Agaynst Doctour Whita­ker, and Doctour Field.

MANYFOLD and various is the signi­fication of this word Sanctum, holy, and so it diuersly entitleth and deno­minateth the Church of God. First she is called holy, because she is pur­chased and sanctified by the precious bloud of our innocent and vnspotted Lambe Christ Iesus, which Saint Pe­ter 1. Pet. 2. v. 9. insinuated when he stiled the faythfull, A holy Nation, a people of purchase. Secondly it is holy, because it is wholy dedicated and consecrated vnto God: whereupon he sayd to his people, You shalbe holy because I am holy. Thirdly it is Leuitic. 11. 1. Pet. 1. holy, for that it consisteth of holy lawes, holy precepts, holy ceremonyes, holy Sacraments, all thinges holy. Fourthly it is holy by reason of her purity and holynes both in doctrine and manners, and this all Catholique writers acknowledge as a proper badge and token of Christs chosen flocke: yet not in that sort as purity of do­ctrine, or syncere and true preaching of the word, is chal­lenged by the Protestants; and refuted by vs, a note more [Page] hidden, then the thing it denoteth; but in a farre diffe­rent sense. For Protestants take the vniuersall purity of A differet acception of sanctity of doctrin vsed a­mongst Catholiks and Pro­testants. doctrine, and true preaching of the word, as it is oppo­site to all errours, in euery dogmaticall and essentiall point, to be a Marke of the true Church. We a particuler purity or sanctity, or sanctity only, not as it excludeth all fundamentall errours, contrary to truth; but as it exclu­deth all grosse, or palpable absurdityes repugnant to the principles of nature, or rules of cōmon reason known to all men: this we assigne as an vndoubted recognizance of the immaculate and euer, beloued spouse of Christ, Wherein Mayster Whitaker hath inexcusably iniuried Cardinal Bellarmine, in traducing him for challenging VVhitak. contr. [...] q. 5. ca. 9. fol. 415. 416. Field in his 3. booke ca. 44. f. [...]76. this not to haue forsaken his stāding, & to haue cowardly fled to their protestāt campe. And Field more main part & sawcie then he, sayth: A lier should haue a good memory &c. Bel­larmine diuideth his tractes of the notes of the Church into two parts: In the first he sayth truth & sanctity of doctrin is no note of the Church: In the later he reckoneth it amongst the rest. But let vs pardon him this ouer sight. It was no ouer sight M. Field in Cardinall Bellarmyne, but it is rashnes in you, (to speake the least) or too much officiousnes, to offer pardon where none is required, or fault committed. For that renowmed Pre­late vsing sanctity in the aforesaid sense, doth no way de­cline to the in [...]icate darkenes of your cloudy notes; be­cause although it be an endlesse and insuperable difficul­ty, S. Aug. de Gen. ad lit. cap. 14. to the most part of men, to seuere the purity of doctrine from all substantiall errours: yet it is no great matter (as S. Augustine auerreth), then to discerne the spirit, when it arriueth or leadeth to some such thinges, which are agaynst good manners, or Catholiks belieue many thinges a­boue but nothing repugnant to the light of reason. agaynst the rule of sayth. For then it is espied of many. To such e­normityes leadeth the beguiling spirit, and beliefe of our Gospellers; but the Religion of Catholikes is sincere and holy, pure from such misguiding errours. For albeit we teach and belieue, many obscure and supernaturall veri­tyes, aboue the reach of humane capacity, as the Trini­ty, Incarnation of Christ, resurrection of the flesh, with others of like sort: yet nothing manifestly discordant to [Page 139] the common [...]ynderisis or light of nature; as Tertullian, Arnobius, Clemens Alexandrinus, Saint Augustine, & Saint Thomas haue plenteously demonstrated agaynst the Pa­gans and heathenish Philosophers. Neyther do we teach any lesson of liberty pernicious to good manners, but all thinges which tend to piety, deuotion, Sanctity, and perfection.

2. Our doctrine for example, of the freedom of will and powerfulnes of grace to fullfill the law: Of reprobati­on and damnation, that it proceeds from our selues not from God: That we may do some good workes pleasing Many points of Catholike doctrine specified which wholy tēde to the increase of piety and refor­mation of manners. to his Maiesty, and meritorious of heauen: That his fa­uour once gotten may be lost: That concupiscence, or euil suggestions without consent, be not sinnes, but stoutly re­sisted occasions of merit: That we haue a stedfast hope, yet no assurance of saluation. All these articles and diuers other which I omit to recount, are conformable to Scrip­ture, agreeable to reason, sutable to the goodnes and boun­ty of God, and most auayleable to the purchase of celesti­all riches; to which all our precepts also of manners and admonitions are aymed. For we exhort to the mortifica­tion of our passions, abnegation of our selues, contempt of honours, riches, and worldly pleasures. We preach vo­luntary pennance, chastisement of our bodyes, watching, fasting, contrition, confession, and satisfaction for sinnes. We incite and stirre vp our followers not only to the per­formance of Gods commaundements, by the help of his Protestant doctrin e­ther dis­poseth to all wic­kednes or stoppeth the course of vertue. grace, but to the imbracement also of his Euangelicall counsayles, to Religious pouerty, consecrated chastity, vowed obedience: To such vnion with God, to such contemplation of heauen, to such neglect, separation & perpetuall diuorcement from all earthly affayres: as those who zealously imbrace, and feruently put in practise, the exhortations of our Church, seeme rather to liue in mor­tall flesh, Angelicall then humane liues.

3. The Protestants Ghospell venteth the quite Fulke in c. 27. act. see. 3 ad Gal. 5. contrary doctrine: For firstit denyeth the liberty of free­will. Euery one (sayth Fulke) is free from coaction, but [Page 140] not from the thraldome and slauery of sinne. Secondly it VVhitak. contr. 1. q. 6. ca. 3. fol. 580. teacheth the commaundements of God impossible to be kept, and therefore Whitaker inferreth; That no man ought to hope for iustice or saluation (expresly agaynst the wordes of Christ) by the obedience he yealdeth to the law, both which stop­peth the race of vertue, and clippeth the winges of all ho­nourable attemps. For who will euer assay to do, which he hath power to wil or possibility to performe? Who cā with any courage vndergo to aske, he knoweth before hād to be aboue his strength? Thirdly our Gospellers hold, Protestant doctrin in­iurious to God ma­king him to hate his owne who bree­deth loue in all o­thers to [...]he rish their of­springe. That God doth purpose decree & cooperate to the blind­nes, and obstinacy of the wicked, and that whatsoeuer he willeth and decreeeth, must of incuitable necessity in­fallibly ensue: that he createth some, and ordeyneth them to destruction & hatred, which are (as I haue exactly hā ­dled heretofore) the greatest blasphemyes that euer were brayed forth agaynst the tender bowells of infinite mer­cy. For he that ingendreth a naturall affection in all crea­tures to loue their of spring, cannot himselfe hate the works he produceth.

4. Fourthly, they defend all our good works euen our best dutyes exacted by God, to be stay­ned with sinne, and seuerely weighed to be displeasing to him, & merit damnation. An assertion repugnant to the very light of nature, reason, and voyce of God, often reiterated in holy writte. They, many of them at least di­rectly VVhitak. contr. [...] q. 5. pag. [...]01. teach, That a man once iustifyed cannot loose his iustice, what mischief soeuer he wilfully incurreth: That Dauid was the child of God when he committed adultery: That sinn [...] are not hurtfull to him that belieueth: That God doth not im­pute to the faythful the vncleanes of their dishonest liues. Fulke in c. ad 7. Rom. sect. 6. & in c. 5 ad Gal. sect. 2. Fulke ibid Could any Epieure or Mahometan desire more pleasing dreames to flesh and bloud. Ffthly, They allow not di­stinction of veniall and mortall sinnes, but all sinnes euen the sudayne in voluntary motions of concupiscence, to be of their owne nature damnable and deadly, yet if they haue true fayth there is no condemnation to them that are in Christ Iesus. Do you not per­ceaue what rufull gappes, these passadges open to a [Page 141] floud of iniquity? How they playne the way to al licen­tious riot? For he who perswadeth himselfe, That no ambition, pride, voluptuousnes, or other offences, can be hurtful vnto him, that they cannot procure the wrack of damnation; he who knoweth the first motions or e­uill suggestions, to be deadly and mortall, as well as the consent or consumation of them: what preuayling barre or forcible restraint, should this man haue from the sa­tisfying of his violent passions, or full accomplishing of his carnall desires? Especially if he should reason thus: Sith I am already caught by the waues of sinne, it impor­teth little to be more or lesse carryed away, as long as I am sure to be brought backe to the shore agayne; sure to haue no imputation of one or other, of consent or surrep­tion layd to my charge? do you not perceaue; (O you deare soules so vnhappily misled) do you not perceaue, to what mischief and dissolution these assertions make way?

5. To be briefe, your assurance of pardon and A heap of other im­pietyes which ne­cessarily ensue on the doc­trine of Protestāts. forgiuenes of sinns frustrateth that petition of our Lords prayer. Your inherence of sinne in the soules of the rege­nerate, lesseneth the price, and dishonoureth the ransom of Christes precious bloud. Your meere imputatiue and outward righteousnesse, wrongeth the true righteousnes and iustice of God. Your euacuating the merite & wor­thines of workes, blasteth the buddes of all vertuous en­deauours. Your anulling of satisfactions, killeth the fruits of wholesome pennance. Your deniall of sacrifice, & prayer for the dead, choketh the remembrance and di­minisheth the hope of future resurrection; your certeinty of saluation, rocketh men a sleep in careles security. The bondage in which you enthrall the reprobate, that they How the same ta­keth away the very Bulwark [...] of piety & bringeth in a disso­lutiō of all good life. neyther will nor can belieue, throweth them headlonge into the pit of despayre. These be the lessons of impurity dishonesty, & heathenish impiety, taught in your schools. To which I might score vp sundry moe, tending to the like hauocke and corruption of al good manners: For you abolish Confession the bridle of vice, you neglect restitu­tion the locke of Iustice, you renounce prescript fastes, [Page] watchings, haire clots, and such lik chastisements of their bodyes, the death and extirpation of many vntamed pas­sions. Catholik exhortati­ons cōfer­red with Protestāt. You contemne religious vowes of Pouerty, Cha­stity, and obedience. You admit no tye in conscience of ecclesiasticall and temporall lawes, the sinewes of religi­on, the stayes of piety, and chiefest rampiers of all well ordered discipline.

6. Therefore as we for the establishment of the Psal. 35. v. 12. former bulwarkes, or fortresses of good life, alleage such places of Scripture as exhort hereunto. They on the other side produce and misapply diuers passages, which seeme 1. Pet. 2. vers. 13. Ioel. 2. v. 12. to patronage their libertine gospell. We vrge for example, Vow you and render your vowes to your Lord God. Be subiect to euery humane creature for God, whether it be to King as excelling, or to ru­lers as sent by him &c. Returne to me in all your harts in fasting and in Coloss. 3. v. 5. 1. Corin. 9. weeping and in mourning. Mortify your members which are vpon the earth. I chastise my body and bring it into seruitude. Yf thou wilt be perfect goe sell the thinges that thou hast and giue to the poore and come and follow me. There are eunuches which haue gelded themselues for Matth. 19. v. 11. Ibid. v. 12. the Kingdome of heauen. The Kingdome of heauen suffereth violence & the violent beare it away. Thus we.

7. They in their priuate conferences, & publike Sermons inculcate other textes which make shew to the August. de virgin. cap. 24. interpre­teth this gelding of them that vow cha­stity for the loue of heauen. Matth. 11. vers. 12. vnlearned of a more pleasant law. As: VVe are not the chil­dren of the bond woman, but of the free, by the freedome wherewith Christ hath made vs free. All thinges are lawfull for me, but I wilbe brought vnder the power of none. Increase and multiply. Mariage is honourable in all. Let no man iudge you in meate or in drinke, or in part of a festiuall day. Eate such thinges as are set before you. All that is sold in the shambles eate. Not that which entreth the mouth defileth a man. No man euer hateth his owne flesh, but he nourisheth and cherisheth it. Christ is the propitiation for our sinnes. He by his death & passion hath discharged vs from pennance satis­faction or other corporall afflictions as eyther necessary to saluation or pleasing to God. So they.

8. Yf we goe forward and compare the effects of Gala. 4. v. 31. 1. Cor. 6. vers. 12. Gen. 1. v. 821. Hebr. 13. v. 4. Col. 2. v. 16. Luc. 10. v. 8. 1. Cor. 10. v. 25. Matth. 15. v. 11. Ephes. 5. vers. 29. 1. Ioan. 2, vers. 2. [Page 143] these exhortations with the fruites of ours, you shall see our soueraygne counsayles, moue the inward hartes and The good fruites of Catholike doctrine confrōted with thē il weedes of Protestan­cy. mindes of sinners, perswade some to admirable conuer­sions, promote others to extraordinary sanctimony, to such sorrow for their offences, loue of their neighbours, peace of minde, tranquility of conscience, vnion with God, contemplation of heauen, neglect of earth & earth­ly comforts, as they striue to imitate as neere as they can that blessed Apostle who was crucified to the world & the world to him. Some you shal see before they repaire to vs, miserab­ly tormēted with the fits of remors, with a hel of disquiet: & after they haue beene instructed in our schooles of per­fection, Galat. 6. v. 14. alwayes enioy the paradise of rest: before tossed with the waues of ambition, and after sayling with the calme tide of humility: before surfeting with the draffe of vncleanesse, and after delighted with the cleere brooks of chastity, with the waters of purity, Reade these things most eloquently expressed and dilated by Lactantius that Christian or diuine Oratour. How much the precepts of God preuayle in the mindes of men dayly experience beareth witnes. Giue me a man that is angry, a backbiter, an vntamed or sauage person, and with a few wordes of God, I will make him as milde as a lambe. Giue Lact. l. 3. de falsa sap. c. 26. me a sparing, couetous or niggardly fellow; and I will restore him vnto thee liberall, and distributing his money with a bountifull hand. Giue me one fearefull of death, thrinking at payne, and he shall presently contemne both crosses, fires, and all danger &c. Giue me a leacherous wanton, an adulterer, a Russian, and by and by thou shalt see him sober, chast, continent. Giue me a cruell miscreant, a sucker of bloud, [...]nd his sury shalbe turned within a while into vnfaygned clemency. Hitherto he. Cast your eyes abroad and you shall see [...]his sentence of Lactantius verifyed in many vici­ [...]us liuers recouered from their naughty courses. In ma­ [...]y re [...]chles sinners, become vnmatcheable Saints. In di­ [...]ers others who without any note of former infamy, [...]aue arriued to the height of such eminent sanctity, as [...]hey haue beene eyther enobled by God with extraordi­ [...]y miracles, or canonized by the Church with solemne [...]riumphes for their singuler vertue.

[Page] 9. Looke backe vpon the bande of Protestants [...] [...]eedes which spring frō the fayth of Prote­stants. no such men can you single forth: some they haue I will not deny who liue among them moral good liues, as ma­ny Pelagian heretikes and heathenish Philosophers haue done heretofore, yet none haue euer deserued any speciall renowne, not any Plebeian or Superintendent of theirs whose life for sanctity hath beene worthy the printe, Calu. l. de. scanda. qui habetur in­ter eius tract. The­ologica. much lesse to be graced from heauen, or published to the world as a myrrour to imitate: nay their chiefest Patri­arches & first authours Luther, Caluin, Beza &c. haue byn blasted with ignominy, partly for incestuous, partly for sodomiticall, partly for adulterous, all for their riotous, voluptuous, and scandalous liues: and of their progeny Luther. in cap. 5. ad Galat. Caluin testifyeth: VVhereas so many thousands greedily as it see­med gaue their names to the Gospell, how few I beseech you haue retired from their vices▪ Yea what other hath the greatest part pretended then that casting of the yoake of superstition, they might more freely run into Luther in postill. sup. Euang. dō. primae Ad­uentus. Reynolds de Eccles. Rom. idol. l. 1. cap. 2. Eras. Ep. ad Vult. dissolution & wantones. Luther accordeth with him, affir­ming of his brattes, That they are seauen tymes morse vnde [...] the name of Christiāliberty then they were vnder the Pope. Li [...]kwise▪ Men are now more reuengefull, couetous, licentious, then they were e­uer before in the Papacy. Therfore Erasmus whome Mayster Reynoldes commendeth as a man well deseruing of the Church of God, wisely sayd of the Lutheran doctrine, Bring me o [...] whome this Gospell hath of a glutton made sober, of fierce milde, of co­uetous liberall, of an ill speaker well spoken, of an vnchast shamefast. I can shew them many who are made worse then they were. The like was as prudētly obserued by the Earle of Salisbury Lord A wise ob­seruation of the Lord Ce­cill late Earle of Salisbury. Treasurer lately deceased, who was wont (as I haue been very credibly informed) often to admire and say, VVhat i [...] the cause that if any Catholike or Papist be conuerted to vs. he become [...] alwayes more deboyst and dissolute then before, and yet if any of our Mi­nisters repayre to them, they are so changed in behauiour, as we ca [...] take no exception agaynst their liues? The reason hereof I hau [...] assigned before and shall confirme by and by with the te­stimony of Sir Eduin Sandes: howbeit the aduersary obiecteth, That much deboystnes and misdemeanure [...]s noted also amongst vs: whereunto I intreate him to re­ceaue [Page] this answere from Saint Augustine. Now I admon [...]h Aug. l. [...]. de moribus Eccl. cap. 34. you of this point, that you surcease to speake euill of the Catholique Church, blaming the manners of men whome the also condemneth, and whome she as euill laboureth dayly to amend. The conuersati­on of Christ and his diuine preaching, was most effica­cious and heauenly; yet it could not preuayle to mollify the hart of a tray tours Iudas. So although our lawes and precepts, be in euery respect most holy; yet they cannot hinder and extirpate all kind of iniquity.

10. Neuerthelesse there is a fourefold difference, betweene the wicked of our side, and those of the Refor­mers. Note a fo­werfold disparity betweene the naugh­ty Catho­likes and euill Pro­testants. For the naughtines of our men wholy springeth, eyther from their owne euill dispositions, or infirmity of nature; and no way from the prauity, and largenesse of our doctrine, as it partly doth in the profession of secta­ryes. 2. Compare number to number, and quality of per­sons in like degree togeather; ours are incomparably fewer, and lesse enormous then theirs; as the yearely re­cordes of Assises & Sessions confronted with those of an­cient tymes do report. 3. Our disordered persons, are Sir Edwin Sands in his relat. sect. 48. more narrowly sought out, and bound to satisfy more e­xactly then their malefactours. 4. We haue farre better helpes to reclayme them; and stayes to keep them in the way of godlines, then protestants haue. Witnes Sir Edwin 2. Pet. 8. vers. 19. Matt. 7. v. 13. &. vers. Sands saying: Let the Protestants looke with the eye of charity vpon them (of the Papacy) as well as of seuerity, and they shall find some excellent orders of gouernement, some singuler helps for the increase of godlines and deuotion, for the conquering of sinne, for the profiting in vertue. Contrarywise in themselues looking with a more single 14. 2. Pet. 2. vers. 10. Rom. 13. v. 1. 1. Pe. 2. v. 11, 2. Pet. 2. v. 12. & 13. Iude v. 4. 1. Pet. 2. v. 3. vers. 18. Rom. 6. v. 11. and lesse indulgent eye, they shall find there is no such absolute perfecti­on in their doctrine & reformation. So he. This is the cause of the loosenes of their, and strictenes of our professours. Wher­fore if we should examine by this marke of holines, who are the liuely members of Christ, we or you, it is euidēt that you are the false Prophets, promising liberty, and we the true preachers exhorting to piety, You the guides of Sa­than, shewing the broad way which leadeth to perdition; and we the watchmen of the holy Ghost, demonstrating the nar­row [Page] gate which openeth the life. You the lying Maysters which walke after the flesh in concupiscence of vncleanes, and contemne do­minion: And we the humble subiects, who obedient to higher powers, striue to refraine from carnall desires, which warre agaynst the soule. You the vnreasonable men &c. coninquinations and spots flowing in delicacies, and transferring the grace of our God into riotousnes: and we the reasonable hostes, victimes, and sacrifices offered vnto God, mortified certes in the flesh, but quickned in spirit, dead to sinne but a liue to God, in Christ Iesus our Lord.

CHAP. XVII. In which Sanctity or Holines is another way explayned, to be a badge of the true Church.

THIS word Sanctum holy, besides the former significations as it is deriued frō the verbe Sancio, sancis, betokeneth that What Sanctum deriued from the verbe San­cio doth import. which is firmely ratifyed, consecrated, and established: That which is stable, vnchangeable, sacred, and inuiolable. So lawes are tearmed holy, Temples ho­ly, Kinges, Ambassadours, Priestes, and Bishops holy, & sacred persons; they ought to be fenced agaynst all force and violence. Thus true religion is holy and inuio­lable, not to be altered or changed, not be vanquished or subdued by any assaultes whatsoeuer: but to preuayle vanquish, and ouercome all such, as fight agaynst it, [Page] and grow alwayes more mighty by their encounters. For as the Esquire of King Darius affirmed, Truth abideth and groweth stronge for euer, and liueth and preuayleth for euer and euer. Edras 3. c. 4. vers. 38. So the true Church & her beliefe stil flourisheth and wa­xeth great; and as Iustinian in the ciuil law discourseth: Nothing i [...] lesse subiect to decay then true Religion. But of false and Iusti. l. Int. claras l. de sūma Trī. Sap. 4. v. 3. 4. Matth. 15. vers. 13. new deuised sects the holy Ghost deliuereth by the mouth of Salomon: Bastard plantes shall not take deepe roote, nor lay sure foundation, and if in the boughes for a tyme they shall springe, beinge weakely set, they shalbe moued of the winde, and by the vehe­mency of the blastes they shalbe extirpated. And our Sauiour Christ: All planting that my heauenly Father hath not planted shalbe rooted vp.

2. By this marke you shall see that the profession of our new gospellers, is a bastardly slippe; and the Ro­mane Foure notes or branches of stabili­ty, by which the Romā Church is proued to be the true Church of Christ. Fayth, the only stable and vnconquerable truth. First if you consider how this Roman fayth alone hath beene euer impugned by all kind of aduersaryes, yet still remayned victorious. Secondly how by it selfe it mayn­teyned her right agaynst them all, without any forrayne helpe or succour. Thirdly how it hath alwayes orderly proceeded, by subduing them as a Queene or Empresse, by absolute authority, and iuridicall power. Fourthly how in these encounters it hath neuer altered or chan­ged her fayth, neuer relented or yealded to her enemyes in any point little or great, but hath still florished and pre­uayled agaynst them.

3. Euery one of these notes, are prerogatiues of The Ro­man Church shewed to be true be­cause that alone is impugned by al false and here­ticall con­uenticles. the true Church. For all vices and errours though con­trary in themselues, agree in this, that they are opposite vnto vertue, opposite vnto truth: So all sectes and heresies though neuer so repugnant one from the other, yet all ioyne to make open warre agaynst the true fayth, and Church of God. The Sadduceans, Pharisies, & Herodians were at deadly foe amongst themselues, not­withstanding they made league, and linked togeather in persecuting of Christ. Thus the Roman Church only & no other hath beene euer pursued, by all the rebellious [Page] sects, that euer were. Agaynst her the Simonians, Ce­rinthians, Micolaits, Eutichians, Nacedonians, in for­mer tymes. Agaynst her the Anabaptistes, Brownistes, Lutherans, Caluinists, Armenians, Gomotistes, and all Protestants bid battayle now a dayes. Agaynst her the Turkes, Iewes, Pagans, Polititians, and Atheistes pitch their tents. Against her the heathenish and other wicked Emperours haue bent their forces, Dioclesian, Valens, Iulian, Constantius, Leo Isaurus, Constantinus Copro­nymus, Fredericus &c Against her all the powers of hell and might of Sathan hath opposed, yet could neuer pre­uayle. She is therefore the house of God built vpon a rocke, on Matt. 7. v. 24. 25. which the rayne fell, the flouds came, the windes blew, but cold not o­uerthrow it. She is the Campe of Israell assaulted by all her bordering enemies, yet neuer vanquished by any. The 2. Reg. 7. throne of Salomon established for euer. The Kingdome of Christ often impugned, yet victoriously triumphing Aug. inps. 47. The Ro­man Church the vncō ­querable truth be­cause it re­sisteth & ouercom­meth by it self with­out help of o­thers. ouer all the Kingdomes of the earth.

4. Secondly the Roman Church hath thus defen­ded her selfe, and gotten the victory without the asso­ciation, or confederacy of any Church. She by her selfe vnder the protection of God, hath stoutly atchieued these wonderfull conquests. She by her owne men, by the Bi­shops, Prelates, and other secular and religious persons of her owne profession, hath maynteyned her Catholike & Orthodoxall fayth, with patience agaynst the stormes of persecutours, with reasons agaynst the subtility of Phi­losophers, with Scriptures against heretikes, with pro­phecies agaynst the Iewes, with prescriptions agaynst the Turkes, with Christian prudence agaynst the Macihueli­ans, with naturall arguments agaynst the Atheists & Pa­gans, with miracles agaynst the weake, with consent fame and authority agaynst the proude, and haughty. A­gaynst these and all others our Church alone hath in all ages, euer since Christ his tyme, with vnmatcheable wis­dome, and power vncontrolable, vpholden the right and glory of her cause; by helpes taken out of her owne ar­mory, with weapons of her owne. Whereas her aduersa­ryes [Page] haue still ayded one another, still called vpon forayne Sect aryes and false Churches are forced to borrow help one from the other. succours, to support & backe them; as our sectaries now implore the ayde of sundry heretiks, to make some m [...]ster or shew of pretended Gospellers to encounter with vs; not vnlike to Cataline the rebell, who associated him­selfe with all the dissolute, ruffianlike, vicious and for­lorne refuse, of what kind soeuer they were, to warre a­gaynst his Countrey. For so our English Protestāts linke in communion, first with their fellow Puritans, whome one of their owne brethren tearmeth Apostolikes, Aerians, Tull. o­rat. 1. 2. & 3. in Catal. Ormer. dia. 1. Pepuzians, Petrobusians, Florinians, Cerinthians, Nazarens, Be­guardines, Ebionites, Catabaptides, Catharists, Iouianistes &c. Then both Puritans and Protestants band with the Lu­therans, Caluinists, Hussites, Wickelifists, Albigenses, As here­tiks begge men so likewise munition from for­renners. VVhitak. in resp. ad Sand. Col. l 4. iust. c. 9. §. 8. Fulk in his con­futation of Purgatory Beza epist. Theo. 81. VVhitg. in his def. Hooker in his preface to his eccl. pol. pa. 24. 25. 26. 27. The Bish. Confer. at Hampt. Court. Picards, with other such monsters, more hideous and mishapen in profession, then ill fauoured in names. With them they ioyne frendship to fill vp the number of their mutinous and disloyall Army.

5. Neither is it inough for thē to beg the supply of forrayne souldiers, but their weapons also they steale frō others. For when the Protestant would annoy the Puri­tan, he putteth on the armour of our doctours, Councells, ordinances, and prescriptions. When he defendeth his quarrell agaynst Catholikes, he flyeth to the secret am­bushes, and retrayts of Puritans; he relieth wholy on their hidden spirit; by it he will trye the sayings of Fa­thers, and decrees of Councells. By that Whitaker cassie­ereth a full senate of Fathers; Caluin examineth general Coū ­cells; Fulke maketh hauocke of all antiquity. Farre other­wise doth Beza with the Trinitaryes, Mayster Whitgift with Cartwright, Maister Hooker, Doctour Couell, and the Protestant Bishops, in their cōference with Puritans, disprouing them by our principles of tradition. Besides from vs they borow their Scriptures, their lawes, their constitutions, their ecclesiasticall gouernement, and hie­rarchy of their Clergy. With these rags of popery (as both their and our enemyes seeke to disgrace them) with these stollen feathers, they are wont to glory like the Horatian [Page] daw. In so much as some of their owne Protestants com­plaine of the present Ministry, and Church of England. That their Pontificall, wherby they consecrate Bishops, make mini­sters and deacons, is nothing else but a thinge word for word drawn out Admo. to the Parlia. of the Popes Pontificall,

6. Besides, as they embezell from vs all that is lau­dable orderly or good amongst them, so their dregges of Aug. l. de bar. cap. 53. Guido Carmelit. in su. Coal. l. de histor. Hussi. Syn. Constann. sess. 8. Lat. l. ad Berēg. Nicep. in hist. eccles. l. 16. ca. 27. Bucching. in eccl. hist. Prat. ver. Nouatia­ni. Ierem. lib. contra Virgilan. Euthimius in Panopl. par. 2. tit. 21. Theod. l. 4. haer. fab. Dam. l. de cent. haer. Iero. in lib. ad Vigil. & Ioui. Ionas Aurelia­ [...]ensis apud Sād. l. 7. de de visi. mo. Irae. l. 1. c. 20. Epiph haer. 64 Theod. l. 4. haer. fab. Iero, in praefat. dia. contra Pel. Damas. haer. 100. Field in his 3. book frō the [...]3. to the 33. chap. heresies or puddles of naughtines, wherein they dissent from our true fayth, they seuerally sucke from the poyso­ned fountaynes of sundry old heretikes. From Aerius their deniall of sacrifice and prayer for the dead: Of Purgatory from the Armenians; of Indulgences from the Hussits & Taborits; of the reall presence from Berengarius: of the worshipping of Images from Xenaias. They hold auricu­lar Conlession not necessary with the Iacobits: Priestes Absolution vnauaylable with the Nouatians: Adoration of Relikes superstitious with Vigilantius: honour done to the Crosse Idolatry with the Paulicians. With the Audi­ans they reprehend enioyned Pennance: With the Lam­petians the discipline & order of Monkes: With Vigilan­lantius and Iouinian vowed chastity and Priestes single life: Pilgrimages to Saints bodyes with Claudius Tauri­nensis. From Simon Magus they take their sufficiency of fayth without workes to saluation: From Proclus, and the Messalians their inherency of sin in the soules of the regenerate. That man hath not Freewill from the Mani­chees: That all sinnes proceede from the determinat pur­pose and decree of God from the Mahometanes. O loath­some sincke, O infectious dunghill, composed of so many and such contagious heresies! All which haue beene here­tofore anathematized & accursed by our Roman Church. For although Field and some of his associates goe about to acquite their sect from sundry of these impieties, be­cause the aforesayd heretikes maynteyned them, vpon a­nother ground then Protestants doe: yet seeing the aun­cient Church condemned not so much the groundes or [Page] causes whereupon they relyed, as the assertions them­selues, our sectaryes must needs be guilty of the same he­resies who agree with them in the same positions.

7. Thirdly, As our Church by it selfe, so by or­derly proceeding, hath vanquished her rebells. For first The Ro­man Church hath al­wayes or­derly resi­sted and subdued her enemyes. she hath sifted and examined their cause, shewed them their errors, admonisht thē of their faults, giuē them time to repent, peace, & fauour vpon their amendement. Then the obstinate she hath summoned to appeare at the publik Court, or great Consistory of her Prouinciall or generall councells. She hath giuen thē safe conduct to come & go, liberty to propose, dispute, & argue their owne cause; & after diligent study, examination, and discussion thereof, like a supreme Iudge and soueraygne Empresse, she hath pronounced sentence, eyther for thē or agaynst thē accor­ding to the direction of Gods holy spirit. After this prin­cely & iuridicall manner Arius was condēned in the first Councell of Nice, in the Coūcell of Constantinople Ma­cedonius, Nestorius in the Ephesin, in the Calcedone Eu­tiches &c. Luther & his cōplices in the Coūcell of Trent.

8. Our Gospellers proceed not so with vs, They disturbe and cast vs out of possession, without examining The Pro­testants haue vsed base and disorder­ly procee­ding in expelling is frō our right. our right, or admitting vs to speake in our owne behalfe. They affoard vs neyther leasure to propose, nor tyme, or place to argue our cause. A cause vniuersally susteyned by so many Christian Princes and people, honourably de­fended in such famous vniuersityes, supernaturally confir­med by miracles frō heauen, Consecrated with the bloud of innunerable Martyrs, ratified by the prescription of all precedent ages, and neuer as yet autentically censured or reprooued in any. Notwithstanding so great interest, in [...]o renowned a cause they neuer conuented vs hitherto before any Prouinciall or Nationall, much lesse Generall assembly. They haue admitted vs to no indifferent & pu­blike Conference, for which we haue often supplicated heretofore, as the Protestant Relatour testifyeth, saying; Relatiō of Religion c. 29. Catholikes cry maynly in all places for triall by disputation; Thus did [...]ampian many yeares since with vs. Thus as I passed through Zurick, [Page] did Cardinall Andrea of Constance and his Iesuites &c. And thus doe I now in behalfe of my brethren make humble sute to Nimble [...]ute made to his Ma­iesty for triall of our cause eyther by disputatiō or other publike conferēce. his Maiesty, to graunt vs at length that reasonable request which the Ministers hertofore, haue by al meanes possible laboured to hinder, and in liew of those honourable tri­alls, haue incensed the clemency of our gracious Princes, and procured their swords to be drawne agaynst vs: Their Parlamentall lawes, Edictes, and Proclamations; their dreadfull anger, and heauiest indignation, to bannish, imprison, or at least stoppe the mouthes of innocents vn­heard. Of whome Mayster Ormeroda Protestant truly a­uerreth; The Clinke, the Gatehouse the VVhite lion, and the Fleete, (he might haue added the rackes tortures and gallowses) Ormer. pi­cture Pur. p. 1. haue beene Protestants only arguments, whereby they haue proued their cause these many yeares. An euident token in the iudgement of all prudent men of their cowardly harts, and guilty consciences. Protestāts haue been cōstraynd dayly to refine & alter their new be­liefe, but Catholiks neuer chā ged any poynt of doctrine.

9. Fourthly whereas Protestants notwithstan­ding their base & teacherous courses, haue beene still for­ced by our men, to alter, chaunge, relent and vary in di­uers fundamentall articles, as hath beene discouered in explayning the precedent marke: yet our Church in all the stormes which eyther in this present, or former ages haue beene raysed agaynst her; neuer shrunke, neuer va­ried from the least iote of her beleefe. She hath explicated sundry points more plainly, more expresly defined some vnsearchable misteryes; but she hath not at any time added any new, or chaunged any old article of her fayth. She hath wisely polished, orderly carued, fairely burnished, righly adorned, the precious stones (as Vincentius calleth Vincēt in com. ca. 27. them) of heauenly doctrine. But the same incorruptible stones she hath still vnchangeably preserued. A faithfull keepe [...] and true interpreter she hath beene, but no broker chan­ger Vincent. i­bid. c. 29. or diminisher of the treasure committed to her custo­dy. Posterity sayth the same Vincentius) may congratulate it to haue vnderstood by her, which antiquity not vnderstanding did reuerence and adore. Yet the same which she learned, she so taught, as when she taught newly, she taught not new thinges &c. A little after: Her do­ctrin [Page 153] followed these lawes of increase that by yeares it was strengthned, [...] time enlarged, aduaunced by age, and yet it still continued inuiolable [...]nd incorrupt. O triumphant and victorious Church, wor­thy to beare the crowne, and sway the scepter of Christs Priestly and eternall Kingdome: worthy to be that in­conquerable, and fatall stone, on which whosoeuer falleth, ac­cording Math 21. vers. 44. to our Sauiours prophecy, hath beene broken, and which bruiseth them on whome it lighteth. For haue not all her enemies beene broken, wasted and discomfited, who haue risen a­gaynst her: and hath not she bruised, shiuered into peeces, and cleane extinguished as many as she hath striuen a­gainst? She censured and condemned the Nouatians, Ma­cedonians, Arians, Pelagians, Eutichians, Nestorians, Donatistes, and diuers other sectaryes, and haue they not beene euer since cassiered, hated as arrant heretikes? Are a­ny of their Monumentes now extant? Is there any memo­ry left of them, but only amongst the Catholike writers who confuted them? For where I pray are the Psalmes of Valentinus, and his Sophia? The fundamentall Epistle What is become of all the eloquent works of former heretiks? of the Manichees? The Antithesis of Marcion? Where is Arius Thalia? Apollinaris great volume of 30. bookes? Where are the Rules of Taconius, the letters of Petilian, the eloquent writings of other heretikes? Are they not all trodden vnder feete and consumed by the Roman church? So in short tyme the Protestants Harmony of consessions, Cal­uins Institutions, Bezas theologicall treaties, Willets synopsis, Spa­latens Stan. Resc. in Euang. sect. Cent. Commonwealth, and all such moderne writings with their professours wilbe cleane worn out by that euer flou­rishing and abiding Sea. For thus about a hundred eyghty and one furious raging and principall sects, besides innu­merable braunches springing from them (before Luther and his Protestant broode was hatched) haue beene vt­terly vanquished and destroyed by her. And what hope may these Gospellers haue to stand in battayle, where so mighty aduersaryes are fallen to the ground? Yf it be a treachery to God, a disloyalty to his spouse, to resist the Roman sea; how tremble not they who storme agaynst it? Yf all those whome she hath hitherto censured, haue [Page 154] euer after beene adiudged for heretikes; in what case are The Romā Church neuer as yet condē ­ned any for here­tikes but alwayes after they were held for such. Protestants whome her highest and grauest Senate, hath publikely condemned in the Councell of Nice?

10. Yf others who had Emperours to support them, Councells to fauour them, Bishops, Patriarches, and a great part of the world to ayde them; are notwithstanding quite abolished by the power of that Church: haue not Protestants reason to feare the like destruction & abolish­ment of their sect? which by her owne often chaunges, di­uisions, mutuall disagreements, and endles brawles, ha­ste [...]eth apace to ruine and decay: whilest our Roman Re­ligion, perpetually vpholden by Gods protection, stan­deth inuiolable, and euer flourishing in the eye of the world, from the Sea Apostolike by succession of Bishops, (heretikes vaine barking about it) hath gotten (sayth S. Augustine) the height of authority; hath assembled so many Councells, condem­ned so many heresies, wonne so many victories, & so often Aug. li. de vtilit. cred. vanquished the gates of hell. Wherefore to conclude this marke: Euen as when the Esquire of King Darius body had ended his discourse, all the people cryed out: Great is truth & it preuayleth; so all indifferent and iudicious readers will (I doubt not) giue sentence wit [...] me and say; Great is Esdras 3. c. 4. the Roman Church, Great is the Sea of Peter, Great is that rocke and highest throne, & it subdueth all her re­bellious aduersaryes.

CHAP. XVIII. In which, the Name of Catholike, is proued to a marke of the Church: Agaynst D. Whitaker D. Fulke, and D. Field.

NOvv I come to the great character of our glory, and renowned title of our profession, the name Catholique: a name famous in the Primitiue Church, famous in the Apostles dayes, and inserted by them amonge the Articles of our Creed: famous after in all succeeding ages, and vsed comonly by the Fathers, not so much to make a difference, (which some thinke) betwixt the Iewish Sinagogue, and the Christian Church; as to Casaubō in his answ. to the Ep. of Cardin. Peron fol. 6. in Eng. seuere and distinguish the false named Christians them­selues, from the true and vnfayned beleeuers. Which Pa­cianus that eloquent Bishop of Barcelona giueth vs to vn­derstand in these wordes: VVhen after the Apostles heresies sprung vp, and with diuers names endeuoured to rend the doue of God, and teare his Queene in peeces, did not the Apostolicall people engraue a sur­name, Pacianus Epist. 1. ad Simpro. which might distinguish the vnity of the flocke incorrupted least the errour of some diuided into parts, should rend and disseuer the vn­defiled Virgin of God &c. I entring (sayth he) a populous Citty, where I find the Marcionists, Apollinaristes, Cataphrigians, Nouatians, who entitle themselues Christians, how shall I know the congregation of my people, vnles it were called Catholike? And then he addeth: Chri­stian Ibidem. [Page 156] stian is my name, Catholike my surname; that entitleth me, this she­weth who I am. Likewise S. Cyrill of Ierusalem: If thou go into any Citty aske not where the Church is, where the house of God is, for Cyril. cate. 8. the very heretikes challenge them, but aske where the Catholike Church is, that is the proper name of our holy Church, of vs all. And Saint Augustines estimation hereof was such, as he auoucheth, The very name of Catholike keepeth we in the bosome of the Church. The testimony of these three Fathers, Whitaker obiecteth agaynst himselfe, and to the former two he answereth: Cyrill and Pacian in the name alone put no force. Hath this man any conscience or regard what he sayth? Peruse their Aug. con. Ep. Fund. cap. 4. wordes, and passe your censure. To S. Augustine he reply­eth more bathfully, but as friuolously altogeather, Augu­stine (sayth he) attributeth something to the name, but not so much as the Papistes. And why not? Because Bellarmine placeth that name VVhitak. contro. 2. q. 5 cap 2. in the first rancke, Augustine in the last. And is not the last place (good Sir) as respectfull, and more honourable often then the first? Is it not a precept also in Rhetorike, to propose the most forcible arguments in the last place? Therefore VVhitak. Ibid. Saint Augustine recounting the motiues which held him in the bosome of the Church, doth he make lesse account of the name Catholike, because he placeth it last? what chil­dish stuffe is this? You a diuine M. Whitaber, and once Barl in his Answere pag. 269. Iren. l. 1. c. 10. Ierom. contra Lu­cifer. ca. 7. Lactan. li. 7. diuin. c. 30. Atha. serm. 2. cō Aria. Field in his 2. booke of the Church ca. 9. publike Reader in Cambridge? You he, whose name though dead (as M. Barlow braggeth) is a terrour to Bellarmine, & yet dispute so idly?

2. To proceed. As the name Catholike, hath been alwayes a peculiar note of the true beleeuers, so to be sti­led after the names of men, as Lutherans of Luther, Cal­uinistes of Caluin, hath beene euer as Saint Irenaeus, Saint Ierome, Lactantius, and Saint Athanasius teach, a marke of heresy, a token of schisme: which M. Field likewise confesseth saying: The name of a Cathelike was a note, and di­stinctiue marke or character, to knowe, and discerne a Catholike from an heretike or schismatike by; and the naming after the name of any man a note of particularity, and hereticall or schismaticall faction. The same he proueth a little after by the authority of S. Ie­rome. Wherefore least he and his sectmates by the censure [Page 157] of S. Ierome, & by his owne deposition should be endited of heresy, he trauerseth the inditement in this miserable Field Ibid. manner. As (sayth he) the honourable title of Catholike sometime a note of the true and orthodoxall Church, is now ceased to be so: In like sort the naming after the names of m [...]n, sometime a note of hersy, is now ceased to be so, which to most true, the sundry manifold & diuers names of Dominicans, Franciscans, Benedictins, Augustinians, Thomists, Scotists, & the like do make it most apparant. This later instance because it is the same with Whitaker and Fulke, I shall refute hereafter. Now if the name of Catholike which was once a note of the true Church is ceased so to be; I demaund how or by what meanes it ceased? You say Field in the place aboue cited pa. 56. M Field: when the maine body of the Christian Church diuided it selfe &c, to wit the Grecian from the Latine, then it began to be common to both the moyetyes. To the false Church as well as to the true, Because the Christians of the Greeke and o­rientall Church, are, and haue beene as generally named Catholikes, as the frends and followers of the westerne. Which if he vnderstād of the true Christians in those parts, who communicated with the Romans in all points of fayth, it is true, but al­togeather impertinent; yea repugnant to his purpose. If of the seduced Christians, who by schisme or heresy were separated from the rest, it is more then ordinary, it is in­tollerable falshood, to say that they were generally named Catholikes, whome all both prophane and ecclesiasticall writers, who were not parties in their broyles, commō ­ly record, eyther by the generall name of schismatikes of Greece, or by the particuler names of the authours who raysed these factions; as Meletians, Luciferians, Mace­donians, Fields shamlesse deuise of the cea­sing of the name Ca­tholike to be a note of the Church refuted. Nestorians, and the like, of Meletius, of Luci­fer, of Macedonius, of Nestorius.

3. Againe, suppose the glorious and triumphant name of Catholike, ceased, to be a note of the true Church, by the Grecian schisme: you should tell vs M. Field by what schisme, or reuolt, she first left that marke? Who robbed her of it? What complaints were made of the wrong offe­red to so chast a spouse? These and many such points should be specified, which you of a guilty and teacherous [Page 158] conscience willfully omit. For will you auouch it ceased to be a note, at that great diuision or open rebellion which See Baron ann. Chri 306. the Meletians, the Arians made, about the 300. yeare of our Lord? But sundry Canons of the Councell of Nice, the writings of Saint Paicanus, Saint Hilary, Saint Cyrill, and Saint Augustine: The decrees of Gratian, Valentinian, and Theodosius, three worthy Emperours beare witnes against Conc. Nic. can. 8. 10. & 19. S. Pacian. ep. 1. ad symp. Hilar. l. ad Constan. Cyril cate. 18. Aug. epist. 107. [...]piphan. haer. 68. you, who liuing some at the same time, some immedia­tly after, do notwithstanding acknowledge it a marke of the true Church. And chiefly Epiphanius, who wri­ting of the same schisme recordeth, that the true Christi­stians, who at that tyme cleaned to Peter Bishop of Ale­xandria, fronted their Churches with this inscription, Ecclesia Catholica, the Catholike Church. Those that did adhere to Meletius branded theirs with this note, Ec­clesia Martyrum, The Church of Martyrs.

4. Will you pretend it ceased, at the tyme of that proud and presumptuous breach, which Iohn the Patri­arch of Constantinople caused, when he did arrogate to be sole and vniuersall Patriarch? But I find in the wri­tings of S. Gregory the great, in the abiuration of the schis­maticall Greg. l. 4. indict. 13. ep. 2. l. 12. ep. 7. l. 10. indict. 5. ep. 31. Beda histo. l. 3. c. 29. Bishops pronounced agaynst heresy, at the same tyme: In venerable Bede, and innumerable other mo­derne authours, that it still continued a true note of the Church. Moreouer that this rash assertion, may mani­festly appeare, to be nothing else but a clowdy fiction of yours, to hide the light of so faire a marke; Reason tea­cheth, and Doctour Whitaker often confesseth, The markes and propertyes of the Church, to be vnseparable from the Church, whose marks they are. Therfore that which once was must still cō ­tinue a marke of the Church, because the true Church al­beit admit some accidentall change, yet it is alwayes in VVhitak. contro. 2. q. 5. ca. 18. folio 505. nature vnuariable, in essence vnchaungeable: so that the propertyes which flow from the essence thereof, as the name Catholike doth, can no more be altered chaunged or cease, then the power of laughing, a property which proceedeth from the nature of man, can euer cease to ap­perteyne to man.

[Page 159] 5. Secondly the name of Catholike, was not as Saint Paicanus writeth, ab homine mutuatum, borrowed from a man, to be subiect to chaunge; but inspired by the ho­ly Ghost to be a permanent, and perpetuall marke, to di­stinguish not for a tyme, but for euer the people of God, from hereticall assemblies. Whereupon he sayth, This name Pa [...]iā ep. 1. ad Symp. Catholike neyther soundeth Marcion nor Apelles, nor Montanus, ney­ther doth it acknowledge any hereticall authours. Lastly, i [...] Field will haue the name Catholike now cease to be a note of Christs flocke, because it denoteth not his heard of secta­ries: he must mak an article of our creed (which is no lesse then blasphemy) cease to be true, he must cease to belieue the Church of the Apostles, cease to belieue the holy Ca­tholike Church, and impiously translate the honourable title Field vbi supra folio 57. prope finem. (as himselfe tearmeth it) of Christs immaculate spouse, to the Satanicall synagogue, and aduoutresse of the Diuell: She must be also Catholike, she, the harlot, must be gra­ced with the stile, trimmed with the ornaments, set forth and knowne by the peculiar and celestiall badge of her Ministers. To leaue M. Field and encounter with his fel­lowes.

6. Fulke and Whitaker hauing not brewed that new deuise of Fields, imitating the Nouatians and other Fulke in c. 11. art. sect. 4. VVhi­taker cont. 2. q. 5. heretikes, apishly professe that they are the true Catho­likes, howsoeuer we seeme to boast of the name. Of the truth of the thinge I shall speake in due tyme. Now the whole question is about the name, who are commonly knowne thereby, Protestants, or we whome they terme Papists. Aske first the opinion and iudgement of all nations, in whatsoeuer bookes they reade, that Catholikes are of this minde, Lutherans, Caluinists, Anabaptists of that: doe they euer stagger or doubt who are meant by the worde Catholike, we or Protestants? Inquire then of the Turks Iewes and Infidells, when they speake write or heare of Catholikes, whether they vnderstand not the professours of the Roman Church? Consult the consciences of Pro­testantes themselues, goe into Germany, knocke at the gates of Geneua, appeare at the Assizes and Sessions in [Page 160] England, professe your selfe a Catholike: Will they not all iudge you a Roman Catholike? And are they not also often forced for distinction sake to stile vs by that name, Aug. de vera relig. cap. 7. Aug. con. ep. fund. c. 4. because they could not otherwise be vnderstood, as S. Austine saith, especially when they discourse with straungers▪ who are vnaquainted with the nicknames they impose vpon vs: and therefore the same Saint Augustine noteth it in ano­ther place, as a secret and hidden iudgement of God: That whereas all heretikes would haue themselues called Catholikes, yet to Sleidan lib. 7. fo. 96. Fox Acts and monu. pag. 613. Iacob inhis reasons p. 5. & 24. Fulke in act. [...]1. sect. 4. Humf. in vita Iuelli. pag. 102. a straunger demaunding where a man might repayre to the Catholike assembly, none of the heretikes dare shew their owne conuenticles, or meeting place. Trauaile through the free state of Germany, where our Religion and Protestants are publikly permit­ted; propound this question to the Lutherans, Zuinglians, or Caluinists there: aske where the Catholikes meete at seruice? And they will point you to our Churches. And not only in priuate talke, but in publike writings & dis­courses, some of our sectaryes attribute vnto vs, the pri­uiledge of this name, as Sleidan, M. Fox, and M. Iacob often doe. Doctour Fulke termeth it a vayne sound; Doctour Humfery scornfully disgraceth it: Others vtterly renoūce & discard it, as certayn Lutherans did at the Synode hol­den In col. Al­temberg. in resp. ad accus. corr. fol. 154. at Altemberge, who whē their aduersaries obiected a saying of Luther agaynst them, in which the word Ca­tholike was found, they reiected it as counterfeit; saying, These wordes (Catholikely vnderstood) sauournot of Luthers stile.

7. And M. Abbot now supposed Bishop of Sa­risbury: The name of Catholike was an honourable name, and the Abbot in his answer to Doctour Bishopsep. to the King fol. 16. and 17. peculiar title of the children of the Church, but now by their abuse who haue vniustly taken that name vnto themselues, it is become a name of course and shame with the people of God, and the proper badge of A­postatas & heretikes &c. Then he denyeth it sectmates and at­tributeth vnto vs that literall name, saying: Let them haue the shell, so that we haue the kernell: Let them vaunt themselues of the empty letter, so long as we haue the true vertue and signification of the name. But of the signification hereafter in the insewing Chapter. Here it appeareth by his renuntiation and flat deposition, That we of the Roman profession, and only [Page] we, are commonly designed by the name Catholike. We only enioy the liuely badge, and are inuested with the liuery of the true professours of Christ. Neyther can M. Abbot or M. Whitaker dismantle vs of that royalty, by VVhitak. contr. [...]. q. 5. ca. 2 fol. 295. Abbot lo­co citato saying, Names may be falsly imposed to things, or vniustly vsurped. For this name is not imposed by man, not vsurped by a­buse, but imparted by God, inspired by the holy Ghost, (as I haue proued aboue) who cannot apparell vs with a­ny faygned attire, nor can the diuell take from Gods peo­ple their cognizance, or nobilitate his vassalls with the colours of Christ. But such hath beene the diuine proui­dence, in preseruing the honour of this title to his Belo­ued spouse; as there was neuer any schismaticall or here­ticall assembly, commonly called or stiled Catholike; neuer any people generally of all parties knowne by that name, who were not indeed the true flocke of Christ. He­retikes (quoth Fulke) could neuer obtayne to be so called by true Fulk in lo. citato. Christians. Wherefore seeing Protestants for the most part, and all others Christians, yea Iewes and infidells discerne vs by this marke, we are the true followers & beleeuers in Christ.

8. Fulke, Field, and Whitaker obiect agayne, that Fulke ibid. Field l. 2. c. 9. VVhitak. contr. 2. q. 5. cap. 2. Field ibid. folio 58. we are also called by seuerall names; Some Benedictins, Franciscans, Dominicans, &c. some Thomists, Scotists and the like. I answere these names import not any diffe­rence in matters of fayth, as Field testifyeth with me, but in order of life, in courses (as he saith) of monasticall profession, or in questionable matters not defined by the Church, in con­trouersies of religion (to vse his wordes) not yet determined by the consent of the whole vniuersall Church. Yf the spirit of modesty, if the spirit of truth, guided his pen to answere this in our behalfe, imagine with your selues, what spirit of giddines, what spirit of contradiction, incensed his hart to controule his owne speach, and calumniate vs with­out a cause. For as in the old law some were called Re­chabites, Iare. 35. 2. 5. 6. Num. 6. 2. 5. 13. some Nazarites, so now we may haue diuers names, as long as they argue not the least chaunge or in­nouation in any necessary point of beliefe: which none [Page] of the former doe, related by M. Field; nor any other by which he and his associates scornfully miscall vs. For the name Papist designeth not any particuler man, or new manner of beliefe, but only our submission and adherēce to the Pope our head. The name Romanist so rife in the pen of M. Field, declareth the chiefe Citty or seate of his residence, and our communion with it. Both which haue euer beene speciall tokens of faythfull Christians. Whereupon Saint Augustine sayd of Cecilian, that he nee­ded Aug. ep. 162. not seare the conspiring multitude of African Bishops, as longe as he communicated with Melchiades the Pope. And Optatus (to o­mit Optatus l. 2. contra Parme. Saint Ierome whose wordes I recited in another place) maynteyning league with Siricius the Pope, with whom the whole world as he sayth was vnited, cassiereth the Do­natistes out of the number of Catholikes, because they communicated not with the Roman Church. Why our sectaries are called. Protestāts.

9. But as the very nicknames our enemyes de­uise to disgrace vs, plainly bewray both the equity of our cause, and truth of our religion: So all the titles we giue vnto them, and such as they arrogate to themselues, burne them in the forhead with the print of heresy. For some we call Sacramentaryes, for denying the truth of Christes presence in the Sacrament: Others Caluinistes, After what manner they may be fitly tear­med Gho­pellers. others Lutherans, of the innouation and chaunge which Luther, and Caluin first inuented in matters of fayth: Protestants and Gospellers they all tearme themselues, because they ioyned togeather to make open protesta­tion, agaynst the whole body of Christendome in the Councell of Trent: Gospellers because they pretend (though falsly as other heretikes are wont) to follow the gospell and pure word of God. Yet in a contrary sense, they may enioy the outward splendour of that empty name, in that they offer violence to the gospell, in wri­thing it to their phansies, and mangling with their corruptions the sacred text. For as the two Scipios one was called Africanus, because he subdewed Hanniball and the people of Africa, the other Numantinus, for subuerting Numantia; so they maybe called Ghospellers, [Page] because they subuert, destroy, and vtterly extinguish by their false interpretations, the Ghospell of Christ. Fi­nally being not able to glory with the natiue property or single name of Catholiques, they entitle themselues (for others mockingly only and by way of derision giue them that name) Christian Catholiques, reformed Ca­tholiques, How Pro­testants are no true Catholik [...] by stiling thēselues reformed Catho­likes. reformed Churches; wherein by the very clayme they make, they ouerthrow their owne plea, and shew both their clayme vnconscionable, and title vn­iust. For if they be Christian Catholiques, if reformed Catholiques, then segregated, limited, and restrayned by their new reformation, by their particuler Catholi­cisme; from the generall illimited and absolute dignity of Catholiques; and consequently no Catholiques, not such as without some fine tricke, or fayned addition, are deciphered by that name: but such as maske themselues vnder the disguised vizard, or counterfeyte veyle of true and faythfull belieuers.

CHAP. XIX. In which the thinge signified by the Name Catholique, to wit, Vniuersality, is shewed to be a marke of the true Church: Agaynst Doctour Whi­taker and Doctour Abbot.

YOv haue heard how M. Robert Ab­bot in the precedent Chapter, giuing vs the name Catholike challengeth to his sect the thing signified by the nam; howbeit I haue euidently proued that the name and thinge, are such indi­uiduall and inseparable companions, as they cannot be disunited or parted a sunder. Now I am to declare what the thinge is, & how exactly it delineateth the Kingdome of our Church. The Aug. con. lit. Petil. l. 2. c. 38. & tract. 118. in Euang. Iom. &. l. 3. c. 1. cont. Gaudent. Aug ep. 170. ad Se­uer. Cyprian li de vnita ec. Cyril cate. 18. Basilep 72. & 75. Pacian. ep. 3. ad Symp. Opta. cōt. Par. Iero. aduer. Lucifer. Beda in com. sup. Cant. word Catholike (sayth Saint Augustine) is deriued from the Greeke word [...], secundum totum, that is according to the whole or vniuetsall: Therefore he teacheth that the Church is called in Greeke [...], Catholike, Because it is spread and dispersed throughout all the world, which he strengthe­neth by the testimony of Saint Cyprian saying; the Church adorned with the light of our Lord, stretcheth her beames throughout [Page] the world. With whome Saint Cyrill, Saint Basill, Saint Aug. de vnit e. & in psal. 2. 18. [...]1. 47. 7 [...]; item ep. 61 ad Ho. Donat. ps. 2. v. 8. ps. 18 v. 5. ps. 21. v. 28. & 29. Isay 54. v. 2. & 3. Isay 52. v. 10. Vbi non est frequē. tia multi­tudinis. Non in a­liqua par­te terrarū sed vbi (que) notissima est. Aug. devnit. ec. cap. 25. Aug. tō. 9. de symb. l. 4. c. 10. Pacian ep. 1. & 3. ad symp. Opt. l. 2. cont. Parmen. Iero. cont. Lucifer. in fine. Aug. to. 6. cont. Fulg. Donat. cap. 18 & l. de past [...]. c. 8. Aug in psal. 21. in psal. 44. in psal. 47. & tract. 1. in ep. Ioan. Pacian, Optatus, Saint Ierome & venerable Bede accord. This vniuersality of the Church in all places and Coun­tryes, Saint Augustine demonstrateth out of sundry Texts of holy Scripture. I will giue the Gentills for thy inheritance, & for thy possession the endes of the earth. Their sound hath gone forth into all the eart [...]; and vnto the endes of the round world the wordes of them. The endes of the earth shall remember and be conuerted to our Lord, and all the families of the Gentills shall adore in his sight. Enlarge the place of thy tente, and stretch out the skinnes of thy tabernacles &c. Thy Redeemer, the holy one of Israell, shalbe called the God of all the earth. Our Lord hath prepared his holy army in the sight of all the Gentills: and all the endes of the earth shall see the saluation of our God. From these and the like sentences Saint Augustine gathereth that the Church is not here or there, or in the desert, where there is not a frequent multitude: but (quoth he) you haue the Church to be euery where diffused, and to increase vntill haruest: you haue the Citty of which he that built it, sayd: A Citty cannot be hid placed vpon a moū ­tayne. She therefore is that which not in any part of the earth, but eue­ry where is most knowne. And in another place: Euery congrega­tion of what heresy soeuer sitteth in corners, she is a concubine and not the matron. She is a strumpet which lurketh in priuat places, not the Queene or matron which publikely raygneth o­uer all the earth By this marke Saint Pacian conuinceth Sympronian, Optatus Parmenian, Saint Ierome the Lu­ciferians, Saint Augustine the Donatistes of schisme & he­resy. Saint Pacian expresly tearmeth, the Catholike Church a full and solide body spread ouer all the world: and not like the con­uentieles of heretikes whome he calleth, an insolent portion, or swelling bunche separated from the rest of the body. Saint Augustine (for Optatus and Saint Ieromes wordes I haue cited els where) compareth, the Church to a fruitfull vine, stret­ching her braunches farre and neere throughout all nations, and here­tikes to broken boughes cut from the vine: he often auerreth that the whole world is Christes possession, all the borders of the earth his in­heritance. His Church a great mountayne which replenisheth the whole face of the earth. And thereby he inferreth that the Dona­tistes [Page] faction could not be Christes inheritance, because they possessed only Africa, or the confines of Mauritania, which were but some partes of the world.

2. Wherefore if by this marke you seeke to finde out the true Church of Christ, amongst so many which falsly beare his name, cast abroad your eyes into al forrayn coasts and countryes, in euery place shall you find our Ro­man Church, that is, such as be of the same beliefe and pro­fession The Ro­man Church spread o­uer all the world and agreing in the same beliefe. with vs, in all points of fayth, acknowledging one and the same heade the Pope of Rome. This Church now raygneth in Europe, Afrike, Asia, in Thra­cia, Syria, Capadocia, Phrigia, Mesopotamia, in a great part of America, Megallanica, India, Iaponia, Brasilia, China; yea in all the flourishing states, & knowne King­domes of the earth. Whereas the Protestants are locked vp in very narrow straites, in respect of vs, they are restray­ned within the mountanies of Germany, Ilandes of Bri­tany, borders of Denmarke, within some Prouinces of the low Countryes and Cantons of France. In those cor­ners Protestāts shut vp in narrow corners: & at perpe­tuall brāls in poynts of fayth. they find some publique harbour, yet there they are at perpetuall strifes amongst themselues, and so various in religion as they differ one from the other in substantial ar­ticles of fayth. So do the Brownistes, the Family of loue, the Protestants and Puritans in England, of whome M. Ormerod witnesseth: Puritans differ from Protestants in thinges fundamentall and substantiall: Puritans doe not agree with Protestants in all matters of fayth. So the Arminians dissente from the Orme. dia. 2. Gomoristes in the law Countryes. The Caluinistes of Ge­neua, from the Lutherans of Saxony. The Lutherans of Saxony, from the Zuinglians of Tygurum: They from the Aug. tom. 7. de vnit. eccl. cap. 3. Osiandrines of Prussia, the Osiandrines from the Anabap­tistes of Westphalia, &c. as hath beene partly vnfolded in the first note of vnity.

3. Therefore as Saint Augustine disputed agaynst diuers heretikes of his age, Yf the holy Scriptures designe the Church in Africa only, &c. the Donatistes alone counteyne the Church. Yf in a few Mores of the prouince of Cesarea we must repayre to the Regatistes &c. If in the Easterne people only, Amongst the Arians, [Page] Macedonians and Eunonians &c. the Church is to be sought. After the like manner if the Caluinistes haue the truth, to Geneua & a few Cantons in France we must all resort: Yf the Pro­testants, to England; if the Zuinglians, to Tigurum: if the rigide Lutherans, to Saxony: if the soft, to Wittemberge Lipsia and Magdeburge &c. For all these being so opposit cannot enioy the right fayth, or if they could, they be but parts of the world; small tractes of the earth, farre lesse then Africa, farre lesse then the East, to which the Church of God (as Saint Augustine discourseth) could not be confined. For he goeth forward in the alleadged place: Aug. lo ci. But if the Church of Christ, by diuine and most certayne testimonies of canonicall Scriptures, be described in all nations, whatsoeuer they shall Aug. tom. 4. q. euang. l. 1. q. 38. bringe, or from whencesoeuer they shall write it, who say, behold here is Christ, behold there; Let vs listen rather if we be his sheepe to the voyce of our pastour, saying; doe you not belieeue, because his Church, quoth he, shal manifestly shine, like a lightning frō the east to the west, that is ouer all the world.

4. Now if the Kingdome of the Messias, be the greatest and largest amongst all that professe the name of Christ: if it be the sole and vniuersall Kingdome of all na­tions, and if this be the thinge signified by the name Ca­tholike, not only that title which M. Abbot alloweth vs, but the thinge also entitled, the thinge betokened there­by, the prerogatiue of Vniuersality appertayneth to vs. Fo [...], we farre exceede the Protestants and all other sectaries of our dayes in multitude of people, in variety of nations, in troupes of followers, in dignity of patrons, in society of Princes, who linke themselues to the body of our Church. In so much as I may vrge M. Abbot as Saint Pa­cian did Sympronian. Number if you can our Catholike flockes, Abbot in his answ. to D. Bishops epist. to the King pag. 16. and 17. Paciā. ep. 3. ad Symp. sub finem. Count vpon your fingers the swarmes of our people: not those now which are dispersed throughout the world aboundant in all countryes, but those brother Sympronian, which dwell with you in the allied prouinces, in the neighbour cittyes. Contemplate how many of ours thou alone beholdest: with how many of our people thou alone meetest: Art thou not swallowed vp by vs as the eue droppings by great fountaynes, as by the Ocean little bubles of water are consumed?

[Page] 5. Yf we should now compare Roman Catho­likes with Protestants euen in these regions of Europe, the same might we auouch of their paucity in respect of vs. Catholiks are in all countryes wher pro­testants raygne o­penly knowne. But if we should passe out of Europe, what townes or vil­lages, what Chappells or Oratoryes, can they reckon vp, in Asia, Africa, America &c. how many Indians, Ethio­phians, Iaponians? How many of their sect, can they name in China, in Brasilia, in Magellanica? Not any one, no pub­like Church haue they, or Chappell out of Europe, of any other then such as traffike in these parts. Notwithstanding as we abound with many of our religion, in all those re­mote Protestāts not hard of in a hundred King­domes where Ca­tholikes flourish. and forrayne Countries, where the name of Prote­stants is vnknowne: So in all the Prouinces, in euery cor­ner which sectaryes in habite we want not those, who o­penly defend and professe our fayth. We haue them in Ger­many, low Countryes, England, and the Cantons of France. To which purpose Saint Augustine speaking of sundry heresies and of the Church, very fitly sayth; They in many nations where this is are not found; but this which is euery where, there where they are is also found. Aug. de vn. eccles. c. 3.

6. The first reason why God would haue his Church so vniuersall, was to manifest his loue to all crea­tures, that all people might partake of the riches of his Isay 54. v. 5. mercy: That all might receaue the happy tidinges of their redemption, and meanes of saluation. And that he who was God of Israel, might now as I say prophesied, be God Prou. 14. vers. 28. of all the earth. The second reason was for the honour of the Son of God, for the glory of his name, for the reward of his merits. To which effect S. Austine applyeth that say­ing Iero. dialo. aduer. Lu­cifer. of Salomon: In the multitude of people the dignity of the King and in the fewnes of people the ignominy of the Prince. Therefore Saint Ierome accounteth it a great ignominy to Christ, to haue the Empires of his Church, the trophies of his Crosse, Optat. l. [...]. cōtra Par. (as he tearmeth them) restrayned to corners. And Optatus bla­meth Parmenian for the like, Yf so at your pleasure you barre vp the Church in a narrow roome, if you withdraw all nations, where Psal. 2. is that which the sonne of God hath merited? VVhere is that which his Father willingly bestowed vpon him, saying; I will giue thee Gentills [Page 169] forthy inheritance, & endes of the earth thy possession: VVhy do you vio­late such a promise, that the latitude of Kingdomes should be shut vp by you as it were in a prison? How labour you to resist so great piety, what meane you to make warre agaynst the merits of our Sauiour? Permit the Sonne to enioy his legacies: Permit the Father to fullfill his promises: VVhy place you bounds, why appoint you limits?

7. The third and last reason is for the perswasi­on and stay of the faythfull. For what greater motiue of credibility can we haue, then the authority of so many, and so learned men, the fame, celebrity, consent of all nations? This S. Augustine often proposeth as a weigh­ty Aug vtil. credendi c. 14. & 17. argument which first induced, and after strengthened him in our Catholike fayth. Others by the very light of nature esteemed it also as a thinge most worthy of cre­dite. Seneca sayd: VVe are wont to attribute much to the pre­sumption Seneca ep. 118. or opinion of all men, and it is with vs a great argument of truth, that it hath beene liked of all. Pliny likewise in his pa­negyticall oration to Traian, hath recorded this no­table sentence: Better are all belieued then each particular: all Plinius in pa. ad Tra­ianump. 125. Melius ō ­nibus quā singulis creditur: singuli ō ­nes, deci­pere & decipi po­ssūt. nemo omnes, [...]e­minem ō ­nes fefel­lerunt. Aug. lib. l. 22. de ciui. Dei cap. 8. magnum est ipse prodigium qui mundo credente non credit. Great rashnes in Protestants to belieue one man agaynst al men. Luther Pres. l. de abrog. missa priuata. And the like he hath tom. 4 annot. breuis. Item tom. 5. in Gala. particular men may deceaue, and be deceaued: No man hath decea­ued all men: all men haue not deceaued any man. Whereupon S. Augustine despiseth him as a strange, and monstruous wonder who the world belieuing belieueth not. Strange people then, (not to speake more hardly of them) strange people are the Protestants of our age, who will not belieue the articles of our fayth, which all the Christian world (excepting their little handfull) constantly beleeueth, and for this thousand yeares by their owne confession haue vnuaria­bly perseuered in the same beliefe.

8. Yf all men neuer beguiled any, and yet if each particular mā may beguile & be beguiled, how can Protestants belieue aright, who credited one Luther (for there was not any other of his Religion when he first beganne) agaynst all the world? One man that might de­ceaue them agaynst al men that could not deceaue them? With this opposition of al men Luther at the first was so [Page 170] much troubled as he testifyeth of himselfe, How often did my trēbling hart pant within me, and reprehending me, obiect against me that most stronge argument, Art thou only wise? Doe so many worldes erre? VVere so many agesignorant? VVhat if you thou errest Fulke in c. 5 Math. sect 3. 2. ad Thessa. 2. sect. 4. & 5. VVhitak. contro. 2. q. 2. ca. 2. 3. cap. 3. q. 5. cap. 3. Field in his 2. book c. 8. and drawest so many into errour, to be damned with thee euerlasting­ly? So Luther with the same singularity of themselues & generall contradictiō of others his followers were much daunted at the beginning. But since hauing somewhat increased their number, they eyther answere, that truth doth not consist in multitude and largenes of extent, or that they haue many others besides themselues of their fayth and religion, dispersed throughout the world, who although they be hidden from the eyes of men, are notwithstanding well known to God or to the Fathers, who often inculcat the large dominion of Christs flock; they reply that the Church did perspicuously flou­rish Aug: l. de vtil. cred. & con. Ep. Fund. l. 1. contra lul. & l. 3. con. Crescon. c. 66. l. item. 4. cap. 53. euery where, & was visibly spread thoughout all na­tions, in Saint Augustines, Saint Ierome and Optatus dayes; but afterward it fayled, at least frō being manifest & publikely known. These are the common shiftes of M. Fulke, M. Whitaker, and M. Field, our moderne Prote­stants, and these were the trickes of auncient heretikes including the former arguments.

9. To the first therefore I answere, that not e­uery multitude, but an holy, learned, famous, Matth. 8. longe continued, and vnited multitude, of all na­tions, in supernaturall pointes of fayth, this is an e­uident Apoca. 7. token of the true Church, as Saint Augustine vr­geth Aug. loco citato & l. 2. cont. ad­uers. leg. & Prophet. c. vltimo. agaynst the Donatistes, Manichees and other here­tikes: VVho pretended that truth was often among a few, and that it was the fault of many to erre. This was the obiection of Cre­sconius the Grammarian, agaynst whome he proueth by the many who shall come from the east and west and repose with A­braham in the Kingdome of heauen. By that great, and innumerable multitude which Saint Iohn describeth of all nations tribes people and tongues, standing before the throne, that multitude is no hinderance to truth: and yet he often af­firmeth, That to vaunt and glory in paucity of follo­wers, [Page 171] is the the property of heretikes and a signe of fal­shood.

10. Their second euasion that they haue many hidden ghospellers in all Countryes knowne to God, is Augustine libro de o­uibus cap. 10. ridiculous and absurd, as Saint Augustine tearmeth it, to humansense. For how shall we belieue they haue any such, vnlesse they be seene and mentioned by some men? Or how should their Vniuersality be a marke of the true Church, if they be not knowen nor marked by any? Then Saint Augustine declareth that the vniuersall Church of which the Scriptures speake, is apparantly seene and knowne to the world. Reade his explication vpon that verse of the Psa [...]mist, Be exalted aboue the heauens O God, and thy glory vpon all the earth. O hereticall madnes (sayth Psal. 56. Aug. tom. 8. in ps. 56. he) that which thou seest not, thou belieuest with me: that which thou seest, thou den [...]est: thou belieuest with me Christ exalted aboue all the heauens, which we do not see; and thou deniest his glory vpon all the earth, which we do see. Marke these wordes which we do see. Therefore the splendour of the Church is visible and Aug. libro vnitate Ec. cap. 8. conspicuous euery where. In another place. From whence (quoth he) is his glory vpon all the earth, but because his Church is ouer all the earth? Immediatly after he presseth his aduer­saryes. VVVhy do you preach Christ exalted aboue the heauens, and doe not communicate with his glory vpon all the earth? Whereupon it followeth, that if our Ghospellers had any such latent Protestants in other Countryes, as they fayne, who agre­ed with them in their beliefe: yet that were not inough to make their Church vniuersall, vnlesse they had some other communication or society togeather: because for want of this alone, Saint Augustine excludeth Petilian, & al other Donatistes frō being members of the Church. First of him he sayth: I obiect vnto thee the cryme of schisme Aug. libro 2. contra Fetil. c. 16. which thou wilt deny, but I will instantly proue it. For thou doest not communicate with all nations. Then he cassiereth the rest, and bindeth Catholikes in the vnity of the Church, saying: VVe holde the inheritance of Christ; they holde it not. For they do not communicate with the whole worlde; they do not communicate with the vniuersality redeemed by the bloud of our Lord, we are secure of his inheritance.

[Page 172] 11. Their last retrayte vsed by Mayster Field, and often iterated by M. Whitker, That the Church in Field in his 2. booke of the Church chapter 8. VVhitak. contro. 2. q. 2 cap 2. Ibidem q. 3. cap. 1. q. 5. cap 4 & 5 Saint Augustines and the rest of those Fathers dayes, was in her growth, Now in her declining: Then flourishing in all partes of the world, Since retired to some few par­ticuler and vnknown coastes: Since perished out of view of all nations; is heretofore resuted at large, in the fourth chapter of this treatise. And Saint Augustine detesteth it, as a rash temerarious false and abhominable deuise. He thinketh it strange to be spoken of, and asketh what inuader Christ su­ffered to robbe him of his goods? Of the whole world, the price of his bloud? Besides the places of Scripture, by which S. Aug. tomo 8 in psal. 101. conci. 2. Augustine demonstrateth the Kingdome of Christ, to be euery where extended; to replenish the whole face of the earth, to po­ssesse all the endes of the world, are not prophesies only of S. Augustines, of Optatus, of Saint Ieromes age, they spe­cify not their dayes, any more then ours: but they are in­determinably Aug. Exp. 2. in psal. 21. written by the holy Ghost, for all times & ages. Therefore they are as truly verified now, as then; as iustly vrged by vs agaynst Protestants; as by them agaynst Luciferians or Donatistes. And the exceptions taken by their aduersaries, are the same which are now pursued by ours.

12. Let me pose you M. Whitaker: Doth he not deserue as great a curse, who shall now deny the Passion and Resurrection of Christ, as any heretike should doe, in gaynsaying it in Saint Augustines tymes? And yet S. Augustine maketh a like comparison, between those my­steryes Aug. Ep. 48. and this of the Churches vniuersality. As (sayth he) he shalbe anathema, which preacheth that Christ neyther suffe­red, nor rose agayne, because we learne by the Ghospell that it behoued Christ to suffer and to rise againe the third day: So he shall also be a­nathema whosoeuer preacheth the Church to be elswhere then in the communion of all nations: because by the selfe same gospell, we learne in the words next following: And pennance to be preached in his name and remission of sinnes thoughout all nations. Wherfore as the for­mer textes of Scripturre touching his death and resurre­ction, so these concerning the amplitude of his Church, [Page 173] are generally verifyed of all times and ages.

13. But Doctour Whitaker obiecteth that there VVhitak. cont. 2. q. 5. c. 6. was a tyme at the beginning when the Church was not vniuersal. I answere that as there is a tyme, when a child new borne cannot actually laugh, or exercise the functi­on of man, yet is then a true man, and hath the power or faculty of laughing: So the Church in her infancy, was not actually dilated, and propagated ouer all coun­tryes: yet it was then planted to be vniuersall, and had the property of vniuersality belonging to it. Because Christ at the first erecting of it sayd: Teach ye all nations. Go­ing Matt. vi­ti. v. 19. Marc. 56. vers. 15. Act. 1. v. 8. into the whole world preach the gospell to all creatures. You shalbe witnesses vnto one in Ierusalem and in all Iury, and Samaria, and euen to the vtmost of the earth. Therefore although not the actuall extension, yet the prerogatiue of Vniuersality, apperteyned to the Church from the beginning; and af­ter that she should once obteyne her vniuersall and actu­all propagation, the diuine oracles often witnesse, it should so continue vnto the end of the world: As hath beene shewed both here, & in the fourth chapter of this third part. Howbeit Mayster Whitaker ceaseth not to wrangle. For because he cannot challenge the right of the thinge, he picketh a quarrell at the etimology of the name Catholike: he will not haue it to signify vniuersa­lity of place, but only of the truth, saying: That Church, is VVhitak. contro. 2. q. 5. c. 2. & q. 6. c. 2. Eulke in. c. 24. Luc. sect. 4. in name and deed Catholike, which Catholikely and truly teacheth all the points of religion, whatsoeuer ought to be learned and belieued of a Christian man. The same is also auerred by Doctour Fulke.

14. But how can it thus be a note of the true Church? The true doctrine in all dogmaticall poyntes as I haue heretofore declared, is more obscure and hidden then the Church. It is the inward substance or dowry of the Church. It cannot possibly be discerned especially by the vnlearned, nor consequently guide them to the knowledge of the Church. It is constantly challenged by all heretikes whatsoeuer. Aske the Arian, the Pelagian, the Gnosticke, the Anabaptist &c. Euery one of them & [Page 174] whosoeuer else, will tell you that he alone hath the vniuersall truth: and it would be a bootlesse labour, to goe about by that marke taken in that sense, to per­swade him the contrary: Yet into this labyrinth other heretikes of former tymes haue craftily retired. For Vin­centius the Rogatian, would haue the word Catholike, to Aug. Ep. 48. ad Vin­centium Rogatian. import the like integrity of fayth, and vniuersall kee­ping of the commandements: whome S. Augustine refel­leth in this manner. Thou seemest to haue found out a witty de­uise, when thou doest interprete the name Catholike, not of the com­munion of all the world, but of the obseruation of all the diuine precepts & al the Sacramēts; which deuise of his new burnished now Aug. de vt. credendi c. 7. by our aduersaries he vtterly reiecteth, & immediatly after alleadgeth the sentence before cited with this preamble whatsoeuer crooked trains, any mā weaueth against the simplicity of whatsoeuer he casteth of wily falshood; euen as he shalbe ana thema, who preacheth that Christ hath not suffered, nor risen: So he that shall Aug. in ps. 18. expo. 2. deny the Church to be in the communion of the world. Because both are learned out of the same Ghospell. Besides, Saint Augustine flatly distinguisheth this not of vniuersality, or ampli­tude, Fulke in c. 24. Lu. sect. 2. in 2. ad Thess 2. sectione 5. VVhitak. contro. 2. from the verity of the Church in all mysteries of faith, saying, The Church is one as algraunt, if you regard the whole worlde more stored with multitude, and as they that know affirme, more syncere in truth then all the rest, but of the truth it is another question: Loe M. Whitaker how you confound questions, affect obscurities, lurke in holes, that you maynteyne a part in faction who might hold all in peace & concord. Abbot in his answere to M. D. Bishop Ep. to the King pag 15.

15. The last obiection repeated by M. Fulke, Mayster Whitaker, and Rhetorically dilated by M. Ro­bert Abbot, against our restraining the Citty of God vn­to the Sea of Rome, hath beene often answered by our men: That we take not the Roman Church for the par­ticuler diocesse which belonges to Rome, but for the la­titude of all people and countryes, who consort with the Pope in Sacramentes, fayth and communion, acknow­ledging him for Christes vicar vpon earth. And thus the Roman Church hath beene euer accounted all one with the Catholike and vniuersall Church. For Saint [Page 175] Ambrose writeth of his Brother Satyrus desyring in pil­grimage Ambrosius in serm. de ob. fratris. to receaue the Sacramentes; That he demaun­ded of a Bishop. VVhether he agreed with the Catholique Bi­shops, that is, with the Roman Church. Iocundus also the A­rian, as Victor reporteth sayd to Kinge Theodoricke: Yf you put Armogastes to death, the Romans will proclayme him a Victor. Vti. de pers. Van. l. 1. Hier. in ap. aduer. Ruf. Martyr. Where by the Romans he vnderstood Catho­liques. In like manner Ricemer the Goth and Arian, wrote vnto the Genneses: Yf he be a Catholique, he is a Ro­man. Hence the Roman fayth is tearmed the Catho­lique fayth, the Romen Bishop, Bishop of the Catholique Church, Bishop of the vniuersall Church, Pope of the vniuersall Cypr. l. 3. Ep. 11. Con. Calce. act. 3. & in rela. Sanctae Sy­nodi ad Pap. Leo­nem. Poss. in vita Au­gustini. ca. 17. Iustin. in Epist. Hormis. papae. Cypo epist. 52. Leo ep. 82. Cypr. l. 4. ep. 2. Opt. l. 2. contra Parmen. L. in vrbe Roma de statu hom. Aug. de ci. Deil. 5. c. 15. Art. 22. & 16. Church. His sentence, the iudgement of the Catholique Church. His definitions, Catholique instructions. His Sea, the roote or matrixe of the Catholique Church. His solicitude, the care of the vniuersall Church To communicate with him, to com­municate with the Catholique Church. To enter league with him, to keepe frendship or society of communion with the vniuersall world.

16. In fine, as in auncient tymes all people subiect to the Roman Empire, were by a generall decree of the ciuill law graced with the name of Roman Citti­zens: After which sort Saint Augustine testifyeth of some, enobled with the title of Roman Senatours, who neuer entred the gates of Rome: And Saint Paul being borne at Tharsis in Cilicia, professed himselfe a Roman borne: So in like manner, All Churches that liue in communion with the Roman Church: All that submit themselues to the obedience of that Sea: Al that acknow­ledge her their head and mother Church, borrow from her the denomination of Roman Churches. Especially sith that generally denominations are deriued from the most eminent and principall part, and neuer any Church neuer any people in any parte of the worlde hath beene taynted with heresy, or touched with schisme, which tooke the name of Roman Church, or Roman people, by reason of their communion with the Sea of Rome. Therefore as the name Catholique, and the thinge sig­nifyed [Page 176] thereby: So the name Roman or Romanist, is a playne demonstration, that our Church is the Gen. 13. & 22. flocke of Christ, and only seed which our Lord hath blessed and multiplyed like the starrs of heauen, and duste of the earth. The Kingdome of God whose do­minion is extended from one sea to another, and from the Riuer to the vttermost boundes of the worlde: The Lady or Queene which sitteth one the right hand of her spouse, enuironed with Psal 71. see S. Aug. v­pon that psalme. Pacian. ep. 3. ad Symp. Malach. c. v. 1. v. 11 the variety of all tribes and Countryes: The chosen people, which from the rising of the sunne euen to the setting, eue­ry where magnifyeth the name of our Lord. And the Protestantes Secte is that deuided faction, which re­belleth agaynst him: that segregated bunche, or feste­red boyle: That harlotry Synagogue, which shrow­ded in corners, lyeth in wayte to deceaue our soules, to entangle them with fayre wordes and flattery of lippes &c. VVhose howse the wayes of hell, penetrating to the inward partes of death. Prou. 7.

CHAP. XX. In which Apostolicall succession is declared to be an apparant note of the true Church: Agaynst Mayster Francis Mason.

AS the Church of Christ cannot possi­bly continue, without the preaching of truth and administration of Sacra­ments: the Sacramēts cannot be mini­stred, nor truth preached, without pa­stours & teachers to deliuer the same: The Pastours and teachers not still re­mayne, without a perpetuall generation or propagation of them, by succession, mission, and approued ordinati­on: Tertullian libro de praescrip. Ther ore the ancient Fathers haue alwayes appealed to this lawfull successiō of Priests & Bishops as to an il­lustrious note & mark of the Church, more plaine, more cōspicuous, more easily known, thē the doctrin of truth, to which notwithstanding it is inseparably linked. Augustin. psal. contra partē Do. Tom. 7. li­bro contra Ep funda. Iraeneus li­bro 3. c. 1. Therefore Tertullian thus prouoked the heretikes of his tyme: Let them set forth the beginning of their Churches, Let them thew the ranke or order of their Bishops &c. Saint Augustine in like sort challenged the Donatistes. Recount (sayth he) the Priestes euen from Peters seate, and looke who haue succeeded one a­nother in the ranke of those Fathers. After the same manner, [Page 178] Saint Iraeneus discomfiteth the Valentinians, Saint Epiphani­us Epiphan. haer. 17. Ie­ronymus dialog vlt. cōtra Lucif. Op­tatus l 2. the Carpocratians, Saint Ierome the Luciferians, Optatus the heretique Parmenian. And he particulerly nameth the Roman Bishops from Peter to Siricius: Saint Augustine from Peter to Anastasius, affirming that by that succession of Priests and Bishops he was held in the Church.

2. Whereunto least some Cauiller should take ex­ception that they speake only of the tyme past, of the Augustine Ep. contra Faustum Manich. cap. 4. succession which was before their dayes, but they pro­phecy not of the tyme to come, nor do they auow that the like succession shal stil perseuere, S. Austine to encoū ­ter this obiection notably writeth in another place: The true Church by most certayn successiō of Bishops, doth perseuere frō the Apostles tyme vnto ours, and to tymes after vs agayne. Which is a Augustine libro cont. aduers. leg & Proph. cap. 20. Ecclesia ab Apo­stolorum tēporibus per Epis­coporum successio­nes certis­simas vs (que) ad nostr ū & deni­ceps tem­pora per­seuerat. thinge so cleerly defined in holy writ, especially by Saint Paul to the Ephesians, and so necessary for the instructi­on of the infidells, edification of the faythfull, consum­mation of the Saints, and true essence or being of the Church, as no Sacrament can be ministred, word prea­ched, fayth imbraced, or Church remayne, where the true vocation or ordinary calling of Bishops and Priestes is at any tyme wanting. Neyther doe the more learned of our Aduersaryes make doubt hereof. But as the heretikes in Saint Augustines tyme, so these now bragge of a certayne figure or similitude of beginning, vnder the name of Christians, but are indeed withered braunches cut of from the vine. For some of them endeauour to steale a beginning, or ordinary cal­ling from the temporall Magistrates, and suffrages of the people, as Caluin and his brats of Geueua: Others from the temporall Prince only without the peoples voyces, as Brentius, and Musculus: Others from the Presbitery or meere Priestes, that be not Bishops, which Monsieur Caluin l. 4. instit. c. 3. §. 1. &c. 4 §. 11. Brent. in prol. Mus. in locis co­mun. Plessis in tract. de Ecclesia cap. vlt. Field in his 3. booke of the Church c. 39. pag. 156. 157. 158. 159. Sparke in his answere to M. Iohn d'Albins. du Plessis, and M, Doctour Field in some causes eagerly defend: Some fly to extraordinary vocation and cal­ling immediatly from God, or from the priuiledge of truth which they pretend to deliuer, as M. Sparke, D. [Page 179] Fulke and D. Whitaker with diuers of the Puritan sect: Fulke a­gainst Stap. and Mar­tial pag. 2. VVhitak. contr. 2. c. 6 fol. 368. 371. Some others to the letters Patentes of their Prince, and general consent of the Parlament house, as many English Protestants did in the dayes of King Edward, and at the beginning of Queene Elizabeths raygne. But now their new Attorneyes, finding the plea of their predecessours cleane ouerthrown in al the former cases, they lay clayme to the pedegree of our Bishops, to the row of our aunce­stours: So cleare resplendent is this shining marke of our Roman succession, as it maketh the very children of dar­kenes to runne vnto it, and seeke to sunne themselues in the beames of her light; like forlorne traytours who re­belling agaynst their soueraygne, challenge his title to dispo [...]sesse him of his throne. So Mayster Francis Mason M. Frācis Mason l. 1. cap. 2. folio 10. hath set forth a booke in folio, to authorize the ordina­ry calling of their Protestant Ministery, by the Canoni­call consecration of our Roman Prelates. The Mynisters of of England (sayth he) receaue imposition of handes in lawfull man­ner, from lawfull Bishops, indewed with lawfull authority, & there­fore their calling is ordinary. Thus he. We aske by whome? He answereth by the hands of such Bishops as went before them: whome he confesseth to be vndoubted Bishops of the Roman Church. And therefore telleth vs, Archbishop Crā ­mer and other heroycall (he should say diabolicall) spirits, whō the Lord vsed as his instruments to reforme religion in England, had the very selfe same ordination and succession whereof you so glory.

3. A desperate case when heretikes fly to Catho­liques tentes, when meere oucrastes eyther degraded or titularyes only, would begge nobility from the stocke of such as degraded them? But what hope can they haue to draw their lineage from them, from whome they deriue Protestant Bishops & Priestes haue ney­ther true successiō, election ordinatiō or missiō. not (as I shall declare) any Apostolicall succession, cano­nicall election, true ordination, lawfull mission, or au­thenticall vocation? All which are necessary to an or­thodoxall, and Catholique Clergy. And yet neyther of these (maugre M. Masons large bulke to the contrary) can be found amongst Protestants. For first, to an Aposto­licall succession (besides Election and Ordination, of [Page 180] which hereafter) two thinges are requisite. 1. A place A priui­ledge in chartama­gna, by which Ca­tholike Priests are exempted from all secular power. voyde eyther by depriuation, voluntary resignation, or naturall death. Secondly a conformity in fayth with him that went before. But when Younge, for example, Grindall, Horne, Pilkinton, Bullingham &c were intruded in the dayes of Queene Elizabeth into the Bishopricks of Yorke, London, VVinchester, Durham, Lincolne, the true Bi­shops of those Seas, to wit, Heath, Bonner, VVhite, Tunstall, VVatson, were liuing, not resigning their dignityes vnto thē, nor yet lawfully depriued of them: Therfore the for­mer had no vacant piaces wherein to succeede, but were wolues theefes and vsurpers of other mens chayres. That Hebr. 13. vers. 17. they were not lawfully depriued I proue, because Queene Elizabeth her Peeres and other officers who concurred to their dispositiō were of the layty, not cōpetent Iudges Matth. 18. v. 18. eyther of ecclesiasticall Prelates, or of their causes. For such persōs were euen in criminall matters by the lawes of the Realme, by the immunityes of Charta magna (not Luc. 10. v. 16. then repealed) exempted from subiection to secular Tri­bunalls, vntill they were adiudged and giuen ouer vnto them (as none of the former were) by the authority of the Matth. 23. v. 3. Ioan. 21. v. 18. Nazian. in or at. ad ciuestimore perculsos. Church. Then the Apostle commaundeth all secular people & Princes also (for his wordes be general with­out restriction) to obey their Prelates and be subiect vnto them: Christ chargeth vs to heare them vnder payne of damnati­on; To heare them as himselfe; To do what they shall prescribe; To be fed and gouerned by them. Whereupon Saint Gregory Nazianzen speaking of Emperours saith: The Law of Christ hath subiected you to my iurisdiction, and to my tribunall: For we Athanasi­us Ep. ad soli. vitam agentes. Ambros. Ep. 32. ad Imp. Val. iuniorem Hosius ap. Atha. loco citato. haue also an Empire, yea a greater and more perfect then that of yours, vnlesse it be fit to prostrate the soule to the body, and heauenly thinges to earthly. Saint Athanasius, Saint Ambrose and the learned Hosius of Corduba testify the same, in such seri­ous manner, as Saint Athanasius calleth it the abhomi­nation of desolation, foretold by Daniel, for an Emperour to preside in ecclesiasticall affayres.

4. Yea many zealous and godly Emperours haue wholy disclaymed from all power of intermedlinge [Page 181] with the decision or iudgmēt of ecclesiasticall matters, as Valentinian the first, Theodosius the younger, & Con­stantine the great, whose words are these related by Ruf­finus: Sozom. lib. 6. cap. 7. Theodorus Ep. ad syn. Ephes. Bar. Tom. 1. pag. 732. God hath made you Priestes and hath giuen you power to iudge vs, and therefore are we rightly iudged by you: But you cannot be iud­ged by men. How cleere then is our case that the foresayd Catholike Bishops, could not be iudged by Queene Eli­zabeth, and her Councell; much lesse haue sentence of de­position pronounced agaynst them, without which the Protestāt intruders could not be inuested in their rooms, nor be lawfully installed in their Episcopall dignity.

5. Secondly, as those pretended Bishops had no vacant Seas to inherite, so they wanted conformity of doctrine, which is likewise necessary to true succession; they swarued from the fayth of their Catholique prede­cessours in sundry essentiall pointes. And the lineall des­cent of persons, the possession of place if it were truly va­cant, or resigned, is of no force vnlesse it be ioyned with continuance of doctrine: which made Saint Irenaeus to Irenaeus l. 4. aduer. haere. c. 42. Tertullian l. de praes. forewarne vs with this caueat: You ought to obey those who togeather with the succession of their Bishoprike charge haue receaued the giftes or priuiledges of truth. And Tertullian auoucheth the Church to be called Apostolicall, not only by reason of her personall succession of Bishops; but propter consangui­nitatem doctrinae, by reason of the consanguinity or con­formity Ambrose l. 1. de poeni. c. 6. Gregorius Nazianzē oratione 21. of doctrine. Because, as Saint Ambrose sayth, They enioy not the inheritance of Peter who retayne not the fayth of Peter. He, sayth Saint Gregory Nazianzen, who maynteyneth the same doctrine is also partaker of the same chayre: But he who im­braceth a contrary or aduerse fayth, is to be reputed an aduersary while he sitteth in the throne. And Saint Paul directly teacheth that the personall line and continuall propagation of Prophets, Euangelistes, Pastours and Doctours was in­stituted by God for the perpetuall succession and conti­nuance Ephes. 4. v. 11. 12. 13. Ibid. v. 14. of truth, That now we be not children wauering and cary­ed about with euery winde of doctrine &c. Therefore the true personall succession, cannot be where the succession of doctrine wauereth, much lesse where it fayleth; which [Page 182] M. Reynolds, M. Whitaker and sundry of our Protestant Reynolds in his con­ference ca. 7. diuis. 9. VVhitak. contr. 1. q. 5. cap. 6. folio 271. aduersaries earnestly auowe, and diligently demonstraty to our handes, thereby to defeate, if they could possible the prerogatiue of our succeeding Bishops. But albeit it maketh nothing agaynst vs, nay vpholdeth the right of our clayme, who agree with our auncestours in al points of fayth, yet it vtterly ouerthrowneth the vsurped title, they newly challenge to the pedigree of our Bishops, frō whome they dissent in the very many articles of our be­liefe. For by their owne arguments no participation can they haue with them in chayres, no affinity or successi­on in Priestly thrones, agaynst whome they bray forth defiance in doctrine.

6. Now as touching Election, the third thing which is defectiue in the Protestant ministery, that is a priui­ledge only due to ecclesiasticall persons, For although se­cular Protestāt Bishops want the electiō of Deane & chapter & of all cler­gy persōs. Princes or such as haue auowsans might somtyme present, and nominate their Prelates; although the consent and approbation of people for greater vnion and peace hath beene also required: yet the Election which intere­sseth the elected, entitleth him to his dignity, and giueth him a certayne right to his calling, This is, and euer was only proper to the Pope, to the Deane and Chapter, or some other of the Clergy; and flatly for­bidden to the laity vnder payne of excommunication in In Concil. gener. 8. can. 22. ap. Grat. di­stinc. 63. c. Hadrian. In Syno. Ni [...]. 2. can. 3. the eight generall Councell, vnder Basil the Emperour, and Adrian the Pope. Likewise in the second Nicen Sy­nod it is declared: That, euery Election of Bishop, Priest, Deacon made by secular powers, let it be inualide and of no force. And a­mongst the Canons of the Apostles, the thirtith Canon hath these wordes: The Bishop who by the fauour of the Princes and Potentates of the world hath gotten his Church, let him be deposed. But our English Protestant Bishops haue inuaded their Seas by the fauour of Princes, by their letters patents, without the canonicall election of Pope, Deane and Inter can. Aposto. ca. 30. Chapter, or any ecclesiasticall person: Therefore they are to be deposed as wolfes & vsurpers, entring in at the window, and not at the dore. This defect is not fayned [Page 183] by coniectures, as Barlowes consecration is by Mayster Mason, nor proued by secret partiall and vnknowne Re­cordes, Masō l 3. c. 4. pag. 127. as he doth the ordination of others: But it is pu­blikely set downe in the common receaued lawes or Sta­tutes of the Realme. For in the first of King Edward the 1. Edward chapter 2. sixt an Act of Parlament was made, for disanulling the election of Archbishops and Bishops by the Deane and Chap. & taking away the writ of Conge-deslier graūted to that purpose. The wordes of the Statute are these. The writ of Conge­deslier was not to be graun­ted in King Ed­wards dais whose lawes Queene Elizabeth reestabli­shed. 8. Eliza. 1.

7. Be it enacted by the King, with the assent of the Lords spi­rituall and temporall, and the Commons in this present Parlament assembled & by the authority of the same, that from henceforth no such Conge-deslier be graunted, nor election of any Archbishop, or Bishop by the Deane and Chapter made, but that the Kinge may by his letters Patentes at all tymes, when any Archbishopricke or Bishopricke be voyde, conferre the same to any persons to whome the Kinge shall think meete. Can there be a more euident proofe that the Bi­shops of King Edwards dayes when this Statute was in force, wanted their canonical electiō? And after when his lawes repealed by Queene Mary were reestablished by Queene Elizabeth at least in the beginning, how beit since they make shew of returning to the auncient cu­stome; Can there be likewise a more vehement suspiti­on willfull forgery in M. Masons registers which testify the Writ of Conge-deslier to be graunted forth when by the tenour of that law it could not be graunted?

8. Notwithstanding, although their Bishops e­lection Mason lib. 2. chap. 10. fol. 88. 89. The ordi­nation of Protestant Priests & Bishops vnlawfull, inualide, & noneat all. was inualide and succession of no account, yet M. Mason stifly vrgeth that their ordination or consecrati­on was good, vnlesse we can name some defect, eyther in the consecrated, or consecratours. I answere that the consecra­tours after their reuolte from the Catholique Church & obstinat persisting in schisme & heresy were excommu­nicated and suspended from the due execution and pra­ctise of their functions. So that although they had beene before true & lawfull Bishops, as none (excepting Cran­mer) were of the whole Protestant ranke; yet then their authority being taken away by the Catholike Church, [Page] which as she had power to giue, had power also to re­strayne and disanull their iurisdiction; they could not lawfully communicate vnto others that which was su­spended in themselues. For this cause Saint Athanasius accoūteth them not in the number of true B [...]shops, who are consecrated by heretikes saying: By what right can they Athanasius in Concil. Arimi. & Seleuc. § Quae autē Seie [...]ciae. be Bishops if they receaued their ordination from heretikes as they thē ­selues accuse them to be? Likewise writing in another place in the person of Pope Iulius: It is impossible (quoth he) that the ordinations made by Secundus being an Ariā, could haue any force in the Catholike Church.

6. But M. Mason our Protestants Attorney will re­ply Apol. 2. that S. Athanasius is to be vnderstood of the legiti­mate and lawfull vse, not of the validity of ordination. For that euery Bishop communicateth, not by reason of his inherent grace, or out ward vnion with the Church, but by vertue of his episcopall character which no schisme (quoth he by deduction out of our writinges) no sinne, no Mason l. 2. c. 10. fo. 88. heresy, no censures of the Church, no excommunication, suspension, interdiction, degradation, nothing, nothing at all sauing only death, if death can dissolue it. Thus he: I graunt that the character is indeleble, and that alone is sufficient in the consecra­tour if his intention also be right, and if he vse the true matter and forme essentially required thereunto. But our English Superintendents after their fal from the Ro­man Church, neyther intended to giue those holy or­ders which were instituted by Christ, neyther did the ordeyned intend to receaue them, nor yet did they vse the true matter and forme prescribed by him. Therefore notwithstanding their character, their ordination was nothing els but a prophanation of that Sacrament. For to instance in the order of Priesthoode, so intrinsecally presupposed in Episcopall dignity, as the Catholique Athana­sius Apolo. 2. in Episc Cōcil. Sa [...]d. Councell of Sardis wondred at the Arians impudency, because they gaue (sayth the Councell) to him the title of Bishop who was not so much as a Priest. The Priesthood instituted by Christ, was a Priesthood ordeyned to sacrifice; A Priest­hood to which a iudiciall power was giuen by the holy [Page] Ghost, to pardon and remit sinne [...] in [...] Pennance. The forme of the Priesthood was partly that, Receaue the holy Ghost, whose sinnes you shall forgiue they are forgiuen them: and whose you shall retayne they are reteywed: partly this o­ther 10. 20. vers. 23. mentioned in the Councell of Florence, Receaue po­wer to offer sacrifice in the Church for the liuing and dead in the name Cōcil. Flor. in litter is Eugen. Luc. 22. of the Father, and of the sonne, and of the holy Ghost. Which words although they be not set downe in holy writ in playne tearmes, yet the substance of them is gathered out of S. Luke: and that kinde of forme, as likewise the forme of Baptisme is deliuered by tradition as proceeding from Christ. The matter necessarily accompayning this later forme, is the reaching of the chalice with wine, the pa­ten with the hoast to the party consecrated; specifyed al­so in the aforesayd Councell of Florence. So that two actes or functions are included in our Priesthood, or a The po­wer of Priest­hood cō ­tayneth two fun­ctions, the one about the true, the other about the mysticall body of Christ. power twofold. The one apperteyning to the true and reall body of Christ, to consecrate and offer it to God; which is the chiefest act or faculty of Priesthoode, and first also imparted. The other ouer Christes misticall bo­dy the members of his Church, to remit their sins, which necessarily presupposeth the former. This order of Priest­hood, these two functions, all Protestant superintendēts disclay me and deny; this the consecratours intende not to giue, nor do the consecrated Mynisters purpose to re­ceaue: they haue not then that sacred ordination which was prescribed by Christ.

10 Yet sayth, M. Mason, that holy Priesthood which Christ ordeyned we haue pared from the corruptions of sacri­ficing and shrift, which you haue added to the instituti­on Mason lib. 1. c. 2. p. 11. and libr. 2. c. 11. p. 94. In the first part of the Antidote in the 4 ad 5. contro. of Christ. Well then, the whole question is brought to this issue; whether our Sauiour instituted a sacrificing Priesthood, to which authority is also giuen to remit sinnes in the Sacrament of Pennance or no? But both these pointes I haue sufficiently conuinced in the first part of my Antidote; The one in the controuersy of the Sacrifice of the Masse, the other in the controuersy of Auricular Confession; and the former I shall touch a­gayne [Page] in the Chapter ensewing. Therfore if Protestant haue pared away these Priestly functions, they haue re­iected the whole substance, and pared of the very pith of Christes heauenly Priesthood.

11. Or if they will needs vsurpe the name of Priests, let them tell me, I beseech them, in what order doe they ranke them selues? In the order of Aaron, or of Melchise­dech? The order of Aaron was to offer bloudy sacrifices, bulles, calues, rammes and heyfers: which neyther they Primas. ad Heb. 5. callenge for any thinge I see; nor yet doe they practise that abrogated function; much lesse the function of Mel­chisedech, whose office was to offer bread and wine; and Euseb. l. 5. de demon. Euang. c. 3. Oecum. ad Heb. 5. Geneb. l. 1. Chronog. Gal. l. 10. c. 5. Iero. in ep. ad Marcal. Cyp. ep. 63. Aug. in ps. 33. Primas. in cap. 5. ad Heb. Arn. in ps. 109. Pulke in c. 7. ad heb. sect. 8. & in cap. 10. ad Corinth. sect. 8. not any of the former victimes. Melchisedech (sayth Prima­sius) was not a Priest according to the legall precepts, but accorning to the dignity of a certayne singular Priesthood, offering bread to God, not the bloud of bruit beastes. Melchisedech, sayth Eusebius, neuer seemeth to haue vsed corporall sacrifices but wine only & bread. Mel­chisedech, sayth Oecumenius, was the first who offered an hoast without bloud, to wit bread and wine. Which Genebrard and Galatinus also proue out of the ancient Rabbines. And therein Melchisedech was a perfect type and figure of Christ. Witnesse Saint Ierome: Melchisedech euen then in to­ken of Christ, offered bread and wine. Saint Cyprian: VVe see in the Priest Melchisedech the Sacrament prefigured of our Lordes sacri­fice. Saint Augustine: Christ instituted a sacrifice of his body and bloud according to the order of Melchisedech. Primasius: In the or­der of Melchisedechs Priesthood, Christ is made not a temporall, but an eternall Priest, not offering legall victimes, but like vnto him bread and wine, to wit his flesh and bloud. Arnobius: Christ by the my­stery of bread & wine is made a Priest for euer. But you say (quoth Fulke) that Christ offered not bread and wine, therefore not that which Melchisedech offered. Did euer man reason so foolishly? For must the signe and thinge signed, the figure and the truth be al one? Was not the Pascall lambe infinitly more base and inferiour in condition to our blessed Redeemer the Lambe of God? Yet was it not a perfect type and fi­gure of him? In like manner the bread and wine offered by Melchisedech, although meaner in quality, and dif­ferent [Page] nature, from Christs body and bloud which [...]mselfe sacrificed, is the true tipe notwithstāding, & re­ [...]blance hereof, because this is made of the substance, and offered vnder the accidents of bread and wine: and so the same in quality, the same in appearance, the truth, and full accomplishment of that typicall sacrifice, which Melchisedech offered.

12. This kind of oblation and office of Priesthood Luc. 22. v. 19. Doe this for a com­memora­tion of me. Aug. libro 1. cont. ad. leg. & prophe ca. 20. l. 16. de ciuit. cap. 22. Amb. in psal. 38. Epiphan. haer. 59. Theo. in c. 5. ad heb. Leo 2. de ā ­niuers. suae assump. Euche. l. 2. c. 18 in Gen. Prim. in c. 5. ad heb. Fulke in c. 7. ad heb. sect. 8. by the expresse warrant, example, and commaundement of Christ his Church, the Church of Rome now practi­seth vnder him. And by this (he being chiefe Priest and principal sacrificer) the eternity of his priesthood is most properly continued; according to the doctrine of the an­ [...]ient Fathers. Of Saint Augustine: They know that reade what Melchisedech hath offered: such a sacrifice they now see offered to God throughout the world. Also: There first appeared the sacri­fice which now is offered to God by Christians, and that is fullfilled which longe after this, is spoken by the Prophet to Christ who was to come in flesh: Thou art a priest for euer according to the order of Melchisedech. Of Saint Ambrose: Christ is declared to offer in vs, whose speach sanctifyeth the sacrifice which is offered. Of Epipha­nius: The Priesthood of Melchisedech now florisheth in the Church. Theophilact: Christ is called a Priest for euer, because there is dayly offered, there is perpetually offered an oblation by the mynisters of God, hauing Christ our Lord, both the Priest and sacrifyce. Of Saint Leo, Eucherius, Primasius, and the rest, whose testimonyes, togeather with the Priestly function of Melchisedech which they mayntayne, M. Fulke and his felow-protestants vtterly contemne. Insomuch as Fulke sayeth, this bringing forth of bread and wine was no part of Melchi­sedeches Priesthood: therfore those Fathers were deceaued, that iud­ged that act to pertayne to his Priesthood. Marke the arrogancy of this yesterday-vpstart in censuring the Fathers, for al­lowing a Priesthood which he with his adherentes flat­ly detest. Well then, seing they renounce both these or­ders, I know not in what ranke to place them, vnlesse it Tully in Philip. be in the order of Asinius the voluntary Senatour, as Tully iesteth at him, himselfe being made by himselfe. Or of the order [Page] of Don-Quixote knighted in an Inne by the good fel­low his host. For so they are eyther voluntary Priestes, arrogating that dignity without commission: or created at the Nags-head in Cheape, by them that had as much authority to make them, as the Inkeeper to dub a knight. Or at the most they can be no other then Parlamentall Priests, ordayned by the new deuised forme of that tem­porall Court; & authorized by the letters patents, first of a Child; then of a woman: which although it may giue more shew and countenance to the vsurpation of their titles; yet it giueth no more right then the former to the dignity of their functions.

13. Moreouer, no secular Princes or temporall Ma­gistrates No secu­larprinces haue po­wer to cō ­ferre ec­clesiastical orders. haue authority to confer Ecclesiasticall orders. But the order of Mynistery which our ghospellers chal­lenge, was both in Kinge Edward and Queene Eliza­beths dayes, wholy deuised and primarily conferred by the is secular and temporall authority. It was therefore no true Episcopall, Priestly or Ecclesiasticall order. The Maior or first Proposition is apparant in nature. For no man can imparte vnto others, that which he hath not himselfe. Secular persons neyther a part, nor assembled togeather in publike Parlament, haue any ecclesiasticall order, or iurisdiction, much lesse can they communicat it vnto others: Then Ciuill Magistrates haue only Ci­uill power, in Ciuill affayres, ordeyned to Ciuill and naturall endes. The Episcopall or Priestly order, is a spi­rituall dignity, touching spirituall functions, directed to a spirituall and supernaturall end, which can no more be deriued from a Ciuill Magistrate, then white from blacke, day from night. The Minor or second Propositi­on, I proue by the Parlament lawes & other testimonyes vnanswerable. In the first of King Edward a Statute was made, That Archbishops & Bishops should not send out their sommons, citations, & other processes in their own names, but in the name and stile of the Kinge: Seeing (as the law it selfe speaketh) that all authority of iurisdiction spiritu­all Edward 1. chap. 2. and temporall is deriued and deducted from the Kinges Maiesty, as [Page] supreme head of these Churches and Realmes of England and Ireland, and so iustly acknowledged by the Clergy of the sayd Realmes. Then you heard before how by the Kinges letters Patentes Archbishoprickes and Bishopprickes were conferred. And Fox testifyeth that King Henry 8. imparted to the Fox in his Monu. pag 522. 1. Eliz. 1. c. 1. Lord Cromwell the exercise of his supreme spirituall regi­mēt, making him in the Church of England, vicegerent for, & concerning all his iurisdiction ecclesiasticall. In the first likewise of Queen [...] Elizabeths raygne, a Statute was enacted, whereby all spirituall or ecclesiasticall power or authority is vnited and annexed to the Imperiall crowne of her Realme &c. all sorrayne vsurped power, iurisdiction, preheminence cleerly extinguished &c. and by solemne oath renounced & forsaken; in so much as Doctour Whitgift placed in the Queene the fulnes of VVhitg. tract. 8. c. 3. d. 33. all ecclesiasticall gouernement, from whome all eccle­siasticall power and authority is deriued to Bishops and mynisters, she hauing in her, as he writeth, the supreme gouernment in al causes, & ouer all persons, as she doth exercise the one apportayning to matters Ciuile and temporall by the Lord Chaunce­lour: So doth she the other concerning the Church & religion by the Archbishops.

14. As this power was straunge and neuer heard of before, in any Christian heathen or Turkish com­monwealth: So the maner of consecrating the myni­sters of those dayes was new and before vnasuall. For an­other Act was made in the third of King Edwards raign 3. Edward c. 12. fol. 15. wherein it is sayd. Be it therefore enacted by the Kinges Highnes with the assent of the Lords spirituall and temporall, and the Com­ [...]ons of this present Parlament assembled, and by the authority of the same, That such forme and manner of making, and consecrating of Archbishops, Bishops, Priests, Deacons, and other Mynisters of the Church, as by sixe Prelats, and sixe other men of this Realme lear­ned in Gods law, by the Kinges Maiesty to be appointed and assigned, or by the most number of them shalbe deuised for that purpose, and set forth vnder the great seale of England, before the first day of Aprill next comming, shall by vertue of this present Act, be lawfully exercised and vsed, and none other: any Statute, law, or vsage to the contrary, in any wise notwithstanding. Further when this new deuised [Page] forme of consecrating Bishops, Priests &c. bred many doubtes of the inualidity of their consecration and or­dering, Queene Elizabeth in publique Parlament decre­ed, that all persons that haue been or shalbe made, ordered or conse­crated Archbishops, Bishops, Priestes after the forme and order pres­cribed by Kinge Edward, in the same forme and order be in very deed, 8. Elizab. 1. and also by authority hereof declared and enacted to be, and shalbe Archbishops, Bishops, Priests &c. and rightly made, ordered and conse­crated: Any Statute, law, canon or other thing to the contrary notwith­standing.

15. What meaneth this Statute? Were your Bi­shops lawfully ordeyned and consecrated before? Why then are they not only declared as M. Mason would ex­cuse the manner of speach, but enacted to be, and shalbe Archbi­shops &c? In vayne was this Act if they needed it not, and Mason lib. 3. c. 4. p. 122. if they needed it, it auayled them nothing, as I haue al­ready proued. Or to speake more clearely, Eyther the Lordes of the Parlament with their Queene had autho­rity to install their Bishops in Episcopall dignity and make their inauguration lawfull in case it had beene in­ualid; or they had no power to doe it? Which of these M. Mason will you graunt? For one you must needes. Had they authority? Then no other ordination at that time to the validity of their orders was essentially required, in their opinions, but the royall assent of the Queene & approbation of her Nobility. Had they no authority or power to do it? It was an vniust act thē of vsurpation in that honourable assembly, a great want of Wisdome, to make a law not appertayning to their office, and nothing Mason pa. 132. 8. Eliz. c. 1. profitable to their cause.

16. The like absurdityes ensew of the dispensation her Maiesty vsed to make good the consecrations of D. Paprker and other intruders ordeyned in the second or third of her raigne. For if their consecrations were sound (as Mayster Mason obiecteth to himselfe) why did the Queene in her letters patentes directed for the consecrating of them vse diuers generall wordes and sentences, whereby she dispensed with all causes or doubtes of any imperfection or disability that could or might be ob­iected [Page] in any wise agaynst the same, as may appeare by [...] Act of Par­lament referring vs to the sayd letters Patents remayning vpon re­cord. Whereupon I conclude, that seeing no man can dis­pense in the disabilityes of holy orders, but such as haue authority to giue and conferre them; eyther M. Maiesty who graciously dispensed (to vse Mayster Masons wordes) with Mason l. [...]. c. 5. p. 132. all causes or doubtes in their orders, was the chiefe collatour and giuer of them, or she iniuriously challenged to her selfe, that which no law, neyther of God, nor man could possibly affoard her. All the dawbinges which M. Ma­son applyeth to couer these faultes are pithily and iudici­ously cast of by Mayster D. Champney. For wheras he one while sayth that the Queene dispensed with the tres­passes Doctour Champney in his answ. to Mayster Mason c. 13. agaynst her owne lawes: It is answered that there were no lawes of hers transgressed in consecrating of a­ny before that tyme, she hauing repealed in her first Par­lament the lawes of Queene Mary, which disanulled that new inauguration deuised by the twelue deputed by King Edward; and hauing enacted no new lawes her selfe any way violable in that kinde, before she pra­ctised that supreme power of her spirituall soueraygnty in graunting dispensations, which was about the second yeare of her raygne. Then when Mason dallyeth that she dispensed not in essentiall pointes of ordination, but only in acciden­tall, Mason. l. 3. c. 5. p. 133. 8. Eliz. c. [...]. not in substance but in circumstance, the wordes of the Queenes letters patents giue testimony agaynst him, that she dispensed with all causes or doubtes of any imperfection or dis­ability that can, or may be obiected in any wise agaynst the same. Now the doubtes were not about any accidentall cere­mony, or other not essentiall circumstance, but as ap­peareth No man cā dispēse in the dis­abilityes of holy orders but he that hath po­wer to cō ­ferre thē. by the Statute made in the Eight of Queene E­lizabeth, and by other most learned lawyers of the Re­alme, (as I shall declare by & by) they were about the very substance it selfe of their ordination, whether they were true Bishops or no? Likewise it belongeth only to them to dispense euen in accidental disabilities of holy orders, to whome it belongeth to conferre the orders. Therfore if Queene Elizabeth had power in M. Masons iudgemēt [Page] to doe the one, she had authority to confer the other: and that collation thogh voyde in it selfe, was iudged suffi­cient amongst the Protestants. Besides, whereas M. Ma­son sayth, That the wisdome of their Church discreetly and religi­ously pared away all superfluous and superstitions ceremonyes in ordi­nation; Mason l. 2. c. 11. p. [...]4. What ceremony vnbeseeming? What circumstance vnfitting remayned amongst them which needed dispē ­sation? Especially seeing (as M. Doctour Champney wel vrgeth agaynst him) It is not to be thought that the Queene would dispense with those, which the wisdome of their Church retayneth as good & lawfull.

17. In fine, the ordination ministred in Queene Elizabeths raygne was no other then such as was deui­sed in the dayes of Kinge Edward, ratifyed and confir­med by her. But that inauguration was no validity, as 8. Eliz. 1. appeareth by an Article of Queene Maryes, made by the consent of the Lords spirituall and temporall, and thus Fox in his Acts and Monum. p. 1295. related by Mayster Fox: Touching such persons as were hereto­fore promoted to any orders, after the new sort and fashion of orders, considering they were not ordered in very deed, the Bishop &c. The same Fox reporteth that Doctour Brook Bishop of Glo­cester, proceeding to the degradation of Ridley (conse­crated Bishop after that new forme, yet made Priest af­ter the ancient) tolde him, That they were to degrade him only Fox pag. 1604. of Priesthood, for they did not take him to be a Bishop. Agaynst which Ridley neuer excepted. Howbeit Cranmer be­ing truly consecrated, was degraded as Archbishop. Then the opinion of the Iudges, and censure of the com­mon law disallowed that new ordination: In the great Abridgement of the common law it is sayd, Que Euesques &c. That the Bishops in King Edward the sixt dayes were not conse­crated, Brookes Nouell cases placi­to 463. fol. 101. prin­ted 1604. and therefore were not Bishops. For which cause a lease for yeares made by them and confirmed by the Deane and Chapter shall not binde the Successour, for such were not Bishops: Contrarywise of a Bishop depriued which was Bishop in fact at the tyme of the letting & confirmation made by the Deane and Chapter. These were the Iudges words, which are yet further strengthned by the case of Bishop Bonner, who was certified into the Kings [Page 193] Bench by Doctour Horne supposed Bishop of Winchester, for refusing the new oath appointed to ecclesiasticall persons by the statute of the first of Queene Elizabeth, 1. Elizab. c. 1. vnto him offered in Southwarke in the Bishops howse there, and his addition was: Legum doctor & in sacris or diui­bus constitutus & non clericus nec Episcopus: And therefore the certificate was challenged, sed non alocatur. Also the sayd certificate was challenged, for that the oath was sayd to be tendred vnto him by Robert Horne Bishop of Win­chester, who was no Bishop. And Bonner was endited vpon this certificate in the County of Midlesex accor­ding to the Statute, & he pleaded thereunto not guilty. And it was holden that the triall should not be made by a iury of Midlesex, but by a Iurry of Surry and the venew of Southwarke &c. It was also much debated amongst 6. & 7: Eliz. Diar folio 234. al the Iustices in the Lord Catlins chamber if Bonner might giue in euidence vpon this issue not guilty, that the said Bishop of VVinchester, non fuit Episcopus tēpore oblationu Sacramenti, and resolued by all that the verity and mat­ter being so indeed he should be well receaued vpon this issue, and that the Iury should trye it. The triall was such as Bonner was discharged and neuer called more in que­stion about that matter. But it was presently after or­deyned in Parlament, That all actes heretofore made or 8. Eliz. 1. 39. Eliz. 8. done by any person about the consecration, confirmati­on or inuesting of any person elected to the dignity of an Archbishop or Bishop by vertue of the Queenes letters patents or commission since the beginning of her raigne shalbe adiudged good.

18. Which lawes had beene superfluous and not beseeming the dignity of that place, if the sayd Bishops had been sufficiently made before; especially seeing it is prouided in the same parlament, that all tenders of the sayd 8. Eliz. c. 1. circa finē. [...]ath made by any Archbishop or Bishop aforesayd, or before the last day of this present Session to be made &c. & all refusalls of the same oath so tendred, or before the last day of this present Session to be tendred by any Archbishop or Bishop &c. shalbe voyde and of no effect or validity in the law. What better proofes? What more forcible ar­guments, [Page] to conuince the nullity of their Bishops for­mer ordination, then these Acts of Parlament, these de­cisions of the Iudges? That acquittance of Bishop Bon­ner? This disanuiling of the oath tendred, and refusall Abridge­ment of Diars re­ports 7. Eliz. 23. 4. thereof vntill that present Session, in which their Bi­shops were adiudged authorized and enacted to be law­full? Otherwise it had belonged to that high Court, to haue defended and maynteyned their Bishops precedent inauguration, their tendring of the oath according to Sand de schis. Angli. pa. 166 D. Harding in his cō fut. of the Apol. par. 2. cap. [...]. the Statute of the first of Queene Elizabeth, & condem­ned others refusall contrary thereunto.

19. Further if Protestant superintendents had that vndoubted ordination which Mayster Mason fancieth, why did their Ministers after Queene Elizabeth had vn­iustly deposed her lawfull Pastours, seeke to Antony Kit­chen Bishop of Landasse to be consecrated by him, who by reason of his pretended blindnes auoyded the taske? Why did they repayre to the Irish Bishop in the Tower, Fulk in his answ. to a counter. Cashol. p. 50. VVhitak. contr. 1. q. 5. cap. 6. Sutcliffe answere to exceptions pag. 87. Sparke in his answere to M. Iohn d' Albinsc. 1. p 20 23. 24. 26. who likewise refused to lay hands vpon them, and ther­fore were constreyned to ordeyne one another at the Nagges head in Cheapeside, in such ridiculous manner as they are now ashamed of it? Or if they had recea­ued their consecration from our Catholik Bishops, what iniury doth Doctour Fulke both to his owne Prelats & ours, in saying vnto vs, You are much deceaued if you think we esteeme your offices of Bishops, Priestes, and Deacons, any better then laymen, and you presume too much to thinke that we receaue your ordering to be lawfull. What wronge doth Doctour Whitaker to himselfe and his collegues? when he affirmeth our Ca­tholique Bishops not to be lawfull Bishops eyther by diuine eccle­siasticall or Ciuill law. And Sutcliffe in like manner: The Ro­mish Church is not the true Church, hauing no Bishops nor Priestes at all but only in name, what disgrace did Doctour Sparke cast on the glory of their Clergy, when writing agaynst vs, he presumeth to auow, that our Bishops and Priestes haue no or­dinary calling but wholy vnlawfull: That infinite haue had their cō ­secrations and orders, from such as were no true Popes or Bi­shops during the tyme of the Papall schismes, and there­upon [Page] inferreth, how can we count those right Bishops and Priestes [...] were made by such as had no right to make any? or how shall we [...] them from such as fetch their pedigree from right Popes? This [...] will trouble the whole Church of Rome to cracke.

20. But now M. Sparke, not the Church of Rome alone but your reformed Church of England, is put to the trouble of cracking that nut: Now you your selfe must cracke it, or els you are a wolfe, an intruder, who commeth to kill and destroy the sheepe of Christ. For as Socrates in the like case pithyly reasoned: By the Nicen Fa­thers Socrates in hist. Eccl. l. c. 32. all later Bishops are ordeyned, if they had not the holy Ghost who might descend by ordination into euery one, neyther haue these re­ceaued the function of Priesthood. For how could they receaue it when it [...] giuen by them who had it not? So I dispute with Mayster Mason: if our Bishops, and Priestes had no ordinary cal­ling, no right to ordeyne any; Yf they were wholy vnlawfull, and meere laymen, as his fellowes weene: what calling haue their superintendents? What ordination? What spirituall iurisdiction, deriued from such as had no au­thority to ordeyne them? Doctour Whitaker therefore VVhitak. contr. 2. q. 5. c. 6. folio 35 [...]. more ancient, and neerer the beginning of Protestant profession then Maister Mason, flatly denyeth the ordina­tion or calling of their Mynistery, to proceed from the Catholique Clergy, which went before them, saying: Our Bishops and ministers although they be not ordeyned by Papistical Nostri E­piscopi & ministri, & si non sunt a Pa­pisticis E­piscopis ordinati, tamen rite & legitime ordinātur. Ibidem folio 357. Ibidē folio 36. Bishops, yet they are orderly and lawfully ordeyned. A little before; Truly amongst them (Catholiques) only they are lawfull Pastours who are called and created according to their order: But we say their Ministery was corrupted, and therefore that we ought not to be made and created Bishops by them. Immediatly after being vrged with a Canon of the first Nicen Councell: That a Bi­shop ought to be created by two or three Bishops, he ans­wereth: That law was enacted by the Bishops, and it was pious if it may be commodiously done, and if there be godly Bishops from whome ordination may be had, otherwise not: which constitution in the flou­rishing Church may be reteyned, not in the lapsed. Agayne, Touching ordination by three Bishops, that constitution is to be obserued as longe as thinges remayne whole and entire, and as longe as the Bishops were good, otherwise not.

[Page 196] 21. Besides, Yf he (Bellarmine) graunt our vocation (saith Whitaker) to be lawfull (which neuer any Catholique did) Ibid. f. 361. for ordination we [...] contend; because they that haue authority to cal, haue authority also to ordeyne, of lawfull ordination cannot be [...]tayned &c. But touching the Bishops of those tymes they neuer could be drawn Ad Episcopos ve­ròillorum [...]emporū quod atti­net, illinū quam in­duci potu­erunt, vt quemquā ordinarēt nisi qui il­lis per ō ­niafaueret to ordeyne any vnlesse it were such a one as in all thinges fauoured thē. For this cause he flieth at the end to an extraordinary successiō agaynst the common fashion and vulgarly receaued custome &c. This (quoth he) our Church had because the ordinary succession was cor­rupt. Where I pray, Mayster Mason? where lay your Re­gisters hid when this glorious light of your Church (as a flatte­rer stileth him) wrote directly agaynst them? Where was that ordinary succession, ordinary calling, common con­secration of Protestant superintendents, (of which M. Mason braggeth so much) by three of our Bishops or such as were ordeyned by them, when Whitaker denyed their Prelates and ministers, to be ordeyned by Papisticall Bishops? When he [...]aught that they ought not to be created by them? That the manner of consecrating by three Bi­shops Ibid. f. 308. did not take place in their lapsed Church? That Ca­tholique Bishops could not be induced to lay hands v­pon Ricard Stock in dedicatory epist. to my them? That their succession was extraordinary not according to the receaued manner? Were Masons ordi­nations then a foote? His forged consecrations euery where practised, when Whitaker so often and so adui­sedly Lord Knowles. protesteth the contrary? But into such contradi­ctions they are wont to fal who wrongfully lay claim to false pretended titles. Mason lib. 1. 2. 3.

22. The chiefe reason which moued Mayster Whi­taker, Mayster Fulke and their consortes, thus to dis­claime frō the ordination of Catholike Bishops, was be­cause VVhitak. contro. 2. q. 3. cap 1. folio 184. Episcopi qui secuti Gregoriū magnum verifuerunt Antichristi. Fulke in c. 20. Apo. sect. 2. Sparke in his answere to M. Iohn d' A [...]bins p. 23. they most iniuriously accounted them antichristi­an Prelates. The Bishops (sayth Whitaker) which followed Gre­gory the great, were true Antichrists. They were, as Fulke mis­calleth them, Prelates of the Antichristian Church. Right Priests of Antichrist, sayth D. Sparke; yea nothing is more com­mon [Page] among them; then to cal our people, the limmes of An­tichrist; our Church, the congregation of Antichrist; our Priests Fulke in c. 2. ad. Thess. sect 9. and in c. 17. Apo. sect. 1. & 4 & in other of his works. and Bishops, the slaues, and shauelinges of Antichrist: our Popes euen Antichrists themselues; Which although they be most malicious and spi [...]ifull calumniations, howsoeuer Mayster Powell belieueth the letter as an article of faith: Yet see the misery of English Superintendents, when to the condemnation of all their neighbour brethren who want that calling, they are fayne to begge their spiritu­all power, from such, as they misdeeme Antichristian Gabriel Powel in tract. de Antichri­sto p. 2. Bishops; when they cannot enter the folde of Christ but by the back-dore of Antichrist, nor minister his Sacra­ments but by ordination from Antichrist; nor feede his sheepe but by commission from Antichrist; nor receaue holy orders and conferre them to others but by the au­thority Protestāts aredriuen to great extremi­tyes whē they beg from An­tichrist all their chri­stian rites: of Antichrist. Was the sonne of God so needy? The Church his spouse become so bankrupt, as not to haue any power or iurisdiction left, but what it borro­wed from Antichrist her deadly enemy? Was Christ dis­robed of all his inheritance, and after so many ages did he repaire to you, to restore him his right, by the meanes of Antichrist? By his slauish army? by his Antichristian Idolatours? O M. Mason, how base are your thoughts? how miserable your clergy, when you are forced to run to this miserable refuge? To go on. Protestant mynisters want true mi­ssion or vocatiō to preach.

23. The last defect of Protestant ministery, is mis­sion or vocation to preach, which is so necessary to the function of a lawfull Pastour, and du [...]y of the faythfull; as Saint Paul sayth: How shall they belieue him whome they haue not heard? And how shall heare without a preacher? But how shall they preach vnlesse they be sent? In which words he chaineth toge­ther in a linke inseparably these fower thinges Fayth, Hea­ring, Rom. 10. v. 14. 15. Preacher, and Mission, and as Hearing is requisite in the belieuer, that [...]e may rightly belieue: so Mission in the preacher, that he may lawfully preach. This mission or calling is of two sortes, the one immediatly from God, which is called an extraordinary Mission, & ought to be proued by apparant miracles, the irreproueable seales & [Page] conformations of Gods will. The other mediatly only by authority communicated vnto them from Aposto­licall men, the vicegerents of Christ vpon earth, which is tearmed an ordinary vocation, the vsuall Mission now Matth. 28. Rom. 10. Eph. 4. Luther Tom. 5. [...]. VVitē. in c. 1. ad Galat. fo­lio. 376. practised in the Church, and which hath continued ac­cording to the promise of Christ, and testimony of the Apostle confessed by Luther, and shall continue euen to the end of the world, without which whosoeuer arroga­teth the name of a Preacher, he is an vsurper, an intruder, that rusheth in at the window, and entreth not at the dore: he is a wolfe, a theefe, who cometh not but to steale & kill & destroy.

24. Wherefore although we should bestow vpon Protestants the almes of ordination they so importunat­ly begge, although they could deriue a true consecration Eavocatio durauit vsque ad nostra tē ­pora, & durabit vsque ad finem mū ­di. (which they shall neuer be able) from Catholique Bi­shops; yet their Commission and warrant to preach their Caluinisticall doctrine, their vocation thereunto they can neuer shew: For let them tell me who called them to that office? Who gaue them authority to preach their Protestant fayth? Temporall Princes and secular people, whome Mayster Whitaker assigneth? They cannot com­municat that spirituall power, they cannot preach them­selues, much lesse enable others to discharge that office. VVhitak. contro. 2. q. 5. ca. 6. f. 36 [...]. Agayne, what Princes or people might they be? No Ca­tholike Princes would giue them commission to preach Protestant doctrine: No Protestant Princes or people were heard of, vntill Luther and his disciples had pu­bliquely In vayne do Prote­stāt my­nisters pretend their cal­ling from temporall Princes or secular magi­strates. preached their Protestant Ghospell. In vayne then doe they seeke their calling from these. Will they pleade it from some ecclesiasticall persons Priestes or Bi­shops? But I haue often inculcated that there was not a­ny Protestant Priest, or Bishop in the world when these Sectaryes first beganne: and as for Catholique Bishops they were so farre from giuing them any Commission to preach, or power to mynister Sacra­ments after their manner, as they excommunicated and forbad them all pulpits, and oratoryes; renounced all society and participation in Sacraments with them; la­boured [Page] by all meanes possible to hinder & suppresse their false and new coyned Gospell. Therefore M. Mason stri­ueth to vnderprop their Mission, not by letters of credit from any secular magistrates, or orthodoxall Bishops; but by the broad seale forsooth, as he falsly supposeth, of holy Scripture, the common warrant to which euery here­tique seemeth to lay clayme saying: Cranmer & the rest re­ceaued Mason l. 2. c. 2. folio 11. from you the shell of succession without the kernell of doctrine. For though our Church did giue men power to preach the truth, yet being bewitched with Antichrist in many things it did not reueale the Truth; But when God by the Scriptures reuealed it vnto them, they both preached it themselues & commended it to posterity. So that the thinges reuealed vnto them in Scripture, was all the Our Gho­spellers haue no certayne rule to know their reue­lation frō Scripture to be true. warrant they had to preach such Protestant articles as they now maynteyne, contrary to the approued doctrin of the Church.

25. But I inquire of M. Mason what reuelation it was they had from Scripture? Was it the priuate in­terpretation they made thereof? That is fallible and sub­iect to errour. That reuelation euery heretique challen­geth, and with as much reason maynteyneth it as any Protestant doth his. Was it, as others pretend, the pub­lique voyce of God which spake in Scripture? But this In the first part of the Antidote in the first & second chapter is a meere collusion of words to beguile the simple: For the voyce of God speaking in Scripture, is nothing els but the very text of Scripture, the wordes and sentences vttered in Scripture, as I haue elsewhere often declared. Was it their industry & labour in conferring reading & finding out the true sense of Scripture? But this industry was also deceauable as I haue inuincibly demonstrated Our Gho­spellers haue not the true Christian fayth con­cerning a­ny article whatsoe­uer. in the first controuersy of my Antidote. Therefore Pro­testantes could haue no reuelation from Scripture, wher­reby they might be infallibly certayn (which is necessa­ry to sayth) of the truth they deliuered. Yea although they should haue lighted vpon the true meaning of some essentiall article of beliefe, yet that article so taught and belieued, because they so interprete that place of Scrip­ture, was not any article of Christian fayth, not that [Page] diuine fayth, which we are commanded to imbrace: but a meere humane verity, a humane fayth. The reason is, In the 9. chapter of this third part. because the thing belieued causeth not fayth, but the in­fallible motiue for which we belieue it; that motiue in Protestants is altogeather fallible, as hath been elswhere more largely conuinced: Therefore the reuealed truth Luther in expo. Ep. ad Galat. cap. 1. folio 215. printed ad VVit­temberge by Ioan. Lu [...]. 1954. which they belieue is also fallible.

26. Besides, Truth reuealed to Protestants in ho­ly Scripture, is not sufficient for their Legantine power, vnles the legacy also or charge of preaching be cōmitted vnto them. It is not inough (sayth Luther their chiefe Pa­triarch) for a man to haue the word and purity of doctrine, but also he must be assured of his calling, not of his calling ōly to Priest­stood by the shell (as you tearme it) of succession, or ceremony of ordination; but of his calling and commission giuen to preach, and recommend vnto posterity the kernell of Luther ibi­dem & fo­lio 276. doctrine. This Mission, this vocation he must also haue, and that from men, or els although thou wert, as Luther sayth, wiser then Salomon, wiser then Daniell, if thou be not called, more then hell, beware thou cast not out a word. And many leaues Ierom. 23. v. 21. after he protesteth of himselfe, that although he could deliuer soules from errour and damnation by his holesome doctrine, yet he ought to commit the matter to God, and not to preach Ezech. 13. v. 6. vnlesse he be called by men. For such as do otherwise he tearmeth them, impostors, miscarryed not with a good but a wic­ked spirit. They are those of whome Ieremy and Ezechiell fore warned vs: I sent not the Prophets and they ranne, I spake not vnto them & they prophesied: They see vayne thinges; and they di­uine lyes saying: our Lord sayth, whereas our Lord sent them not.

27. Therefore albeit we should suppose that these new Gospellers, had, as Mayster Mason insinuateth, po­wer from vs to preach truth (which notwithstanding is most false): yet when they beganne to preach other do­ctrine then was deliuered vnto them, other then was put into their mouthes by their predecessours, therein they lost their calling, ranne of themselues, preached of themselues, not sent from God with extraordinary mi­racles, nor yet from men with ordinary commis­sion [Page] to publish that fayth. For as he who hath authori­ty A [...] Amba­ssadour [...] who alter the legacy of their Prince are not there­in to be tearmed his Amba­ssadours: no more can Pro­testāts be sayd to be sent to al­ter the cō ­mission of those that sent them. Optatus l. 2. contra Parmen. from his Kinge to deliuer an Embassage, if he alter or change the Massage of his Prince, he cannot therein be truly sayd to be his legate or Ambassadour, especially if the King recall, or countermaunde whatsoeuer he pro­poseth contrary to his minde. No more can Protestant Ministers though rightly ordered, and lawfully called; maynteyne their calling or vocation to preach any other truth, then such as was commended vnto them: much lesse if our Bishops reuerse their commission, contradict their doctrine, & labour by al meanes vtterly to suppresse it. For who doubteth but that such as haue power to communicate, haue power also to reuoke, moderate, and restreyne the authority which they giue. And whosoe­uer persisteth after the reuocation, or whosoeuer altereth the tenour of his commission; he runneth not sent, he prophesieth that which our Lord neuer sayd, nor any of his seruants deliuered vnto him; he is therein, as Optatus wittily iesteth at Victor the Donaeist, A sonne without a Fa­ther, a Nouice without an instructour, disciple without a mayster, follower without a predecessour; prodigiously borne a preacher of himselfe, teaching a lesson which he neuer learned of any before. For to go backe and say with M. Mason that God by Scriptures reuealed it vnto him, is no authenti­call or sufficient calling, because generally all heretiques boast of the like reuelation, all pretend their Mission and calling by Scripture. That the Donatistes, the Circum­cellians, the Arians arrogated, and had as good warrant God lea­ueth not Scripture to e­uery ones priuat ex­position but to the interpre­tation on­ly of his Church. for the true meaning of Scripture, as any Protestant hath for his exposition. Wherefore to auoyd the confusion, & occasions of errour which might ensue, of leauing the Scripture to the particuler interpretations of priuat men, it pleaseth God to vnfold the true sense & meaning of his will to the publike Pastours & preachers of his Church; to them he infallibly deliuereth the inheritance of truth, of them only we must seeke it, to them we are bound to repayre to haue it opened vnto vs, from them alone we can haue our vocation to preach it. Otherwise euery [Page] mad and fanaticall spirit, might fondly deuise, as Pro­testants doe, what constructions, what reuelations he list.

28. This reason Iohn Caluin the chiefe Architect of M. Masons religion assigneth, why God teacheth not eyther by himselfe, or by Angells, but by the voyce and Caluin in c. 59. Isa. speach of men. This order (quoth he) God hath setled in his Church, that they may vaunt themselues in vayne to be ready to obey him, who reiect his Mynisters. Therefore he commaundeth the word and doctrine to be required from the mouth of Prophets and Doctours, who teach in his name, and by his warrant, least we foolishly hunt af­ter new reuelations. Yf this be so, how durst your M. Cal­uin? How durst our sectaryes deliuer a Gospell they ne­uer tooke from the mouth of any Prophet or Doctour? Caluinus contra er­rores Ser­ueti. With what face doe they vaunt of obeying God, when they disobey his Mynisters the interpreters of his will? How shall we know that they who follow not the setled course prescribed by him, doe not foolishly hunt after new re­uelations? Michael Seruetus forsooke that ordinary way, he vsed the like pretense as M. Mason doth of reuelation frō Scripture, & the same Caluin inueighed agaynst him. That like another Mahomet he rose a restorer of a new world, with a new and vnknowne reuelation; Is not this (sayth he) to make voyd the whole glory which Christ hath gottē? By thy own saying I cō ­demne thee and thy fellowes o vngracious seruant. For by the same argument thou o Caluin art like another Ma­homet, Caluin & his follo­wers come like Maho­met with new reue­lations. the English sectaryes progenitours like so many Mahomets; who contrary to the publike truth receaued in the Church, challenged another, reuealed to them out of holy Scripture. With whome I reason thus: When Cranmer in England, or any other beganne to vent their reformed Gospell, eyther the same Gospell was preached by some lawfull Pastours in some partes of the world, or not? Yf it were not? The Church of Prote­stants was no where extant, the glory of Christs Church in their conceit was wholy extinguished. If it were? Frō those Pastours, our sectaryes should haue deriued their succession. To thē they ought to haue gone for their holy Orders.

[Page 203] 29. Or if the shell of ordinution from the Priestes of Tertullian in praes. ca. 20. Antichrist, was good inough for their Antichristian sy­nagogue, at least from them they ought to haue taken rraducem fidei & se­mina do­ctrinae. their letters patents, and commission to preach. From them they should haue gleaned the kernell of doctrine, they should haue drawne from those pure Churches, the line of fayth and seeds of doctrine, as Tertullian anoucheth: Aug. l. 5. de baps. contra do­natist cap. 26. which aduise S. Cyprian also giueth, and S. Augustine much commendeth it saying: That which he (Cyprian) ad­monisheth that we repayre to the conduite head, that is, to Apostolicall tradition, and from thence direct the pipe to our tymes; is an excel­lent The suc­cession & propaga­tion of truth which heer we seeke cannot be learned out of Scripture. 2. Pet. [...]. v. 16. thinge, and without doubt to be obserued, especially seeing in this mark of succession it is not the bare truth for which we inquire, but the propagation, traditiō, reception, cō ­tinuance, & lineall descent of the truth: how it hath been cōueyed by Pastour to Pastour in al succeeding ages: how taught, how belieued from the Apostles dayes euen vnto ours? This cannot be learned out of Scripture, because it followeth after the Scripture; The succession of do­ctrine came after the Scriptures were written, how shall it then be proued by the precedēt Scriptures? which were in the Apostles time, who endited them, depraued and Athanasi­us ora. 2. contra A­rian. peruerted by some to their owne perdition, as S. Peter witnesseth: and why may not such deprauatours much more be now? How can the Scriptures beare witnes of the publication, progresse, & true perseuerance of that, Eos qui aliunde quā a tota successio­ne Cathe­drae ec­clesiastica originem fidei suae deducunt haereticos esse. which fell out many yeares after their authours & com­pilers were dead? So that for the true doctrinal, you must needs haue recourse to the true Pastoral succession: which are inseparably chayned and linked togeather. To leaue this way and endeauour eyther by Scriptures, or by any other meanes to vphould the continuall descent & pro­pagation of fayth, is an euident brand or note of heresy, as S. Athanasius anoweth saying: They are heretikes who de riue the origen of their fayth any where els, then from the whole succession of the Ecclesiasticall chayre; which he accoun­teth Aug tract, 37. in Io­an. there an excellent, and an admirable way to fi [...]d out an hereticall sect. And S. Augustine affirmeth, That to be the Ca­tholike [Page 204] fayth which comming from the doctrine of the Apostles is plan­ted in vs by the line of succession. S. Irenaeus also more auncient Irenaeus l. 4. cap. 45. then he sayth: VVith whome the succession of Bishops from the A­postles tyme downeward remayned, these are they who conserue our sayth, & doe expound the Scriptures vnto vs without danger.

30. By this tyme thou perceauest (courteous Rea­der) the peruerse & vnto ward course of Protestants, who departed from the Pastours of the Church to the written word: wheras they should haue repayred to her Pastours, to haue learned without daunger the meaning of that word. Thou perceauest the beggary, or nullity rather of their prophane & secular ministery, which vndertaketh the care of sonles, without any true election, ordination, succession, or mission. Thou perceauest how vainly they confide in their reuelations from Scripture, who haue no certayne rule, or publike warrant (as Catholikes haue) to knowe whether their reuelations proceed from God, or no. Thou seest how they beare about them the earemarke of heretiks, in deriuing their fayth from another Origene then the line of Apostolicall succession. Thou seest how danger­ously they vsurpe the functiō of Pastours, who are wolfs, robbers, and soule-killers of the sheep, so deadly bought with the bloud of Christ.

CHAP. XXI. In which the Beginning, Propagation, & Continuance of the true Fayth is proued to be a Note of the true Church, and only to appertayne to the Roman Church, which neuer altered the Faith it first receaued from the Apostles.

I SAY prophecying of the true Church, and of the very place from whence Isay 2. v. 3. the preaching of the euangelical gos­pell should begin, sayd: The law shall come from Sion, and the word of our Lord frō Act. 1. v. 8. Ierusalē. Our Sauiour doth not only as­signe the same beginning, but fore­telleth Luc. 24. v. 46. 47. the growth, increase, and continuance therof, in these wordes: You shalbe witnesses vnto me in Ierusalem, and in all Iury, and Samaria, and euen to the vtmost of the earth. And, Matth. 13. v. 37. 39. item 24. v. 14. It behooued pennance to be preached in his name, and remission of sinns vnto all nations, beginning at Ierusalem. Then he auerreth that the seede of his word, thus sowed in the field of the world, shold increase and grow vntill the haruest; That is, vntill the last day, vntill the consummation of all thinges. Hence S▪ Au­gustine Aug. de vnit. Eccl. cap. 10. maketh this illation: Let vs therefore holde the Church designed by the mouth of our Lord from whence it is to beginne, and how farre it is to be dilated; it is to beginne at Ierusalem, and to be dilated into all nations. Where he often sayth it shal perseuere Ibidem c. 5. [Page] vntill the end of the world. This marke is distinct from those which I haue explaned heretofore, because I speake not here of the vniuersall being of the Church, but of the manner how it came to be in all nations; [...] of the suc­cessiue line of pastorall doctrine, but of the order how it also continued for euer.

2. After which sort it is to be reduced to the prece­dent note of Apostolicall succession, and such Churches as are thus deriued from those which the Apostles plan­ted, Tertull. in praes. cont. haer. may be truly called, as Tertullian affirmeth, Apostoli­call Churches. But the Church of Rome only can shew how it beganne at Ierusalem, how it grew, and spread it selfe into all nations, how it still perseuereth whole and en­tire in all the pointes of fayth she first sucked from the A­postles The Apo­stolicall fayth is to be knowē not by the priuat ex­positions which now are deuised, but by the generall interpre­tations of Scripture which haue been deliuered frō tyme to tyme. breastes: Therefore she alone is the vndoubted spouse of Iesus Christ. For we doe not here intrude our selues to the Apostles tymes, and lay clayme, as Prote­stants and other heretikes falsly doe, to the Apostolicall faith, but to the preaching, propagatiō, & continuance of that fayth; not to the new interpretatiōs which now are made of the written word, but to the receaued expositi­ons, which from tyme to tyme, from country to coun­try, from Iury to Rome, from Rome to all nations haue beene infallibly gathered, and faythfully deliuered out of that sacred word. Of this our sectaryes are so destitute as they had not any Priest or Bishop, Clark of layman, wo­man or childe, in the whole world, who preached vnto Luther their first beginner, and deliuered vnto him, or any other of his consorts their Protestant doctrin. Ther­fore Mayster Mason retire to as you haue heard to the re­uelation of Scripture, made in England to Cranmer, Latimer, Ridley and their fellowes; others to the like reuelations made to Luther at wittemberge, to Caluin at Geneua, Mason l. 1. chap. 2. fol. 11. to Oecolampadius at Basil: from thence they deriue the propagation or reuiuall of their Gospell, which lay dead before for many ages. And that which Saint Augustine Aug. l. de vnit. Eccl. cap. 17. condemned in the Donatists of no lesse then blasphemy, to wit, that the good seede of heauenly truth, which was [Page 207] sowed by the Apostles, and Apostolicall men in all the world; and which was there to grow vntill the haruest, should haue perished out of those places, and be sowed a new out of Africa. This I say which he accounted in them a most detestable blasphemy, is reuiued again by our late Sectaries, who as wretchedly dreame, that the same seede was decayed in their dayes, or couered at least frō the view of the world, that it had not any publike Pastours to preserue it, Do­ctours to water it, preachers to sow it; but it must be sowed a new by Cranmer out of England, by Luther out of Wittemberge, out of Geneua by Caluin: whose folly I impugne with Saint Augustines wordes. For as his e­nemyes furnish our Sectaryes with obiections: so he ar­meth vs with irresistable answeres. Let them (sayth he) search the Scriptures, and agaynst so many testimonyes which pro­clayme the Church of Christ to be spread ouer all the world, let them Aug. de vnit eccl. c. 4. bring but one as certayne and manifest as those, by which they demon­strate the Church of Christ to haue perished out of other nations, and only to haue remayned in Africa, as though it should haue another be­ginning, not from Ierusaelem, but from Carthage, where first they set vp a Bishop agaynst a Bishop. Or as we may apply it to our pur­pose, VVhitak. cont. 2. q. 5. cap. 1. The Apo­logy of the English Church pa. 4. chap. 4. Caluin li­bro 4. in­stit 1. c. 7. §. 24. Fox acts and mon. pag. 400. and pag. 402. Oecolam­padius v­pon his tomb at Basill, is called Euangelicae doctrinae Author primus. Bu [...]er [...]. An. 36. ad. Episco. Hereford, calleth Luther primum Apostolum purioris [...]uangelij Ioachim Camera. fratrum orthodoxae Eccles. pag. 161. calleth [...]uther [...]. from England, from Wittemberge, from Geneua, where, by Bishops of Priestes lately sprunge vp, are scat­tered abroad new seedes of beliefe, contrary to the so­winges of all other Bishops, and Priestes. In so much as their owne followers attribute vnto them, The Restaura­tion, The Bringing to light, The first Beginning or Rebudding of the Gospell, The Reedification of the desolate ruines of Religion, The Opening of a veyne longe hid before, The Rising of aebeame of truth then vnknowne and vnheard. They call them the first Authours, first Maysters, first restorers, first Apostles of their euangelicall strange [...]d new reformed doctrine: For themselues also entitle it new [...]d strange. And another of their fauourites auerreth that [...]uther receaued not his fayth eyther frō Husse or Wick­ [...]iffe, but was [...] instructed of himselfe, by the help no [Page] doubt a [...] he im [...]g [...]ed of holy Scripture. A playne de­monstration that the Protestant fayth is not that, which beginning first at Ierusalem was diffused ouer the world, and from Pastour to Pastour descended, by the Apostles prescribed way of preaching vnto them. Now let vs see whether this property belonge not to the Roman Church.

3. Our aduersaries cannot deny but that the Christiā faith first preached at Rome came from Ierusalem, eyther by Saint Peter as the whole clowd of Fathers, and grea­test torrent of Protestants beare witnes; or at least by S. Paul who continued the same preaching, and was there vnder Nero crowned with martyrdome. Likewise that the same fayth was propagated into all Nations, the A­postle also testifieth saying to the Romans: Your fayth is re­nowned Rom. 1. v. 8. in the whole world, and Saint Irenaeus calling it, the greatest and most auncient Church of Rome, knowne to all the world as founded by the two most glorious Apostles Peter and Paul, addeth Irenaeus l. 3. c. 3. adu. haeres. immediatly after, that vnto this Church in respect of her more mighty principality, it is necessary that all Churches agree and haue accesse, that is to say, all faythfull people wheresoeuer they liue. In which Church the tradition that hath descended from the Apostles, VVhitak. in his ans. to Doctor Sanders 2. demonst. Fulke in c. 22. Thessa. sect. 7. Reynolds in his 5. conclus. hath euer beene kept, by those that liue in any place of the world. Fot this cause our aduersaryes confesse that it was our mother Church, a most pure excellent and flourishing Church. And so continued for some few ages. But since say they it is dege­nerated into a bastard Church, into an adulterous Church. Where­fore the only thinge I am to proue, is that the Roman church neuer ceased to be the true church of Iesus christ, or which is all one, that it neuer altered her religion, ne­uer changed in any essentiall point, from the purity of fayth which the Apostles togeather with their bloud (to speak with Tertullian) powred into it. Which I first demonstrate Tertulliā in praes. contra haer. with this common argument, often heretofore insi­nuated.

4. The diuin prouidēce hath preserued inuiolably the truth of his Gospel in the persō of succession & inuisible descent of Bishops, Priestes and preachers, in some place [Page 209] or other: for he hath appoynted a perpetuall generation of Apostles, Prophets, Euangelists, Pastours, & Doctours, to continue in his Church; vntill we meete all into the vnity Ephes. 4. v. 13. of sayth and knowledge of the Sonne of God, that is, vntill the last day. The finall end or cause was, that now we be not children wauering and carryed about with euery winde of doctrine. So that Ibidem v. 14. as an orderly ranke of Pastours and preachers was still to remayne, euen so the linke of heauenly truth, is perpetu­ally chayned thereunto by the holy Ghost: in so much as the gates of hell, and all the might of Satan shall neuer separate them: but no other row of succeeding Pastours can be named, besides those of the Roman Church, or such as descending from them in all partes of the world, haue likewise agreed with them in fayth and doctrine: therefore they are the Doctours and Pastours, which our Lord hath appointed to abide in his Church, vnto the worke of the ministery, vnto the edifying of the body of Christ, vntill Ephes. 4. v. 12. we all meet in the vnity of fayth.

5. Secondly that Church which once was the chast and vndefiled spouse of Christ, can neuer cease to be his Three on­ly wayes can a true Church fayle by Schisme heresy or apostacy. Schisma est recessus. vel diuisio ab vnitate ec­clesiae. spouse, or loose the integrity of sauing fayth: vnlesse it be diuorced from him by schisme, heresy, or apostacy. Schisme commeth from the greeke word [...], and is defined a de­parture or diuision from the vnity of the Church, by which the band and communion held with a former Church is broken, and cut off. Heresy as it is now gene­rally taken, is a willfull election and firme adhesion to some priuate and singular opinion, or rather errour, cō ­trary to the generall approued doctrine of the Church, and it is deriued from the Greeke verbe [...] or [...] which signifyeth to chuse, or voluntarily to preferre one thinge before another. Apostacy, is a defection or reuolte A descrip­tion of he­resy. from God, in such manner as it renounceth his faith, & casteth of the very name and title of a Christian, by im­bracing Iudaisme, Turcisme, or Paganisme. But the Romā Church which once syncerely professed the faith Of Apo­stacy. of Christ, neuer deuided it selfe by Schisme from the body of other faythfull Christians. It neuer brake the commu­nion, [Page 210] or went forth frō the society of any elder Church. The Ro­man Church neuer fai­led any of thes waies. Not by Schisme. Or if it did, tell vs whose company it left? From whom it went forth? And where was the true Church which the Roman forsooke? The Grecians and other schismaticall Churches, haue separated themselues from her, but she neuer went out or reuolted from any. Likewise the Romā Church hath at no tyme by voluntary election, made choyce of any singular or new opinion, disagreable to the common receaued doctrine of the Christian world. Nor by heresy. It hath cleaned in no age to priuate articles, or propositi­ons of fayth, which were not at the same tyme generally maynteyned in the Church of Christ. For who did euer Nor yet by Apo­stacy. taxe the Roman Church of nouelty or innouation in this kinde? What true Church did euer disclayme from this singularity or hereticall pertinacy in the Roman Church? Did it betwitch all nations in a moment with detestable heresy? And was no man left to discouer the M. Nap­p [...]r vpō the reuelation p. 66. and 68. item p. 43. & 63. Melancthō in locis po­stremo edi­tis. Beza confess ge­neral. c. 7. sect. 12. Humfrey Iesuitis. 2. part pag. 6 [...]4. VVhitak. contro. 2. q. 4 fol. 144. Fulke in his answer to a coun­terfeit Ca­tholik pag. 36. infection? It can not be. Much lesse did it depart from Christ by the crime of Apostacy, which necessarily pre­supposeth a departure from the true Church, and a re­uolte from the openly professed fayth, with the renoun­cing of Christianity and falling to infidelity? Wherefore seeing by no other meanes a Church once true, can pos­sibly decay; the Roman Church which by neyther of these wayes, hath strayed from the truth, perseuereth still the Church of Christ vnstained in her fayth.

6. Thirdly if the Roman Church euer fayled, I aske when? By whome? Vnder what Pope, or Emperour it first beganne to play the aduoutresse? Mayster Napper maynteyneth, that it did first degenerate about 300. and thirteene yeares after Christ, by the meanes of Pope Siluester. Melancton about the foure hundred twenty, by the vsurpation of Zosimus. Beza about the foure hun­dred and forty by the arrogancy of Leo. Doctour Humfrey about the fiue hundred ninty seauē by Gregory the great, whom he tearmeth the first Pope and leader of the Popish daunce? Why taker and Fulke about the sixe hundred and sixe, by Boniface the third & his successours. For Whitaker affir­meth, [Page 211] All that followed Gregory to be true Antichrists. Many o­ther dissentions there be amongst them. Because the Cē ­turistes sometymes say, that it beganne to be corrupted in Cent. c. 4. col. 71. 79. 80. 81. &c. Cent. 2. c. 4. col. 55. Cent. 1. cap. 10. col 571. &c. & 584. and. c. 4. col. 54. Et conue­nientia testimo­nia non erant. Marc. 14. Daniel 13. the three hundred, sometymes in the two hundred yeare after Christ. Other while they ascend higher, and find corruptions euen in the Apostles dayes. But as the disagreement of the two wicked Iudges in accusing Su­sanna, one affirming she committed adultery vnder one tree, another vnder another, was a most apparant te­stimony in the iudgement of all people, of her vnstayned chastity, & their inueterate malice: So if another Daniell would now determine our cause, this variance of our ad­uersaryes in appeaching the Roman Church, one auon­ching she reuolted from Christ and fell into her spiritual adultery vnder one Pope, Another vnder another. One in the tyme of Siluester, Another of Leo, A third of Gre­gory &c. must needes be an euident token of her vnchan­ged fayth, and their new forged slaunders. For why doe you dreame Mayster Napper, that in the dayes of Saint Napper v­pon the re­uelation p. 66. Siluester, and by his default, the Roman Church decay­ed? Because (sayth he) then Constantine the Emperour gaue to the sayd Pope Siluester, the towne of Rome, and gaue vnto him the triple Crowne to be crowned therewith, in token that he made him su­preme head ouer all the Churches, in Asia, Africa, and Europe, as his gift, conteyned in the decrees distin. 96. For the like challenge of supremacy, Zosimus, Leo, Gregory, and Boniface, are accused as the destroyers of the Church, and first v­surpers according to Protestants of that vniuersall and Antichristian dominion. Howbeit I haue apparant­ly conuinced in the second booke of my Antidote, That the Supremacy was neyther giuen by Emperours, eyther by Constantine to Saint Siluester; or Phocas the Emperour, to Boniface the third: nor yet vsurped by Zosimus, Leo, Gregory, or any other: but that it was imparted immediatly from God to S. Peter, and made hereditary to his Successours. Which Constantine the Great plainly cōfesseth in the very deed of gift, or Char­ter of donation which he mad [...]: when resigning to the [Page 212] Pope the Citty of Rome, Italy & the westerne Prouinces, In ipso E­dicto do­nationis quod ha­betur Tomo 1. Concil. fo. 296. apud Binium. Quoniam vbi prin­cipatus sa­cerdotum & Chri­stianae re­ligionis caput ab Impera­tore caele­sti, iustum non est, vt illic Impera­tor terre­nus habe­at potesta­tem. he departed to Constantinople: Because (sayd he) Where by the heauenly Emperour, the principality of Priests & head of Christian Religion is placed; it is not meete the earthly Emperour should beare any sway. Therefore not the spirituall dignity or supreme headship, which Constantine a little before deduceth out of the wordes of our Sauiour spoken to Peter, whome he there calleth the Vicar of Christ: but the temporall territo­ries, landes, and reuenues, were the endowments of the Roman Sea, which he bestowed vpon S. Siluester.

7. And the very Centuristes testify that before Cō ­stantine the great the supremacy of Peter, & consequent­ly of his successours, was acknowledged by Tertullian, of whome they write: Tertullian doth seeme not without errour, to thinke that the keyes of the Church were only giuen to Peter, and that the Church was built vpon him. They blame also S. Cypri­an for affirming; that the Roman Church is the Chayre of Peter, from which all the vnity of Priesthood proceedeth. Likewise Cypri­an, say they, hath diuers other perilous opinions, about this matter; as for example, that he tieth the office of true Pastorship to ordinary succession. A little before they accuse him and three other Fathers of his tyme saying; Cyprianus, Maximus, Vrbanus and Salonius, doe thinke that one Bishop must be in the Catholike Church, to wit one chiefe as head of the rest. All these flourished before the dayes of Constantine. So did Origen, and Hi­politus Matth. 16. versus 18. 19. Martyr, who subscribed to the primacy of one su­preme Pastour. Agayne if S. Siluester were the first Pre­late, by whome beganne, as M. Napper blattereth, the hor­rible & detestable Kingdom of Antichrist; the first general Coūcel Centur. 3. c. 4. col. 84. of Nice, (authorized in England by Act of Parlament) in which he presided by his legats Hosius, Vitus & Vincentius, & which he after ratifyed and confirmed, did fauour and Ibidem col. 84. & 85. vphold his Antichristian tyrranny, If Zozimus were the man, S. Austine was a limne of Antichrist, who notwith­standing he was Bishop of Africa, obeyed his iniuncti­on Origen ho. 5. in Exod. & ho. 7. in Lucam Hi [...]ol. in ora deconsum. mundi. Napper. p. 67 Cedrenus in com­pend. histo, Photius libro de 7. concilijs. Damasus in Pont, August. Epist. 157. of necessity, as comming from his superiour. The A­frican [Page 213] Bishops likewise, ouer whome our aduersaryes accuse him of encroachment, for challenging the right Prosper Con. collat. cap. 41. of appellations: euen they (I say) were abettours of An­tichrist, to whose decrees Pope Zozimus (as Prosper writeth) added the authority or strength of his sentence, and to the cutting of the wicked with the sword of Peter, armed the right handes of all o­ther Prosper in chronicis. Prelates. A Councell held at Carthage of 217. Bishops, and the whole worlde did partake with Antichrist: for that Councell sent vnto Zozimus their synodicall de­crees, Cōcil. Cal­cedō in re­lation. ad Leonem quae habe­tur Tomo 2. Conci. act. 16. pa [...]. 139. apud Binium Leo Sermo 2. in anni­assūp. s [...]u. which being approued, sayth Prosper, throughout the whole world, the Pelagian heresy was condemned.

8. Yf Leo were the first by whome the Church, was ruined, and throne of Antichrist aduaunced; why doe Protestants allow of the Oecumenicall & sacred Coun­cell of Chalcedon? Which three tymes gaue him the title of holy, acknowledged him their head, and themselues his members; humbly supplicated vnto him to ratify and con­firme their Canons. How doth Leo, write thus of him­selfe; VVhen our exhortations are sounded forth in the eares of your Sanctity, imagine him (to wit S. Peter) whose person we represent to speake vnto you: because with his loue and affection we admonish Libro 1. ep. 1. libro 6. ep. 19. libro▪ 1. ep. 76. l. 4. ep. 33. li­bro 7. iud. 2. ep. 2. l. 7. ep. 32. l. 1. ep. 72. 75. l 11. ep. 50. 53. l. 7. indic. 2. ep. 112. libro ep. 15. libro 9. indict. 4. ep. 61 l. 4. ep. 15. 50. 55. libro 1. ep 19. l. 4. epist. 9. you: and we preach no other thing vnto you then that which he taught. With what face could he haue deliuered this, in such a publike assembly, if he had coyned any new Gospell, or taught any other doctrin, then that which was preached by S. Peter? But if S. Gregory, as most Protestants accord, was the last good and first Antichristian Pope, then in his dayes some monstrous innouation was brought not only into the Roman diocesses, but into al the Prouinces and Churches of Christendome, which communicated with him, as appeareth out of his Epistles to the Bishops of all countryes, of Sicily, Corsira, Sardinia, Africa, Numidia, Hispania, Gallia, Anglia, Hibernia, Grecia, Dalmatia, ouer whome he exercised the soueraygnty of his supreme iurisdiction: yet he innouated nothing ther­in, nor deliuered any other new doctrine not taught be­fore, as I demonstrate. 1. By all these and other Bishops of his age, who neuer appeached S. Gregory of any vsur­pation [Page 214] of right, or nouelty in doctrine, to which they would either haue opposed themselues, or haue complay­ned of it; or would haue mentioned it at least. 2. By S. Gregory himselfe who findeth no fault with any of his Roman predecessors, for want of challenging their due, or for not agreeing with him in all pointes of fayth, as Protestants euery where reprehend and taske their aun­cestours with variance from them, in sundry assertions. 3. By diuers learned Fathers of the precedent ages, out of whose writings I haue already among my Thirty Con­trouersyes cleerly proued, and out of Scriptures also de­duced, euery article of importance, of which our Gos­pellers attach S. Gregory. 4. By the Magdeburgian and other Protestants, who confesse the like pointes of do­ctrine to haue beene mayntayned in those former centu­ryes. 5. By the communication he held with all nations, to which he neyther prescribed any new fayth, nor did they obiect any new thinge ordeyned or deliuered by him. 6. By his reprehension of Iohn the Patriarch of Constantinople, for challenging the title of Vniuersall Bishop; which if himselfe had also vsurped, he would neuer haue beene so bolde to controule in his competi­tor: Or if he had beene so bolde, some or other woulde In 6. synod. act. 4. haue blamed him for it. 7. By the subsequent age in which the sixt generall synode was celebrated, whereunto both the casterne and westerne Bishops assembled, the le­gates The wordes of Pope A­gatho his Epistle for the in­tegrity of the Romā sayth. of Pope Agatho, the Patriarches of Constantinople, A­lexandria and Antioch eyther by themselues or by their substitutes, who vniformely condemned the new deuised opinion of Macharius, concerning the vnity of Christes wills and operations: In S. Gregory, in the Roman Church, no nouelty was reprehended, but [...] Epistle of Pope Agatho was publikely read in the presence of the Emperour & the rest of the Bishops, wherin he protested of the Roman Church, that it hath neuer byn found through the grace of God to haue strayed from the path of Apostolicall tradition. And no man neyther of the Greek or Latine Church, no not so much as Macharius himselfe excepted agaynst it, [Page 215] although it would haue weakned the authority of Pope Agatho, and auayled him much if any such ranker of corruption had crept into the Apostolicall sea. Nay that very Epistle was after approued by the whole Coū ­cell, Ibidem act. 8. which they would neuer haue done, if S. Gregory could haue been touched with any superstitious or new broached doctrine.

9. The same argument with most of the former cō ­uince the like in the behalfe of Boniface the third, who liued many yeares before Pope Agatho, and before this Epistle of his was generally allowed. Lastly if S. Grego­ry, or Boniface the third, with the rest that followed be, as Humfrey, Fulke, Whitaker, & all Protestants cōmōly Humfrey, Fulke and VVhitak. in the place before ci­ted. depose, meere Antichrists, and such as depended of them Antichristian prelates; what doe they thinke of the de­finitions made, and men condemned by Agatho and his adherents in that 6. general synod of 289. Bishops, which was celebrated in the age of our Redemption 681. aboue 20. yeares after Boniface his decease, agaynst Macharius Sergius and the rest of the Monothelites, who faygned one will and operation in Christ. What I say doe Pro­testants thinke? first of the men, were they heretikes? For disobeying the sentence of Antichrist and his impes? Then of the contrary doctrine there defined? to wit, That as Christ hath two seuerall natures, so two seuerall wills and operations? I aske them whether they imbrace this as the orthodoxall & Apostolicall fayth, or renoūce it with the Monothelites as diabolicall and Antichristiā doctrine? Is it Antichristian? Auaunt then and raunge your selues with those Hellish catyffes, who by cōfoun­ding the wills, abolish the natures, extinguish the me­rits, destroy the incarnation, and frustrate the redempti­on of the sonne of God. Is it the orthodoxall & Christi­an fayth? How was it then decreed and maynteyned by the Prelates of Antichrist? Euery Kingdome (as our Sauiour in like case reasoned agaynst the Iewes) deuided agaynst it Luc. 11. vs 17. selfe, shalbe made desolate, and house vpon house shall fall; and if Sa­tan also be deuided agaynst himselfe, how shall his Kingdome stand? [Page] So if Antichrist and his whole army fight agaynst them­selues, if they vphold the truth of Christ and so maynly persecute and extirpate their owne errours, how shall they stand? How shall they be aduaunced and extolled a­gaynst God? Was this a repugnant reason, to shew that our blessed Redeemer, did not in Beelsebub the Prince of di­uells Ibidem v. 15. & 28. cast forth diuells: But in the fingar of God, whose Kingdome he preached? And is it not as forcible to proue that Anti­christ by his owne mouth, neuer condemned his Anti­christian doctrine; neuer defined the true Christian faith: but that it was the fingar of God, the voyce of the holy Ghost, which spake in his Church, was deliuered by his true Pastours, in that sacred holy, and diuine assembly. What can Protestants answere to this inuincible argu­ment? Will they neyther ioyne with the Monothelites, nor yet admit that Oecumenicall Councell to be the mysticall body, & true spouse of Christ? They must then finde out some other Church in that age, some other preachers besides those, of whome both East and West, Greekes and Latines, the whole Christian world neuer had any inkling before.

10. But although they haue nothing heere to re­ply, yet let vs heare what they say to the former interro­gatory of the Roman Churches decay: when, and by whome it fell out. Whitaker answereth, It belongeth not to vs to count the tymes, and moments, in what yeare or day, that defe­ction VVhitak, contro. 2. q 3. c. 1. folio 184. Ibidem contro. 2. q. 5. c. 3. fo. 312. Powell in his con­sideratiō of the Papists suplica. pa. 43. beganne. And then, VVe cannot name any certeyne yeare in which their Church beganne to be chaunged. Which Mayster Po­well also confesseth with him. Therefore we may well conclude that it neuer chaunged or altered her beliefe, because it could not be that a Church vniuersally spread, famously knowne, which had the eyes of all men cast v­pon her, enemyes on euery side to pry into her, all sortes of nations consorting with her, innumerable authours writing of her, should change her fayth, her Religion, her worship of God, which are of all things most remar­keable, and no man to perceaue that strange reuolution. The tyme is knowne, the persons are named, the heresies [Page] recorded, by which all other Patriarch a [...] seas haue beene [...] in ele [...]be verbo Ma­cedoniani. corrupted with errour. For example in the yeare of out Lord 359. Macedonius defiled the se [...] of Constantinople, with impugning the diuinity of the holy Ghost. About the same tyme Georgius Cappadox, intruded into the sea of Athanasius, prophaned with Arianisme and ma­ny Nicepho. Calli. hist. Eccle. l. 9. other sacrileges the Church of Alexandria. In the yeare of our Redemption 273. Paulus Samosetanus stay­ned the sea of Antioch, with the blasphemy of the Ebio­nites, affirming our Sauiour to haue taken his beginning Aug. l'de haer. from the Virgins wombe, and not to haue descended at all from heauen: with the heresy also of Sabellius as Epi­phanius Epiphani­us baer. 65. Euseb. l. 7. c. 22. & 24. leron. ep. 61. ad Pā ­mach. Ier. in chronic. writeth. Iohn the Patriach of Ierusalem second of that name, infected his sea, about the yeare of our Lord 386. with the errours of Origen; which had been before about the yeare of our Redemptiō 351. inuaded & polluted also by the Arians.

11. Besides we can tell who checked and control­led, who opposed themselues agaynst these mighty he­retikes. For Damasus the Pope, with the first Constan­tinople Councell condemned Macedonius. Georgius Theodo. l. c. 11. Tom. 1. Concil. f. 10. apud Binium A­thana. ad solita. Na­zian. orat. in liudem Athana. Lucifer. pro Atha. l. 1. &. 2. Vide Euse­bium libro 7. c. 23. 24. Iero. ep. 61. Pamma. Ruffin. in explic. sim. Nazian. in carm. de vita sua. who liued about the yeare of our Lord 380. Geia­si [...] in decreto habito de Apochriphis Scripturis: habetur apud Biniū tom. 2. eōcil. folio 264. They made that decree the yeare 494. Cappadox was resisted and impugned by Athanasius, by S. Gregory Nazianzen, by Lucifer Calaritanus. Paulus Somasatenus by a Councell held at Antioch, in the yeare of our Lord 274. Iohn the Patriarch of Ierusalem by S Ierome, and S. Epiphanius. Thus vnlesse you set downe the tyme, the Pope, the heresy by which the Apostoli­call sea was defiled with superstition; & who they were that opposed agaynst it, it is euident which Ruffinus writeth, that, in the Church of the Roman Citty, no heresy euer began, and the auncient custome is there obserued. Euident, which S. Gregory Naziazē testifyeth of his age: That old Rome from aunciēt tymes hath the right sayth & always keepeth it, as it becometh the Citty which oueruleth the whole world, always to belieue rightly in God. Which Gelasius with 70. Bishops witnes for theirs: That the chiefe seat of Peter the Apostle, is the Romā Church, not hauing [Page] any spot or wrincle or any such thinge. Which Theodoret for his. That this holy Sea holdeth the flerne of gouernement ouer all the Churches of the world, as for other causes, so for that it hath still re­mayned Theodoret epist. ad Rena. he wrote the yeare 450. [...]oyde of the stench or ill sauour of heresy. Which Iohn the Patriarch of Constantinople, which Agatho, which Re­gino, which Rupertus affirme for theirs. Iohn the Pa­triarch of Constantinople and second of that name saith, In the Apostolicall Sea, (speaking of Peters) the Catholike Reli­gion Iohannes Constan. 2. in epist ad Horm. ha­betur Tō. 2. concil. about the yeare 517. is alwayes kept inuiolable. Agatho you haue heard alrea­dy. Regino auerreth, That the seate of Peter could neuer be en­trapped by heresy or false doctrine. Rupertus, The Roman Church more strongly built v [...]on the rocke of Apostolicall sayth, hath stood vn­shaken, and hath alwayes condemned the heresies both of the Greeke Church, & of all the world.

12. Moreouer not only the ruines of these renow­med seas, but the fall of euery particuler Church, is regi­stred Regino in 2. libro Chronico. he wrote in the yeare 890. and diuulged by the watchmen of Gods house, by the vigilancy of Catholike Pastours: whose care and di­ligence to keepe the vnity of fayth inuiolable, & disco­uer the chaunges which might creep into all Cathedrall Seas hath beene such, as besides the Sacrament of Ordina­tion, these cautions they vsed with euery new elected Bi­shop. 1. He was wont to send cōmunicatory letters con­teyning Rupertus libro 2. de diui. offic. c. 22. [...]e li­ued about the yeare 1100. the profession of his fayth to all prouinces abro­ad, especially to Rome, which was called Synodicā dare as S. Cypriā mentioneth of himselfe, & of Sabinus a Spānish Bishop. S. Ambrose likwise of his election. The second was if any broke the line of succession, or altered the traditiō of fayth, the like notice was giuen of him; as of Cerdon, of Eutiches, of Paulus Samosatenus, and of certayne No­uatian See this more lar­gely in Stapleton contro. 1. q 4 or [...]. de princi­pijs fidei doctrin. Cyprian. libro 4. ep. 9. and lib. 1. ep. 4. Ambro ep. 82. Irenaeus li­bro [...]. c. 4. Leo ep. 9. Euseb. Phamphil. l. 7. c. 24. Cyprianus l. 1. ep. 3. & 4. Leo epist. 68. Sozom. l 7. c. 8. Theo. l. 5. histo. eccles. cap. 9. in epis. Synodo. Bishops, mentioned by Irenaeus, Leo, Eusebius & S. Cyprian. The third was the confirmation of the Ro­mā Bishop, by whom the election of euery new Bishop, was accustomed to be ratified and confirmed. So Leo the great confirmed Proterius Patriarch of Alexandria; Da­masus [Page 219] confirmed Nectarius Patriarch of Constātinople, Sop [...]o. ad Honor. Honorius confirmed Sophronius Patriarch of Ierusa­lem. The fourth was to matriculate as it were, or enrole in the Church bookes, or publike records, the names of such as agreed with the rest in fayth & profession, there­by to commemorate or remember them in the tyme of the dreadfull sacrifice of the Masse: which was in diptyro nomen habere, and withall cancelling the memory or nams of such as dissēted from them in matters of fayth: which Hormisda the Pope strictly commaunded to be put in Hormisd [...] in epist. de­cretal. ad Episcopos Hispaniae And see Damasus in his e­pistle to the Easterne Bishops a­gaynst A­pollinaris [...] apud Theo. l. 5. c. 10. Greg. in Regist. l. 4. ep. 2. indic. 2. Ibidem l. 4. ep. 34. item libro 6. ep. 64. Cyprian l. 1. ep. 4. VVhitak. contro. 2. q. 5. c. 3. f. 312. Sparke in his ans. to Mayster Iohn d'Albins. an Epistle of his to the Bishops of Spayne. All these cau­tions continued in the Church euen vntill the dayes of S. Gregory the great, of which he in particuler maketh mention. Therefore it was impossible that any one of vn­knowne sayth, as S. Cyprian teacheth, should vsurpe an Episco­pall Sea. Impossible for any Bishop to stray from the aun­cient doctrine, without publike notice taken of it. Much more impossible for the Roman Bishop: As impossible for the Roman Church which alwayes flourished in the view of the world. And what can our Protestants deuise what colour haue they to imagine the contrary? Whita­ker, Sparke and their sect-mates alleage, that, it decayed by little & little, by such flow and slily steps as it could hardly be perceaued.

13. Well let it be, that corruption stole thus secretly vpon some part or limme of the Church, yet it could ne­uer grow ouer all the body, without being marked by some or other; at least when the chaunge or corruption came to be notorious. When she first preached heresy, supported idolatry; When she first relinquished the com­munion of the true Church, this must needs be noted, & chronicled. And this is only that which we desire our aduersaryes to tell vs. We can tell them when all other scandalous, and pernicious heresyes first beganne; when Arianisme, Nestorianisme, Manichisme, Pelagianisme Lutheranisme, Caluinisme, &c. We can describe the places, name the authours, recount the vpholders & sup­porters of those and the like blasphemous errours. Theo­doret reckoneth vp threescore and sixe: Saint Augustine [Page] fourescore and eight, which were before their dayes. S. [...] haer. fabu. l. 3. Antoninus, Guido Carmelita, Alfonsus de Castro, and Prateolus make mention of the rest, euen to this present age. Let Protestants performe the like, of the superstiti­ous Aug. l. de haeres. ad Quod vult Deum Antoni. 4. pa. sum­mae titu. 1 [...]. c. 7. Guido de haer. Alfonsus aduersus Haeres. Prateolus in Eleucho. wherewith they accuse the Roman Church; or els they shew themselues impostors and calumniatours of the Spouse of Christ, especially seeing their Chroniclers the Magdeburgian Protestants, can find out the begin­ning of matters of lesse moment, of euery externall and decent rite, which hath beene practised in the admini­stration of Sacraments, celebrating of Masses, consecra­ting of Altars, of euery new Canon or decree, concerning Buriall, Mariage, holywater, fast of lent, and other Ember dayes: yet ascribing some of these thinges to Popes which were first ordeyned by the Apostles. They take vpon them to set downe euery little change and altera­tion, in order of discipline, and manner of Go­uernement, which hath fallen out in the Roman Cent. 2. c. 6. col. 126. Cent. 3. c. 6. col. 137. 138. Cent. 2. 3. & 4. c. 7. Cent. 2. 3. & 4. c. 4. Church: They note the very titles her Bishops haue vsed in their priuat letters. They task the phrases of speaches, which seeme to thē incommodious in their publik writings. And if any change or mutatiō euer happened in matters of fayth, could it haue escaped the pens and eyes of such curious marke-maysters, of such quick-sighted enemies?

14. Furthermore the chiefest innouations of which our aduersaryes endite the Roman Church, were such, as they could not creepe in by little & little, but they must Auricular confessiō is a thinge so trouble some as it could not be intro­duced in­to the Church by little and little without resistance. needes be espied, mentioned, and resisted with might and mayne. For example, Auricular Confession is a thing so distastfull, and combersome to flesh & bloud; so repug­nant to the haughty humours, and dispositions of men, as it could neuer haue beene brought into any Church or diocesse, much lesse in to all; neuer haue beene quietly imposed vpon any meane person, much lesse vpon Kings, Princes and the greatest potentates in the world, vnlesse it had beene instituted & commaunded by God. The su­premacy likewise and soueraignty ouer others, is if it be vsurped, a tyrannical enchroachment, subiect to so much [Page] iealousy, strife, enuy, hatred and contradiction; as I will No more could the suprema­cy or any other ar­ticle of moment. not say the exercise, but the very motion of such autho­rity, had beene a fanne, to moue trouble and sedition in all the world. The same I auouch of the worship of i­mages, of satisfaction for sins, of seruice in an vnknowne tongue, of the adoration of the Sacrament, of the sacri­fice of the Masse &c. what garboyles would these things haue bread, if they had beene intruded vpon all nations, The sacri­fice of the Masse could not be newly establi­shed with­out trouble & perturba­tion. by the inuention of man? For to pursue this later, do you think it possible for any Pope or Emperour, to introduce now the dayly immolation of a Lambe, after the Iewish manner: or the publike adoration of a Bull or serpent, in all his territories, and that none should be knowne, to murmure and repine? No friend or foe, subiect or stran­ger, should be so carefull as to note the authour, & tyme, of such Iudaicall superstition, and heathenish Idolatry? No more is it possible for man, to commaund the sacri­fice of bread and wine, to be offered vnto our Lord; those elements to be adored as the euer liuing God, and he not Epiphan. haer. 79. to be knowne who should first ordeyne it.

15. Certayne heretikes called Collyridians, once offered a little Cake in sacrifice to our Blessed Lady, ho­nouring Cyprian. l. 2. ep. 3 quae est ad Caeci­lium▪ Tom. 3. cō ­cil. in con­cil. quini­sexto can. 232. folio 147. apud Binium Aug l. de haer. Cōcil. Bra­cha. cap. 1. habeturap. Binium tom. 2. con­cil. f. 1202. her as a Goddesse, and Epiphanius wondring at their madnes, nameth the Countrey to be Arabia, and the vpper partes of Scithia; the towne, Thrace; the per­sons, chiefly women which beganne that Idolatry. The Aquarians offered only, water in the chalice of our Lord, and S. Cypriā inueigheth agaynst them as violating his tra­dition. The Armenians on the contrary side offered only wine, and the Councell held at [...]ullo in the name of the 6. Synod accuseth them of the like transgression. Other heretikes called Artotyritae, sacrificed cheese togeather with bread: Others offered milke insteed of wine, and S. Austine condemneth the former, the [...]. Councell or Bra­chara, the later, as repugnant to the Euangelicall and Aposto­licall doctrine. But was there no Councell generall or Pro­uinciall, not any Cyprian, nor Epiphanius, nor Augu­stine to reprehend the sacrifice of bread and wine, in [Page] which the body and bloud of Christ is truly conteyned? Were the aforesayd superstitions controlled by them, who notwithstanding allowed this as the institution of Christ? Our aduersaryes themselues haue vsed that dili­gence, as to obserue the tyme, the place, the vestements, the chalices, the addition of euery rite, ceremony, word or versicle, which in the manner of that sacrifice, for or­der & decency sake the Church hath ordeyned: yet when she first instituted the sacrifice it self they cannot obserue. Sparke in the preface before his answere to Mayster Iohn d' Albins. For example, Doctour Sparke telleth vs, that the first allow­ance of sequences in the Masse is attributed to Nicholas the first. In A­lexander the seconds time (sayth he) alleluia was first suspended out of the Church, in the time of Lent. The Centurists ascend hi­gher euen to the auncient tyme of the Churches purity, and they forbeare not to report out of other historiogra­phers, that Telesphorus Pope in the second age after Christ, instituted three Masses to be sayd on Christmasse night. Likewise that before the sacrifice the Angelicall hymne Gloria in Cent. 2. c. 6. col. 114. 115. excelsis should be sayd. They relate a constitution of Pope So­ter, in which he decreed that, no mā after he had taken any meat or drinke though neuer so little should say masse.

16. In the 3. age they referre to Pope Stephen, and quote his deeretall epistle, how the peculiar and sacred attire Cent. 3. c. 6. col. 146. Nauclerus gener. 8. Polid. l. 5. cap. 10. which the Priests only vsed in the misteries of the Eucharist should not be toutched by any but consecrated persons. How he who was to sacri­fice before he ascended the Altar, made his confession. VVhich rite say they, Fasciculus temporum, and Nauclerus ascribe to Pontianus. Yet some, as Palidor sheweth, assigne it to Damasus. Sixtus ordeyned that whilest the Priest before the celebration (I vse their wordes) did reade the Cannon in silence, the tripled Sanctus should be sunge a­mong Naucler. gener. 9. the people: witnes Nanclerus and Polidore. In the 4. age. Too great (say they) and superstitious was the insolency of the Roman Church, touching the celebration of Masse, which the Roman Coun­cell Cent. 4. c. 7. col. 497. vnder Siluester commaunded to be celebrated, in no other then places consecrated by the Bishop. And they affirme, that Platina writeth in Siluesters life, of golden and siluer challices giuen by Con­stantine. Cent. 4. c. 6. col. 410. ibid. That it is be read in Eusebius his decrees, how the sacrifice of the Altar was to be celebrated, not in silke or hempe; but only in [Page] fine linnen, consecrated by the Bishop. In the fifth age or Cen­tury, they make mention out of Platina, Sabellicus, Cas­ [...]na and Sigebert, of the Antiphones, Introites, gradualls, tractes, &c. of the psalme Iudica me Deus, to be sayd at the beginning of the sa­crifice. All which they ascribe to Celestine the first who Cent. 5. c. 6. col. 725. 729 & 727. Sabel­licus Tom. 8. l. 1. Sigebert in chronico. liued about 426 yeares after Christ whome Vrspergensis according to them, maketh authour of the hymne holy, holy, holy, to be sunge. They alleage out of Sigibert, Hirmanus Gigas, and Flores temporum, how at the end of Masse he that saydit, was by the ordinance of Gelasius, to blesse the people, and to say the hymne, trium pueroum.

17. In the same age they write of Leo, how he de­creed that in the action of our Lords supper these wordes should be pro­nounced, Ibidem col. 729. Hancigitur oblationem &c. Bergomensis, say they, & Pla­tina mention it. Sigebert deliuereth this clause also to haue beene ad­ded by him, and that in the Canon of the Masse, Sanctum sacrificium Bergomē ­sis in Theo. immaculatam hostiam: which Sabellicus also reporteth. Nauclerus likewise auoucheth that by his ordinance, Orate sratres, is sayd in Masse and Deo gratias in the end. Sigebert relateth of him how he was wont Sabellicus Enead. 8. l. 1. to say Massesouer the bodies or monuments of Martyrs when he would communicate their relikes vnto others. All these be the wordes of the Centuristes. Neyther doe they only specify these ceremonyes, belonging to our sacrifice, but they finde Naucler. l. 2. gene. 15. Ibidem col. 729. fault with many of the auncients, for writing vnbesee­mingly in their conceite of the sacrifice it selfe: as with Ignatius the Apostles scholler, because he sayd ambiguously & Cent. 5. c. 6. col. 730. incommodiously (I repeat their words) it is not lawfull without a Bishop neyther to offer nor immolate the sacrifice. Then Cyprian say they superstitiously fayneth &c. the Priest to supply the roome of Cent. 2. ca. 4. col. 63. Christ, and sacrifice to be offered to God the Father &c. which prase (to offer sacrifice) Tertullian also vseth speaking of the supper. And Martiall, the supper of our Lord that is a sacrifice is offered on the Al­tar Ignat. ep. ad Smirn. to God the Creatour. After, There is a new phrase also in Na­zianzen, he defileth his handes with the oblation of the vnbloudy sa­crifice. Ambrose vseth speaches of the supper, which before him none Cent. 3. c. 4. col. 83. Centur. 3. c. 4. col 83. Tertullian de cultu faem. Hartialis ep. ad. Burdeg. Cent. 4. c. 4. col. 294. Nazian. in inuect. 1. in Iulian. Cent. 4. c. 4. col. 295. Ambros. l 5. ep. 33. [Page] of the Fathers was wont to vse, as to say Masse, to offer sacrifice. Hi­ther to the Protestants of Magdeburge. By the which we manifestly gather, first, that our present Roman Church that now is, hath no way declined from the purity of the auncient Church, which flourished in the first fiue hun­dred yeares after Christ, not in this diuine worship and publike sacrifice of the Masse. Secondly that this our sa­crifice was not inuēted by man, but instituted by Christ, and practised by the Apostles: which I proue by three vncontrolable rules in the Iudgement of all prudent men. Aug. l. 4. de bap. ca. 24. Aug. l. de baept. cont. Donat. ca. [...]. Caluin l. 4. instit. c. 18. §. 1.

18. The First is S. Augustines rule saying, That which the vniuersall Church doth hold and was not instituted by Councells, but hath beene still reteyned in the Church, this we may most iustly be­lieue to haue come from no other anthority then the Apostles. By which he proueth the b [...]ptising of infants, not expressed in Scripture, to be an Apostolicall tradition, writing thus: That custome which men before vs looking vpward to antiquity, did not find to haue beene ordeyned by them that came after the first ages, is rightly belieued to haue beene deliuered by the Apostles. But the sacrifice of the Masse hath beene offered in the vniuersall Church: For Caluin going about to impugne it sayth, I heere match in fight with that opinion wherewith the Romish Anti­christ, Cen. 6. c. 6. col. 33. Vtintelli­gas inqui­unt missa­rum nunc solemnia passim ō ­nia loca cōpleuisse and his prophets haue infected the whole world, namely that the Masse is a worke whereby the sacrificing Priest &c. The Cen­turists his companions acknowledge the like generall practise aboue a thousand yeares agoe, affirming in the 6. age, Now the solemnityes of Masse to haue euery where filled all places. Yet they looking into all historyes, ransacking all auncient monuments from that tyme vpward, cannot find by whome it was first instituted, or where it began. Therefore it was deriued from the Apostles as the insti­tution of Christ, otherwise these cunning Masons who discouered the placing of so many little rafters, would haue espied without doubt the laying of this great beam, (in their eyes) of superstitious idolatry. And M. Mason himselfe who disauoweth this sacrifice, and the only Priesthood ordeyned by Christ to offer it to his Father, [Page] dismantleth his sectmates of the true spirituall power of [...]iesthood, or iurisdiction of Bishops.

19. The second Rule is grounded vpon experience [...]f the difficulty which ariseth, in bringing in of any new [...]ustome chaunge or innouation in a common wealth. [...]or as that can neuer be done in any temporall state, tou­ [...]hing temporal affayres; without some strife, opposition, or dispute, so much lesse in the Kingdome of the Church about matters of religion, concerning which her watch­men Isay 62. v. 6. and Pastours shall neuer be silent, but alwayes resist (as M. M. Fulke witnesseth with vs) all false opinions, euen, with open reprehension. This argument M. Bilson vseth to proue Fulk in his answere to a counter­feit Catho­like pag. 11. and 62. Bilson in his suruey of Christs sufferings pag. 660. Christ descending to Hades, to haue beene aunciently and openly pro­fessed in the primitiue Church; because Eusebius who expoun­ded it so, had beene otherwise resisted & resuted by the Re­ligious of those ages who liued with and after him. So if our sacri­fice of the Masse, Inuocation of Saints, worship of Images, Merit of workes, vowes of chastity, and the rest, often inculcated by the auncient Fathers, of the first fiue hun­dred yeares; had varyed from the analogy of Apostoli­call fayth; some other guides & Doctours of the Church would haue checked and resisted (which neuer any did) those nouelties in them. Was Triphylius an eloquent and learned Bishop, sharply rebuked in a publike audience by the venerable and reuerend Spiridion, only because he chaunged for elegancy and finenes of speach, a word of the sacred writ, of no great importance, to wit Graba­tum into Lectulum: and could so many chaunges or pro­phanations rather, as sectaryes conceaue; not in words, Nicepho. l. 8. cap. 42. but in sense, and substance, in Sacraments, sacrifice, or­ders, Priesthood, worship of God, and chiefe articles of fayth be generally made, in all Countryes, without [...]hecke or controllement? It is credible? It is possible?

20. The third Rule is mentioned by Tertullian; That if these pointes of doctrine, which Protestants con­demne in the Roman Church, were the inuentions of men: they could neuer be so vniformely taught and con­stantly belieued, among such diuersity of nations. For, Is [Page] it likely, sayth he, so many and so great Churches could combine toge­ther all in the same errour? Had Churches erred, they would haue dif­fered Tertulliā in prescrip. cap. 28. in their errours. VVherefore what is one and the same amongst so many, was not [...]eygned, but deliuered. So the Pagans or hea­thenish Idolaters, agreed all in acknowledging fealty, by outward sacrifice to some high and supreme excellency Aug. ep 49. ad De­ogra. q. 3. which was God, as S. Augustine insinuateth & proceeded frō God, yet they infinitely varied in the multiplicity of false Gods to whom, & diuersity of sacrifices which they offered: for those thinges sprung from their own fancies, or selfe liking of others. But the Roman Church euery The con­formity of the Romā faith, in al articles, al ouer the world, cō ­uinceth it to be the true fayth of Christ where accordeth, not only in the externall homage of sa­crificing to some: but in the three persons of Trinity, to whome alone our sacrifice is offered. In the thinge sacri­ficed, which is bread and wine mingled with water; both consecrated into the body & bloud of Christ. In the forme of wordes, which our Sauiour himselfe vsed in of­fering of it. In the circumstance of tyme, and place, in which he instituted it. In all necessary conditions, pro­perties, or other dispositions required in him that sacri­ficeth: Which constant vniformity, must needs flow frō the soueraygne springe, & authour of vnity. That which I auouch of our sacrifice is verified of Purgatory, prayer for the dead, inuocation of Saints, merit of workes, and the rest which Protestants condemne of nouelty, and su­perstition. For neyther can these be drawne to any other head, or of spring then Christ, and his Apostles; nor could they be so conformably taught by all sorts of people, had they crept into the Church by the errours of men. Ther­fore by al these rules it is manifest that the Romā Church, neuer altered her fayth, or vented any new opinion, not generally approued before. Which rules M. Field also Field in his 4- booke of the Church chap. 18 fo. 224. receaueth as infallible, saying: VVhatsoeuer the most famous haue constantly and vniformely deliuered as a matter of fayth, no man contradicting, though many other Ecclesiasticall writers be silent, and say nothing of it: Like wise, that which the most famous in euery age constantly deliuered as matters of fayth, and as receaued of them, that went before them, in such sort that the contradictours and gayn­sayers [Page 227] were in their beginning, noted for singularity, nouelty, and di [...]on, and afterwards in processe of tyme (if they persisted in such con­ [...]radiction) All Prote­stants cō ­uicted of innouatiō by Fields testimo­ny. Aug. tom. 7. l. 1. cōt. Iulia. pela. cap. 2. Aug. in psal. cōtra partem Donati. Cypriā ep. 55. Iero. Apo. aduer. Ruff. l. 3. c. 4 Cito Ro­manā fidē non posse mutari. Bern. in c. 1 [...]0. ad In­nocen. Arbitror ibi poti­ssimū re­sarciri dā ­na fidei v­bi nōpos­sit fides sentire defectum. Bilson in 2. part of the true differ. &c. pag. 386. print. in 8. charged with heresy. These thinges we admit (sayth [...]e) as comming from those first authors and founders of our Chri­ [...]ian profession. See what a verdict M. Field hath giuen in, [...]o acquite our sacrifice and other articles from superstiti­ [...]n, which haue beene by the most famous in all ages vni­formely belieued, and to find his owne sectmates guilty of innouation, who for gaynsaying of them, were in their beginning, noted for singularity, nouelty and di­uision (as Aerius, Vigilantius, and other their forerunners at sundry tymes haue been for the like contradiction) and afterwards for their willfull perseuerance, arraygned & condemned of heresy by the whole Senate of Christendō in the Councell of Trent.

21. Finally many auncient Fathers and renowned writers testify not only that the Romā sea bath not, but that it cannot chaunge, or alter her beliefe: by reason of Gods special assistance alwayes guarding and protecting it, and her supreme Pastour. So S. Augustine writeth of Innocentius the Pope, VVhat could that holy man answere to the African Councells, but that which aunciently the Apostolicall sea, & the Roman Church held with other Churches. And in another place, he calleth Peters seate, That Rocke which the proude gates of hell [...]quith not. S. Cyprian sayth, To the chayre of Peter & the prin [...]ipall Church &c. infidelity or false fayth cannot haue accesse. S. Ie­rome, Know you that the Roman Fayth, commended by the Apostles [...]oyce, receaueth no such delusions; and that being armed with Paules [...]uthority it cannot be chaunged &c. S. Bernard writing to the Pope sayth, All daungers & scandalls of the Kingdome of God, es [...]cially those which belonge to Fayth, ought to be reserred to your A­ [...]ostleship For I thinke it meeete, that the decayes of fayth be there re­ [...]ayred, where Fayth cannot suffer any detriment. For to what other [...]ea was it euer sayd, I haue prayed for thee Peter that thy Fayth doe [...] fayle. M. Bilson obiecteth to himselfe by Philander his aduersary, these three last authorityes, and although he dippeth of the chiefest part of S. Bernards sentente, dis­graceth him with the scoffe of poore Bernard, and requireth [Page 128] some grauer and eider Father: Yet he graunteth, that S. Ber­nard applyeth this priuilege (of not erring) to the Church of Rome. But S. Cyprians saying he pittifully writheth vp and downe, forcing it rather to be vnderstood of the people of Rome, then of the Pastours, of whome S. Cyprian di­rectly speaketh, writing to Cornelius the Pope, of Feli­cissimus Cypria. ep. 55. and other seditious persons, sent by Fortunatus the false Bishop, out of Africa vnto him. His wordes are. After all this they dare sayle, and carry letters from schismatikes & prophane persons, to the Chayre of Peter, and the principall Church, where Priestly vnity had her beginning, & do not remember those to be Ad quos perfidia non potest habere accessum. Romans whose sayth was praysed by the Apostles mouth, to whome in­fidelity or false beliefe cannot haue accesse. Therefore to them, in­fidelity could not come, in S. Cyprians iudgement, to whom Fortunatus sent his legates: to them, that presided in Peters chayre, to them, that were gouernours of that prin­cipall Church. And who were these, but the supreme Bi­shops Bilson ibid. pag. 388. of the Roman sea?

22. M. Bilson was not so dull, but he perceaued the weaknes of this first cuasion, which maketh him seeke another way, to gloze both S. Cyprians and S. Ierome [...] De regulis iuris, 68 in Glossa. wordes, by turning non posse cannot, to may not by right, or lawfully: because the law sayth id dicimur posse quod de iu­re possumus, we can do that which by right we can. As though infidelity could come by right to any other Church, or the Ephesin, the Constantinopolitan, or o­ther fayth might be lawfully chaunged, which must needes follow of that construction, or els, that neyther S. Ierome giueth any prerogatiue to the Roman Fayth (which by Saint Paules warrant, they extoll so much) aboue the fayth of euery towne, and village, man, or wo­man, pezant, or Artisan, that euer belieued. For vn­faythfulnes cannot by right haue accesse to any, nor can their fayth be possibly changed without incurring infidelity: which is all the prayse that S. Ierome, according to M. Bilson in thesame place pag. 394. Bilsons fond interpretation, alloweth the Roman faith: and yet indeed it is no singular prayse, but a childish col­lection not sauouring of S. Ieromes Wisdome, not fitting [Page 229] his purpose in that, or sutable to his writing in other places. For it is no singular prayse to appropriate that, Ieron. tom. 2. Ep. 57. Dama. Cathedrā Patri & fi­dem Apo­stolico ore laudatam censiuicō ­sulendā. to the fayth of the Roman Church, which is common to the fayth of all Churches whatsoeuer. It is no better a collection, that Fayth cannot be changed without incurring in­fidelity, then that temperance cannot be lost, without fal­ling to intemperance; or a vertuous mā become vitious, without some vice: which is too childish an inference for the grauity of S. Ierome. And how doth it sort with his discourse in that place? the Roman fayth admitteth no such delusions, because fayth cannot be chaunged without incurring infi­delity. O ridiculous glozes, making the text ridiculous, Tom 1. ep. 26. adprin­ [...]ipium c. 1. Quasi ad tutissimū commu­nionis suae portum Romam confuge­rant. which they peruert: and corrupting the Authours mind in many other places, in which he counsayleth vs in doubtfull cases to repayre to the Chayre of Peter, & fayth praysed with the Apostles mouth, Calleth that sea, a most safe hauen of communion, Referreth his writings to be cor­rected by it. Desireth to be resolued by her authority, in mat­ters of fayth, in omitting or vsing the name of three Hy­postases, Sayth, Let the chayre of Peter the Apostle confirme with her preaching, the preaching of the chayre of Marke the Euangelist; concludeth at length that, whosoeuer gathereth not with Da­masus (Bishop the Roman Sea) scattereth, that is, he belongeth In explica. Symbo. ad ama. Tom. 2. ep. 57. ad Dama. Ep. 78. ad Pamma [...]h. & Marc. Ep. 57. ad Damas. Cypriā Ep. 55. not to Christ, but to Antichrist. And S. Cyprian auoucheth that heresies and schismes sprange from no other roote, then that the Priest of God is not obeyed, nor one Priest in the Church, nor one Iudge for the tyme, in liew of Christ is had in minde. Therfore the Ro­man Bishop, whome he accounteth that one Priest, cannot be the authour of Schisme nor broacher of heresy. He & his Sea, with the Church which obeyeth him, is defended by God, warded by the holy Ghost, fenced, by the prayer of Christ, made for S. Peter, and his successours: That it neuer was, nor euer can, be circumuented with errour, or be witched with the charmes of pernicious falshood.