A TREATISE OF FAITH, WHEREIN IS BRIEFLY, AND PLANLY showed, A DIRECT WAY, BY WHICH EVERY man may resolve, and settle his mind, in all doubts, questions, or controversies, concerning matters of Faith.  Isa. 30. 
Haec est via, ambulate in ea, This is the way, walk in it.  
A. D.  
Permissu Superiorum. 1605.   

A TABLE OR BRIEF Summary of the whole Treatise.  
Cap. 1. 
THat faith is absolutely necessary to salvation.  Cap. 2. 
That this faith, is but one.  Cap. 3. 
That this one faith, must be infallible.  Cap. 4. 
That this one, infallible faith, must be entire.  Cap. 5. 
That Almighty God hath provided some sufficient means, whereby, all sorts of men, may at all times, learn this one infallible, and entire faith.  Cap. 6. 
What conditions or properties are requisite, in this rule or means, provided by almighty God.  Cap. 7. 
That Scripture alone, cannot be this rule, or means.  Cap. 8. 
That no natural wit of man, or human learning, either by interpreting Scripture, or otherwise, can be this rule of faith.  Cap. 9 
That private spirit, cannot be this rule.  Cap. 10. 
That the doctrine or teaching of the true Church of Christ, is the rule or means, whereby all men must learn the true faith.  Cap. 11. 
That this true Church of Christ, of which we must learn the true faith, is always to continue, without interruption, until the worlds end.  Cap. 12. 
That this same Church must always be visible.  Cap. 13. 
How we should discern or know, which company of men, is this true visible Church, of which we must learn true faith.  Cap. 14. 
That those Notes or marks which heretics assign. To wit true doctrine of faith; and right use of Sacraments be not sufficient.  Cap. 15. 
That these four, una, Sancta, Catholica, Apostolica. One, Holy, Catholic, Apostolic, be good marks, whereby men may discern, which is the true Church.  Cap. 16. 
That these four marks, agree only to the Roman Church. That is to say, 〈◊〉 that company of men, which agree●● in profession of faith, with the Church of Rome. 
§. 1. 
That the Roman Church only One.  §. 2. 
That the Roman Church only is Holy.  §. 3. 
That the Roman Church is only Catholic.  §. 4. 
That the Roman Church is only Apostolic.    Cap. 17. 
The conclusion of the whole discourse. Viz. That the Roman Church is the only true Church of Christ, of which, all men must learn, the one, infallible, entire faith, which is necessary to salvation. And that the Protestants Congregation cannot be this true Church.   
  

THE PREFACE.  
BEing moved by some friends, to confer with one of indifferent good judgement, and of no ill disposition of nature, though very earnest in that religion which he did profess: I was desirous to do my best endeavours, to let him plainly see, that the Catholic Roman faith was the only right. For which purpose, I did chose, to let pass disputes about particular points, and in general to show; First, that it is necessary to admit an infallible authority in the true Catholic church: by reason whereof, every one is to learn of it only, which is the true faith of Christ. Secondly, that those only, which profess the Roman faith, are the true Catholic church. The which having proved: I did consequently conclude; that the faith & belief, which the authority of the Roman church, doth commend unto us, ought, without doubt, to be holden for the true faith.  
Upon which points, when he had heard my discourse: he desired me, for his better remembrance, to set down in writing, what I had said. The which I had first thought to have done briefly, and to have imparted it only to him: but by some other friends, it was wished, that I should handle the matter, more at large; they intending( as it seemed) that it might not only do good to him, but to others also, that should have need of it, aswell as he. Of which sort of men standing in this need, as I could not( considering their miserable case) but take great pity: so I was easily moved, especially at my friends request, to be willing to do my endeavour, which might be for their relief & succour: and to take any course, which might turn to their help and profit.  
Now of all other courses, which have been, and might be undertaken; that, which, in my speech, I did choose, as most expedient for him, with whom I did confer, seemed best also for me, to prosecute in this my writing, for the benefit of him, and others, and this for four reasons.  
First, because it is very brief, & compendious; and consequently such, as every one might have leisure, and should not be much weary to read it.  
Secondly, because, it, standing only upon few, but most certain conclusions, and grounds▪ is free from many cavils of the captions, which more ample discourses are subject unto.  
Thirdly, because, the matter handled in it, is not very high nor hard, but common, easy, & plain: and such, as may be understood of any, who, having but a reasonable wit, or understanding, will carefully read it( as the importance of the matter requireth) with judgement, deliberation, &( which is chief) with prayer to God, and a resolute good will to follow that, which he shall find to be right.  
Fourthly: because, these few plain points, which are here set down, include all other: and whosoever shall, by the help of God's grace, and the force of these, or other reasons, yield assent to the points proved in this discourse: must by consequence, without farther disputing or difficulty, yield to all particular points, which the aforesaid church commendeth for points of faith, and willbe moved to settle himself in the steadfast belief of all For if he once admit, that there 〈…〉 Church, or company of men, on earth, infallibly taught by the holy ghost, what is the true faith in all points: and that this church is, by God's appointment, to teach all men in all matters of faith, which is the infallible truth: and further, that this Church, which is thus taught, and must teach us, is no other but that visible company, which professeth the Roman faith: then he shall not need to strain his wits in studying, or to waste words in wrangling, about particular points of controversies, or to use any such trouble some and uncertain means to find out the truth: but may easily, and most certainly be instructed in all, by only inquiring and finding out( which all sorts of men may easily do) what is generally holden, by the Church, for truth, in all particular points, whereof they doubt. Of which points also,( If they be desirous) they may have sufficient authority and reason yielded, by the learned of the same Church, though they should not so desire reason to be yielded, that without reason be given, they would not believe at all, or as grounding their faith upon the reason given: sith Christian belief ought only to be grounded, upon the authority of God, speaking by the mouth of the church who ought to be believed in all matters, without giving any reason.  
The which brief & compendious resolution of faith, whosoever will( as every one may securely, and( as in the discourse following shall be declared) must necessarily embrace: beside the ease, he shall also reap this commodity, that, cutting of all occasions of needless and fruitless doubts, questions and disputes, concerning matters of faith: wherein unsettled minds spend their time and spirit; he shall have good leisure, and better liking, then ordinarily such unquiet minds can have, to employ his endeavours more fruitfully otherways; to wit, in building upon the firm foundation of steadfast faith, the gold & precious stones, of God's love, and other virtues, in practice whereof consisteth that good life, which maketh a man become the living temple of almighty God: the which temple, God's spirit will not only visitte with holy inspirations & blessings oftentimes, in this life, but he will also inhabit and dwell continually in it, both by grace, here, and by glory, in the other most happy, and everlasting life.   

A TREATISE OF FAITH.  

CHAP. I. That true faith is absolutely necessary to salvation.  
Whosoever hath a true desire to please God, & an earnest care to save his own soul,( the which should be the chiefest desire, and care of every Christian man) must first resolve, and settle himself, in a sound belief of matters of faith: holding it for a most assured ground, That there is a faith, which, whosoever wanteth, cannot possibly please God,( nor consequently be saved, sith none are saved that do not please God.) This ground is set down by S. Paul himself, who saith, 
Heb 11.  Sine fide impossibile est placere Deo: without faith it is unpossible to please God. The same is confirmed by S. Augustine, who saith, Constat, 
Ser. 38. de Tempore.  neminem ad veram posse pervenire beatitudinem, nisi D●o placeat: & Deo neminem placere posse, nisi per fidem. Fides namque est bonorum omnium fundamentum. Fides est humanae salutis initium. Sine hac, nemo ad siliorum Dei consortium pervenire potest: quia sine ipsa, nec in hoc seculo, quisquam iustificationis consequitur gratiam, nec in futuro, vitam possidebit aeternam. It is certain, that none can come to true happiness, unless he please God: and that none can please God, but by faith. For faith is the foundation of all good things. Faith is the beginning of man's salvation. Without this, none can come to the fellowship of the children of God: because without this, neither doth any, in this world, obtain the grace of justification, neither shall he, in the next, possess eternal life. Thus faith S. Austen. And the same might be confirmed, out of other 
(a) Ro. 2. Galat. 3. Ephes. 2.  Scriptures and 
(b) Conc. Milea Can. 4. Concil. Trid. sess. 6. c. 7.8. Iren. l. 5. cap. 29. Chrysost. Hom. 32. in joan. & Sermone de Fide & Char. Cirill. Alex. in joan. lib. 4.  Fathers, but that the matter is clear enough. only this I will add, that when the Scriptures do require faith, as a thing absolutely necessary to salvation; the common tradition of councils and Fathers do interpret, not only, that there is a positive precept of faith;( for if it were but a positive precept, ignorance might excuse in some case) but that at least, some kind of faith is necessaria necessitate medij; that is to say, is ordained as a necessary means, without which, no man can attain salvation, in any case: and that in this matter Si quis ignorat, ignorabitur. If any man by ignorance do not know, 
1. Cor. 14  he shall not be known, as S. Paul speaketh.   

CHAP. II. That this faith, necessary to salvation, is but one.  
THis faith( which I have showed to be so absolutely necessary to salvation) is but One only. This is plainly proved, out of S. Paul, who saith, 
Ephes. 4.  unus Dominus, una fides, unum baptisma, signifying, that, like as there is but one Lord, & one Baptism: so there is but One faith. The same is confirmed, with the authority of the ancient Father's Nisi una est( saith S. Leo.) Fides non est, dicente apostolo, 
Ser. 4. in Natiu. Dom.  unus Dominus, una fides, unum baptisma. Unless it be one, it is not faith, sith the Apostle saith, one Lord one faith, one Baptism. Omni study( saith S. Hierome) Laborandum est, 
In cap. 4. ad Eph.  primùm occurrere in fidei unitatem. We must labour with all diligence, first to meet, in the unity of faith. Hanc fidem( saith Irenaeus) ecclesia in universum mundum disseminata diligenter custodit, 
Lib. 1. c. 3  quasi unam domum inhabitans: & similiter credit iis, quasi unam animam habens & unum cor: & consonanter haec praedicat, & docet, & tradit, quasi unum possidens os. N● quamuis in mundo dissimiles sint loquelae, tames virtus traditionis una & eadem est. This faith, the Church spread over the whole world, doth diligently keep, as dwelling in one house: and doth believe in one like manner those things,( to wit which are proposed for points of faith) as having one soul and one heart: and doth preach, and teach, and deliver by tradition those things, after one uniform manner, as possessing one mouth. For although there be divers and different languages in the world, yet the virtue of tradition is One and the same. Thus saith this Father. By whose words we may understand, not only, that there is but one faith, but also, how it is said to be one; which might seem not to be one, considering there are so many points or articles, which we believe by our faith; and so many several men, who have in them this faith; yet One( saith this Father) it is, because the whole Church doth believe those points, in one like manner. That is to say, because the belief of one man, is in all points like, and nothing different from the belief of another: or, because every faithful man believeth every point or article, for one and the like cause, or formal reason; to wit, because God hath revealed it: and delivered it to us, by his Catholic Church, to be believed. For which reason every one should believe, whatsoever he believeth as a point of Christian faith:   

CHAP. III. That this one faith necessary to salvation is infallible.  
THIS one faith, without which we cannot be saved, must be infallible, & most certain. This is clear, because, faith is that credit or inward assent of mind, which we give to that, which God,( who is the prime or first verity, which neither can deceive, nor be deceived) hath revealed unto us, by means of the preaching or teaching of the true church; as we may gather out of S. Paul, when he saith: Quomodo credent ei, 
Rom. 10.  quem non audierunt? quomodo andient sine praedicante? quomodo praedicabunt nisimittantur? etc. ergo fides ex auditu, auditus autem per verbum Christi. The sense of which words is, that, sith we can not believe, unless we hear: nor hear, unless some lawfully sent do preach unto us; faith is bred in us, by hearing, and yielding assent or credit, to the word of Christ, made known unto us, by the preaching of the true Church, which only is lawfully sent of God; wherefore, like as the word of Christ, being God, is absolutely infallible, so also the credit given to this word,( which is our faith) must needs be also most certain and infallible. Fides( saith S. Basille) est, 
Ser. de Fidei confession.  eorum quae dicta sunt, assentiens approbatio, sine ulla haesitatione, cum animi persuasione de eorum veritate, quae Dei munere praedicata sunt. Faith is a consenting approbation of those things, which are said; & an undoubted persuasion of mind, of the truth of those things, which are preached, 
Hom. 12. in epist ad Hebraeos.  by the gift of God. Fides( saith S. Chrysostome) dici non potest, nisi circa ●a quae non videntur, amplius quam circa ea quae videtur, certitudinem quis habeat. It can not be called faith, unless one be more certain of those things which are not seen, then of those things which are seen. The reason whereof, the same S. Chrysostome declareth in an other place, 
Hom. 83. in Matth.  saying: Superet sensum & rationem nostram sermo ipsius:( Dei) nam verbis eius fraudari non possumus: sensus vero noster deceptu facillimus est. Let God's word( saith he) surmount our sense and reason: for we can not be deceived by his words, but our sense is most easily deceived. Sith, therefore, our faith is grounded on the word of God, revealed to us by jesus Christ our Lord, speaking by the mouth of the Church, as he saith himself 
(a) Luc. 10.  Qui vos audit me audit: he that heareth you heareth me: we ought to receive the word of faith, preached by the true Church, 
(b) 1. Thes. 2.  not as the word of man, but, as it is truly, the word of God; and consequently, we must account it a thing most certain, and absolutely infallible.   

CHAP. FOUR That this one infallible faith necessary to salvation must also be entire.  
THis one infallible faith, without which we can not please God, must also be entire, whole, & sound, in all points & it is not sufficient to believe steadfastly some points, misbelieving or not believed obstinately other some, or any one. The reason of this is, because, every point of doctrine, yea every word, that almighty God hath revealed, and by his Church, propounded vn●o us to be believed, must under pain of damnation, be believed; as we may gather out of S. Mark; 
Mar. c. 16.  where when our Saviour had given charged to his Disciples, to preach the gospel to every creature( the which charged he also gave in S. Matthew, 
Math. 28.  saying: docete omnes gentes, etc. docentes eos servare omnia qu●cumque mandavi vobis. teach all nations, etc. teaching them to observe all things, whatsoever I have commanded you) he pronounceth indefinitely; Qui non crediderit, condemnabitur. he that shall not believe, shall be condemned; not excepting, or distinguishing any one point of doctrine, as needles to be believed, or which a man might, at his pleasure, misbelieve, or doubt of without danger, and this not without reason: for not to believe any one point whatsoever, which God, by revealing it, doth testify to be true, and which, by his Church, he hath commanded us to believe, must needs be damnable, as being a notable injury to God's verity, & a great disobedience to his will. But all points of faith are thus testified by God, & commanded to be believed, otherwise they be not points of faith, but of opinion, or some other kind of knowledge. Therefore all points of faith, must, under pain of damnation, be believed; believed( I say) either expressly and actually, as learned men may do: or implicit and virtually as unlearned Catholics commonly do: who believing expressly those articles, which every one is bound particularly to know, do not in the rest, obstinately doubt, or hold some error against the Church, but have a mind prepared to submit themselves in all things, to the authority of the Church,( which they are sure is taught & directed by the spirit of God) and do in general hold for undoubted truth, whatsoever the Catholic or universal Church doth believe.  
Secondly, that man which believing some points, should deny others: cannot, while he doth thus, have one & the same faith, which other Christians have. Sith he doth not( as Erenaeus requireth to th● unity of faith) believe the points of faith in a like; but in a different manner from other Christians. That i● to say. Neither doth he believe all the points which they do: neither doth he believe those points wherein he doth agree with them▪ for the same reason that they do, that is to say. He doth not believe those point● which he seemeth to believe precisely▪ for that God hath revealed them, and by his Church propounded them; for if he● did; sith this reason is common to all point of faith, he should assoon believe all, 〈◊〉 any one. He hath not, therefore( I say) one and the same faith, which other Christians have,( who notwithstanding have the true faith.) And sith as S. Leo said nisi 〈◊〉 est, fides non est. If it be not one faith, it i● no faith at all: It followeth that he, tha● believeth not entirely all points of faith▪ hath no faith at all: and consequently▪ sith one, that hath no faith, can no way be saved; It is evident that he, that believing some articles, doth obstinately deny others, cannot be saved.  
Thirdly, to believe some points o● faith, and to deny others, or any one; is heresy: as to deny all is absolute Infidelity. But it is sure, even out of Scripture, that Heretics shall not be saved, no more than Infidels. 
joan. 3.  For as it is said Qui non credit, iam iudicatus est, he that believeth not, is already judged: so the Apostle Saint Paul reckoneth heresies among the works of the flesh; 
In the Greek text, airs.  of all which he doth pronounce. Qui talia agunt regnum Dei non consequentur. 
Gal. 5.  Those which do such like things, shall not attain the kingdom of God.  
Fourthly, I may confirm the same, with the testimony of the ancient Fathers. First of S. Athanasius in his creed, which is commonly known and approved of all. 
Athanas. in Simb.  Quicunque( saith he) vult salvus esse, ante omnia opus est, ut teneat Catholicam fidem: quam nisi quisque integram, inviolatamque Seruaverit, absque dubio in aeternum peribit.  
Whosoever will be saved, before all things, it is needful that he hold the Catholic faith: which unless every one do keep entire and unuiolate, 
Teste theodoreto lib. 4. eccles. histor. c. 1●.  without doubt he shall perish everlastingly. Qui sunt in Sacris Litteris eruditi,( saith S. Basill) ne ●nam quidem sillabam divinorum dogmatum prodi sinunt: sed pro istius defension, si opus est, null●● non mortis genus libenter amplectuntur. Those that are well instructed in holy writ, do not suffer one syllable of divine doctrine to be betrayed or yielded up: but for the defence thereof, if need be, do willingly embrace any kind of death. Nihil periculosius( saith Nazianzen) his haereticis esse potest, 
Gregor. Nazianz. tract. de Fide.  qui cum integrè per omnia decurrant; uno tamen verbo, quasi venem gutt●, veram illam ac simplicem fidem dominicam infi●iunt. Nothing can be more perilous than these heretics, who, when they run uprightly through all the rest, yet, with one word, as with a drop of poison, do infect that true and sincere faith of our Lord.   

CHAP. V. That there must be some means provided by Almighty God, by which all sorts of men may learn, this faith, which is so necessary to salvation.  
AS this one, infallible, & entire faith, is necessary to salvation, to all sorts of men, as well unlearned, as learned: so we must say, 
1. Tim. 2.  that almighty God Qui vult omnes homines saluos fieri, & ad agnitionem veritatis venire who would have all men to be saved, and to come to the knowledge of truth; hath( for proof that this, of his part, is a true will) provided some rule or means, whereby every man learned, and unlearned, may sufficiently in all points, questions or doubts of faith, be infallibly instructed, what is to be holden for the true faith: and that the only cause, why any man misseth of the true faith, is either because he doth not seek out, and find this rule & means, or having found it, he will not use it, & in all points,( submitting his own sense, self-opinion, and proper judgement) obediently yield assent unto it; as the nature of divine faith, and the duty of every Christian, bindeth him to do. This is proved. Because, if Almighty God hath a true will, of his part, 
1. Tim. 2. 1. Tim. 4. 2. Pet. 3. Aug. lib. de Sp. & lib. c. 33. Prosper. lit. 2. de vocat gent. cap. 23.25.28.  to lead all men to this happy end of eternal salvation,( as it may be plainly proved that he hath out of Scripture and Fathers) he must needs provide them sufficient means, by which it may at least, be possible for them to attain that end. For we never say, that God hath a will to do any thing, unless he do either absolutely work the thing, 
D. Ambros. Ser. 8. in Psal. 118. Iren. l. 4. cap. 71.  or at least, provide means sufficient, by which it is possible to be done. But unless there be such a rule or means provided, by which every one learned & unlearned, may attain to this one, infallible & entire faith, of which I have spoken before, there are not sufficient means provided, by which it is possible for all men to come to salvation; sith( as I proved) without that faith, it is unpossible for any one, to come to salvation. Therefore we must needs say, that Almighty God hath provided this rule or means, by which every man, even the most unlearned, may sufficiently be instructed in matters of faith.  
To this purpose saith S. Austen: Si Dei providentia praesidet rebus humanis, 
Lib. de util. credendi  non est desperandum, ab eodem ipso Deo auctoritatem aliquam constitutam esse, qua, velut certo gradu, nitentes attollamur in Deum. If God's providence( saith he) rule and govern human matters,( as he proveth that he doth) we may not despair, but that there is a certain authority, appointed by the same God, upon which, staying ourselves, as upon a sure step, we may be lifted up to God. Saint Austen therefore doth acknowledge some authority to be needful, as a means whereby we may be lifted up to God. The which lifting up to God, is first begun by true faith: and because, this authority is so needful a means, he would not have us doubt, but that God, whose providence stretcheth itself to all human matters, hath not failed to provide this means for us, it being a principal matter, and so principal, as upon which( according to the ordinary course) dependeth the sum of our salvation. We are not therefore( I say) to doubt, but that almighty God hath provided a means, whereby Animalis homo qui non percipit ●a quae sunt spiritus Dei, 
1. Cor. 2.  a sensual man who hath no understanding of the divine mysteries of faith, may come to know them, by a firm and infallible belief.  
Only the question is, what manner of thing this means must be; and where every man must seek and find it, that having found it he may( as S. Austen speaketh) stay himself upon it, as upon a sure step, thereby to be lifted up to a true faith, and by faith to God. The which question being of so great consequence, that it being well determined, a man need never make more question in matters of faith; I will( God willing) in the chapters following, endeavour to resolve it, as clearly as I can. And this I purpose to do, first by setting down, what conditions or properties this rule of faith must have: afterwards by proving particularly, that neither Scripture alone: nor any natural wit or human learning: nor private spirit, can be this rule of faith. And finally that this rule, which all men may safely and must necessarily follow, can be no other, but the teaching of the Catholic Church.   

CHAP. VI What conditions or properties must be found in the rule of faith.  
THis rule, which almighty God hath provided, as a sufficient means, to direct men, to the knowledge of true faith, necessary to salvation; must have three conditions or properties.  
First it must be certain & infallible; for otherwise it cannot be a sufficient foundation, whereupon to build faith, which( as is proved before) is absolutely infallible.  
Secondly it must be such, as may be certainly, and plainly known, of all sorts of men. For if to any sort, it could not be known, or not certainly known, it could not be to them a rule or means, whereby they might direct themselves, to the certain knowledge of the true faith.  
Thirdly, it must be universal, that it may not only make us know certainly, what is the true faith in some one, two, or more points, but absolutely in all points of faith. For otherwise it were not a sufficient means, whereby we may attain to an entire faith; which integrity of faith is necessary to salvation, in such wise, as hath been declared, and proved before.   

CHAP. VII. That Scripture alone cannot be this rule of faith.  

OUT of these former grounds four conclusions.  
The first conclusion is, that Scripture alone, especially as it is, by Protestants translated into the English tongue; cannot be this rule of faith.   

This I prove.  
First, for that these translations fail in the first condition; that is to say, they are not infallible;( as the rule of faith must be) for neither were the Scriptures written in this language, immediately by the holy Ghost: neither were the translators assisted by the same holy Ghost infallibly. Infallibly( I say) that is, in such sort, as it were unpossible that they should err in any point. Sith, therefore, the translators, as being but men, may err.( To say nothing of that which by Gregory Martin is proved: and by the often changes of new and variable translations is showed that some have erred) how can a man,( and especially an unlearned man, who hath not sufficient means, learning, nor leisure to compare the translations with the prime authentical original) how can( I say) such a man be infallibly sure, that this particular translation, which he hath, doth not err? & if in some places it err; how can he be infallibly sure, that in those places, which do seem to favour that sect, which he followeth, it doth not err? unless he will admit an unfallible authority in the Church, to assure us, that such, or such a translation doth not err, in any point, of which authority, I shall speak more hereafter.  
Secondly, they fail in the second condition or property, which the rule of faith should have. For the Scriptures themselves alone, in what language soever, be obscure, and hard to be understood, at least to unlearned men, who cannot read them; and therefore the Scriptures alone, cannot be, unto unlearned men, a sufficient rule to instruct them in all points of faith; as is plain. For lock up an unlettered man, and an English Bible, for a time in a study; and he will come forth( I warrant you) as ignorant in matters of faith, as he went in; if we add no other means to instruct him, but the bare written Word, which he cannot read. And yet unlearned men may be saved: and saved they cannot be, without an entire and unfallible faith: and this they cannot have, unless there be some certain rule and unfallible means provided by almighty God, meet for the capacity, to teach them this faith: and Scripture alone( as is now proved) is not a rule meet for the capacity of unlearned men, or apt to instruct them sufficiently, in all points of faith. But what speak I only of unlearned men? sith, also learned men cannot, by only reading the scriptures, be unfallibly sure, that they rightly understand them. For while they understand one way, perhaps they ought to understand another way: that which they understand plainly and literally, ought perhaps to be understood figuratively and mystically; and contrary, that which they understand figuratively, ought perhaps to be understood properly. And seeing that it is most certain, that all do not expound right, sith the exposition of one, is contrary to the exposition of another;( as right is never contrary to right) how should one be unfallibly sure, that he only expoundeth right; having nothing to assure him, but the seeming of his own sense & reason, which is as uncertain and fallible, as the judgements and persuasions of other men, who seem to themselves, to have attained, as well as he, the right interpretation or sense. Moreover there be many things required to the perfect understanding of Scripture, which are found but in very few: and those also in whom those gifts are, are not unfallibly sure, that they are so guided by those gifts, but that, both they and others may prudently doubt, lest sometimes, in their private expositions, as men, they err. And consequently, their private expositions cannot be that rule of faith, which we seek for, which must on the one side be determinately and plainly understood: and on the other side, it must be unfallible, certain, and such as cannot err.  
Thirdly, they fail in the third condition. For the Scriptures are not so universal, as the rule of faith had need to be. For this rule ought to be so universal, that it may be able, absolutely to resolve & determine all doubts & questions of faith, which either have been, or may hereafter be in controversy; for otherwise there were not sufficient means provided, by which, schism and heresies might be avoided: unity of faith,( so necessary to salvation) might be conserved among Christian men. But the Scriptures be not thus universal. For there be divers questions or doubts, moved now a days, and those also touching very substantial matters, which are not expressly set down, nor determined, by only express Scripture. For where have we any express Scripture, to prove, that all those, and only those books which Catholics or Protestants hold for Scripture, or indeed God's word, and true Scripture? this we shall not find expressly set down in a part of Scripture. This point, therefore, whereupon dependeth the certainty of every point, proved out of Scripture, cannot be made certain to our knowledge, or belief; unless we admit some other infallible rule, or authority, whereupon we may ground an unfallible belief; which infallible rule if we admit, to assure us, that there is, at all, any Scripture: and that those books, and no other be Canonical Scripture; why should we not admit the same to assure us unfallibly, which is the true sense and meaning of the same Scripture. Hereupon S. Austen saith very well Cur non apud eos diligentissime requiram, 
Lib. de utilitate credendi, cap. 4.  quid Christus praeceperit, quorum auctoritate commotus, Christum aliquid praecepisse iam credidi? Tu ne mihi melius expositurus es, quid ille dixerit? etc. Why should I not most diligently ask, or learn of those,( he meaneth of the Catholic Church) what Christ hath commanded, by whose authority I was moved to believe, that Christ commanded any thing at all? what Wilt thou expound unto me better, what he hath said? that is to say, the meaning of his words. 
Ibidem.  Quae( saith he) ista tanta de●ent●a est, illis crede Christo esse credendum, & ● nobis disce, quid ille dix●rit? multo facilius ●ibi persuaderem, Christo non esse credendum: quam de illo quidquam, nisi ab iis; per quos ei credidissem, discendum. What a madness is this in thee, to say, believe them( to wit the Catholics) that we must believe Christ( and the Scriptures to be his word) yet learn of us, what Christ said?( that is to say what is the meaning of his word) I should( saith S. Austen) much more easily persuade myself, that I ought not to believe Christ at all, then that I must learn any thing, concerning him, of any, except of those, of whom I have already learned to believe in him.  
Thus I have proved, that those english translations, whereupon Protestants commonly build their faith, cannot be a sufficient rule of true Christian faith. First because they are not infallibly free from error. Secondly, for that all men cannot read them; neither can any by only reading, be sure to attain the right sense without which to have the words of Scripture, is to have them as Austen saith add species, non ad salutem for a show, but not to salvation Lastly for that all points of doctrine, which appertain to true Christian faith, are not expressly set down in Scripture, 
Aug. l. 5. de bapt. & donat. cap. 23. Basil. lib. de Sp. cap. 29. Epiph. haer. 61.  as, beside my proof, S. Austen S. Basi●l, and Epiphanius do affirm. Some of which reasons have also force to prove, that Scripture alone, in what language soever, is not a fit means, to instruct sufficiently, all sorts of men in all matters of faith. Wherefore I may absolutely conclude, that Scripture alone cannot be that 〈◊〉 of faith, which we seek for.  
Some object against this conclusion, that place of S. Paul. Omnis Scriptura divinitus ●●●spirata, utilis est ad docendum etc. ut perfectus 〈◊〉 homo etc. But this place proveth nothing against that which I have said. For it saith not, that Scripture alone is sufficient to instruct a man to perfection, but that it is profitable for this purpose, as it is indeed & the rather, because, it commendeth unto us the authority of the Church, which( as I shall afterwards prove) is sufficient. Now it is certain, that to be profitable, and to be of itself alone sufficient, be far different things. Stones & Timber be profitable to the building of an house: yet they alone, without a workman to square them, & set them in order, be not sufficient for this purpose.    

CHAP. VIII. That no natural wit or learning can be the rule of faith.  

THE Second Conclusion is, that no one man's natural wit & learning; neither any company of men never so learned,( only as they are learned men, not infallibly assisted by the holy Spirit of God) can, either by interpreting Scripture, or otherwise, be this rule of faith.   

This I prove.  
Because all this wit and learning, be it never so exquisite or rare, is human, natural, and fallible; and therefore it cannot be a sufficient foundation, whereupon to build a divine, supernatural, and infallible faith.  
This reason I confirm. Because, whatsoever a man, never so witty and learned propoundeth to others, to be believed upon the only credit of his word, wit, o● human study and learning; it can have no more certainty, then is this his word▪ wit, and learning. But these being all natural and human: are subject to error▪ and deceit. 
Rom. 3.  For Omnis homo mendax, then is no man, but he may, both deceive, and be deceived: and may( if he have no other help, but of nature, & industry) both be deceived, in thinking, that to be God's word, which is not: or that to be the true meaning, and sense of God's word, which is not: & may also deceive others, whilst being to confident of his wit & learning▪ he presumeth to teach others, these his erroneous opinions. Therefore the belief which shall be built upon such a man's word and teaching, is, or may be a false belief; and always is uncertain and fallible; and therefore can never be a true divine and Christian faith, which always is most certain and infallible. And this which I have said of the wit and learning of one particular man; may also be applied▪ to prove against the wit● and learning of any company of men, having no assistance, but their own natural gifts, ●nd industry of study or reading.  
This same reason I confirm yet again more strongly. For the rule of faith, must be able to propose to us unfallibly, not only the letters & seeming sense▪ but the true sense of God's word, & the sense intended by the holy Spirit of God, the author of this word; otherwise it cannot be a sufficient means, to breed in us, an infallible, Christian faith, and belief, which is only grounded, upon the true sense intended by almighty God, the prime or first verity, the speaker of this word. But no man, nor no company of men, can by their natural wit and learning, tell unfallibly, what( especially in all points of faith) is the true intended sense of God's word. 
1. Cor. 2.  For as S. Paul saith Quis c●gnouit sens●m domini? who hath known, to wit, by nature, art, or learning) the sense of our lord 
Ibidem.  Quae Dei sum( saith the same S. Paul) nemo cognovit nisi spiritus Dei those things which are of God, no man hath known, but the spirit of God. And therefore that knowledge, which himself had of divine matters, came not from any natural wit of man, 
Ibidem.  but( as he plainly affirmeth) from the spirit of God nobis revelavit Deus per spiritum suum. God hath revealed unto us,( saith he) by his spirit. Therefore we may well conclude. That no one man, nor 〈◊〉 company of men,( without the assistance of God● spirit) can, either by interpreting Scripture, or otherwise, be the rule of faith.  
Hence I infer that those, who, for matters of faith, rely wholly, either upon their own private opinion or judgement, of the sense and meaning of Scripture; o● upon the learning and judgement of others, who are but men, not infallibly assisted by the holy Ghost, nor by him unfallibly preserved from error;( as many or rather all Protestants do) those( I say) cannot have divine and Christian faith▪ but only fallible opinion, & human faith.    


CHAP. IX. That a private spirit cannot be the rule of faith.  
THE Third Conclusion is, that no private man, who persuadeth himself to be singularly instructed by the Spirit, can be this rule of faith; especially so far forth, as he believeth or teacheth, contrary to the received doctrine of the Catholic Church.   

This I prove.  
First, because S, Paul saith Si quis vobis ●●●ngelizauerit, praeter id quod accepistis, 
Gal. 1.  Anathemasit. Pronouncing generally, that, whosoever teacheth or preacheth, contrary to the received doctrine of the Catholic Church, should be held Anathematized or accursed.  
Secondly, the rule of faith, must be infallible, plainly known to all sorts of men, and universal; that is to say, such, as may sufficiently instruct all men, in all points of faith, without danger of error.( As hath been proved before.) But this private spirit is not such. For, first, that man himself▪ cannot be unfallibly sure, that he in particular is taught by the holy Spirit. For neither is there any promise's in Scripture, to assure infallibly, that he in particular is thus taught: neither is there any other sufficient reason to persuade the same. For suppose he have such extraordinary motions, feelings or Illustrations, which, he thinketh, cannot come of himself, but from some Spirit; yet he cannot in reason strait ways conclude, that he is thus moved & taught by the Spirit of God. For sure it is, that every spirit, is not the Spirit of God. As there is the Spirit of truth: so there is a spirit of error. As there is an Angel of light: so there is a prince of darkness. Yea sometimes Ipsa Sathanas transfigurat se in Angelum lucis. 
2. Cor. 11  Satan himself, doth transfigure himself, into an Angel of light. Wherefore he had need very carefully to put in practice, the advise of Saint john who saith. 
2. john 4.  Nolite credere omni spiritui, sed probate spiritus, si ex Deo sint. Do not believe every spirit, but prove or try them, whether they be of God or Noah. Neither doth it seem sufficient, that a private man try them, only by his own judgement▪ or by those motions, feelings or illuminations, which, in his private conceit, are confirmable to Scripture; because all his trial is very uncertain, and subject to error; by reason that our own judgement( especially in our own matters) is very easily deceived; and that Satan can so cunningly cover himself under the shape of a good Angel; & so colour his wicked designments with pretence of good; and so gild his dark & gross errors, with the glistering light of the words, and seeming sense of Scripture, that hardly, or not at all, he shallbe perceived. Wherefore the safest way were to try these spirits, by the touchstone, of the true Pastors of the Catholic Church, who may say with S. Paul, non ignoramus cogitationes Sathanae, 
2. Cor. 2.  we are not ignorant of the cogitations of Satan; and who may also say with S. john. Nos ex Deo sumus; 
1. john 4.  qui novit Deum audit nos: qui non est ex Deo, non audit nos. In hoc cognoscimus spiritum veritatis, & spiritum erroris. We are of God; he that knoweth God heareth us: he that is not of God, doth not hear us. In this we know the Spirit of truth, and the spirit of error. Now, if any will not admit this manner of trying, and discerning the spirit of truth, from the spirit of error, but will trust their own judgement alone, in this matter; fear they may justly, nay, rather they may be sure( as Cassian saith) that they shall worship in their thoughts, 
Collat. 61. c. 11.  the angel of darkness, for the Angel of light, to their exceeding great harm. And, at least, howsoever their private affection and self-love incline them to think well of themselves, & of that spirit, which they permit to teach them those singular points of new and strange doctrine: yet sure it is, that this their persuasion of the goodness of their spirit, is not infallible, as the rule of faith must be; sith divers, now adays, persuade themselves in the same manner to be taught by the holy Spirit; & yet( one of them teaching against another) it is not possible, that all, that thus persuade themselves, should be taught by this spirit; sith this Spirit doth never teach contrary to itself. And therefore some, in this their persuasion, must needs be deceived. And therefore who, having no testimony of evident miracle, or some other undoubted proof, dare arrogantly affirm, that he only is not deceived; especially in such sort, as to condemn all other, and to propose himself to himself & others, as the only sufficient rule of faith, considering that others, who presume, & persuade themselves altogether in like manner are, in this their persuasion, deceived.  
But suppose one could assure himself, that he were taught by God's Spirit immediately, what is the true faith in all points, in such sort, that he could err in none,( as it is not the manner of almighty God, to teach men immediately by himself alone, or by an Angel; but rather as the Scripture telleth us fides ex auditu. 
Rom. 10.  Faith is bred in us by hearing: and is to be required ex ore Sacerdotis out of the mouth of the Priest: 
Mal. 5.  and is to be learned of Pastors and Doctors, whom God hath appointed in his Church, of purpose; to instruct us, and continue us in the ancient faith) but suppose( I say) that one could assuredly persuade himself, to be immediately taught of God, what is the truth in all points. How should he, without testimony of miracle, glue assurance to others, that he is thus taught? especially when he teacheth quite contrary to the Catholic Church, which, by plain promises and testimonies of Scripture, we know to be taught of God.  
Perhaps he will allege that general promise of Scripture Omnis qui petit accipit assuring them thereby, 
Matth. 7  that every one that prayeth for any thing, receiveth it; and that he hath earnestly prayed for the spirit, therefore he must needs have it. But to this argument, we may easily answer▪ that this promise of our Saviour, is not so universally to be understood, as though every one that prayeth for a thing, shall infallibly obtain it, without any condition( at least in the manner of praying) required of our part. For we read, even in Scripture petitis & non accipitis eo quod male petatis. 
jacobi 4.  You ask or pray and receive not( the thing requested) because you ask amiss. By which place we learn, that to obtain any thing by prayer, requireth a condition of praying well, or in such sort, as is fit; the which condition, doth( as learned men observe) include many circumstances, for fault of the due observance whereof, it may and doth often happen, that our prayer is not well made, nor in such sort as is fit; and is consequently frustrate of the efficacy, which otherwise by the promise of our Saviour it should have had. Now these circumstances being many, and divers of them very inward, it is not very easy. For any man, to be absolutely sure, that he hath observed them, in such sort, as is fit; and therefore he cannot be absolutely sure, that his prayer hath taken effect; & therefore it is no sufficient proof, whereby one may persuade others, that he hath the Spirit of God, to say, he hath prayed for it; especially considering, that we may find very many most contrary, in religion, one to another, who notwithstanding will say, that they daily pray for the spirit; and I doubt not, but many of them in some sort, yea earnestly, after their manner, do pray for it; yet sure it is that all these( being thus contrary) have it not. How shall we then be assured, that this or that man, who, presuming upon the assistance of this spirit,( which he thinketh he hath obtained by prayer) setteth a broach a singular and new invented doctrine, how shall we be sure( I say) that such a man hath the spirit of God indeed? Some will perchance say, that we may safely believe them, because, they preach nothing but pure Scripture, while as for every point of their doctrine, they cite still sentences of Scripture. But this answer will not serve. First, because, for & in the name of scripture, they bring forth their false & corrupt translations, which do differ, in some places, even in words, from true scripture. Secondly, supposing that they did always cite the true words of scripture, yet they may easily apply them to a wrong sense or meaning; to wit to that, which they falsely imagine, ( being seduced by their own appetite, or by their own former error) to be the true sense. For as S. Austen saith: Admetus Imagines phantasmatum suorum carnalis anima convertit omni● sacramenta & verba librorum sanctorum: 
Lib. 3. de bapt. & donatist. cap. 19  a carnal and sensual mind( such as heretics are not without; sith heresy itself is accounted, by S. Paul a work of the flesh) doth convert or turn all the mysteries and words of holy books, unto his own imaginations & fantasies. Whereupon it cometh to pass, that, as the same S. Austen saith. 
Ep. 222. & Tract 18. in joanes.  Omnes haeretici, qui in authoritate Scripturas recipiunt; ipsas sibi videntur sectari, cumsuos sectentur errores. All heretics that receive and admit the authority of the Scriptures, seem to themselves to follow the only Scriptures, when they follow their own errors. And as they may seem to themselves, to follow only the Scriptures, when they follow their own errors: so they may seem( especially to the simple people; or to those, who, being seduced by them wholly build their belief upon them) to preach nothing but pure Scripture, when indeed, they preach their own erroneous opinions, coloured and painted with words of Scripture; as it is the manner of every sect master, to confirm his error, with words of Scripture; yea the Devil himself doth sometime, for his purpose, 
Matth. 4.  allege words of Scripture.  
Wherefore, there is no reason, whereby we may be assured, that such men have the Spirit of God: but we may find many reasons to convince that they have not this Spirit. And to omit, for brevity sake, the seeking out of any other; even the singularity or privatenes of their spirit, is sufficient not only to move us to suspect it, but also to condemn it, and to assure us, that it cannot be the Spirit of truth; as is very well signified by S. Augustine; who saith, Veritas tua, Domine, 
Lib. 12. Confess. cap. 25.  nec mea est, nec illius, sed omnium, quos ad eius communionem publicè vocas; terribiliter admonens nos, ne eam habere velimus privatam, ne privemur ea. Nam quisquis id, quod tu, ad fruendum, omnibus proponis, sibi propriè vendicat, & suum esse vult, quod omnium est, à communi propellitur ad sua, id est, à veritate ad mendacium. Thy truth( O Lord) is neither proper to me, nor him, but common to all, whom thou dost publicly call to the common partaking of its, warning us terribly to take heed, that we will not have it private to ourself, lest we be deprived of it. For whosoever doth challenge that to himself privately, which thou dost propose publicly to be enjoyed of all, and will have that his own, which is common to all, he is driven from the common to this own, that is to say from the truth to a lie.    


CHAP. X. That the doctrine and teaching of the true Church, is the rule of faith.  
THE fourth Conclusion is, that, this infallible rule, which every one ought to follow, in all points of faith, is the Doctrine and teaching of the true Church, or company of the true faithful of Christ.   

This I prove by this reason.  
If our Saviour Christ hath promised to any company of men, the presence of himself; and the assistance of his holy spirit, of purpose, to instruct, & teach them all truth: giving withal peculiar charge & commission to them, to teach all nations, and to preach to every creature: giving also warrant to all, that they may safely hear them, giving also commandment, whereby he bindeth all, to do, in all things, according to their saying: and threatening greatly those, who will not hear and believe them: then certainly the doctrine & teaching of these men, is, in all points, most true and infallible; & such, as,( if the other conditions, required in the rule of faith, be not,( as they are not,) wanting) may well be proposed to all sorts, as an assured ground, whereupon they may safely build an infallible Christian faith. For look what our Saviour Christ hath promised must needs be performed: and whatsoever he warranteth, or commandeth, may safely, & without danger of error be done; nay must of necessity be done; especially, when he threateneth those, and will not do it: and consequently if he have promised, to send his holy spirit, to teach, any company of men, all truth it is not to be doubted, but that he sendeth this his holy spirit, and by it teacheth them all truth; & sith the teaching of this spirit is unfallible, we are not to doubt, but that this company, is, in all points, infallibly taught the truth. If also the same our Saviour gave warrant, and commandment, that they should teach us, & that we should hear them, and do in all things, according to their saying: we may not likewise doubt, but that they shall be able to teach, all sorts of men, in all points, the infallible truth; and that all sorts of men, may, if they will, learn of that company, what, in all points, is the infallible truth. For otherwise by this general commandment of hearing them, and doing according to their saying, we should be bound sometime, to hear & believe an untruth and to do that, which were not upright and good: which without blasphemy to Christ his verity & goodness can no way be thought.  
But so it is, that Christ our Saviour hath in holy Scripture promised, given commission, warranted, commanded, and threatened in manner aforesaid.  
Therefore we can not doubt, but that their is a certain company( the which is called the true Church of Christ) which both is, in all points of faith, infallibly taught by the holy spirit; and is likewise to teach all sorts of men, in all points of faith, what is the infallible truth: and therefore the teaching of this company, may well be assigned, and proposed to all men, as an undoubted, sufficient rule of faith.  
The promise of our Saviour Christ we have first in the Gospel of S. Matthew: 
Mat. c. 28  ego ●obiscum sum omnibus diebus, usque ad cōsum●ationem seculi: I am with you, all the days until the end of the world: in which words is promised the continual presence of Christ himself,( who is veritas the truth itself) with his Church; not for a while then, or for a while now; but, all the days until the end of the world. Secondly we have an other promise in the gospel of S. john: 
joan. 14.  Ego rogabo patrem & alium paraclitum dabit vobis, ut maneat vobiscum in aeter●um, spiritum veritatis. I will ask my father, and he will give you an other paraelite, the spirit of truth, that he may remain with you( not only for 600. years, but) for ever. And again( in the same S. john.) to show us, for what purpose he would have his holy Spirit remain among us for ever; he saith, 
joan. 14.  Paraclitus quā●ittet pater in nomine m●o, ille vos docebit om●●a, & suggeret vobis omnia, quaecunque dixero vobis, the paraclite, whom my Father will send in my name, shall teach you all things, & shall put you in mind of all things whatsoever I shall say unto you. 
joan. 16.  And again Cum venerit ille spiritus veritatis, docebit v●s omnem veritatem. When that spirit of truth shall come, he shall teach you all truth.  
The charge and commission is plain in S. Matthew cuntes docete omnes gentes. 
Math. 28  Going teach all nations. And in S. Mark euntes in mundum universum praedicate evangelium omni creaturae. 
Mar. 16.  Going into the whole world preach the Gospel to every creature.  
The warrant we have in S Luke Qui vos audit, 
Luc. 10.  me audit. He that heareth you heareth me. By which words appeareth plainly, that our Saviour Christ would have us to hear and give credit to his Church no less than to himself.  
The commandment is expressed in S. Matthew, 
Math. 23.  Super Cathedram Moysisederunt Scribae & Pharisaei. Omnia ergo quaecunque dixeri●t vobis seritate & facite. The Scribes & pharisees have sitten upon the chair of Moses. All things therefore, whatsoever they shall say unto you, observe and do. Out of which words we may gather, that we are bound, in all points, to do according to the doctrine of the Prelates of the Catholic Church, yea, although it should happen, that their lives were not laudable but bad. For although our Saviour, in this place, doth only in express words, make mention of the chair of Moses, in which the Priests of the old Law did sit: yet he is to be understood, to speak also of the chair of S. Peter, his own Vicegerent, in which the Priests of the new Law do succeed. And this à f●rtiori because, we have greater reason to think, that our Saviour intended, in his doctrine, to give rules to the Priests and people of his new Law, which was presently to begin, and to continue till the worlds end, then only to give documents to those of the old Law, considering he knew, that it should, so shortly cease. Wherefore the ancient fathers do understand, that place to be meant of the Priests of the new Law; and namely S. Augustine who saith thus In illum ordinem Episcoporum, 
Epist. 165.  qui ducitur ab ipso petro ad Anastasium, qui nunc in eadem Cathedra sedet, etiamsi quisquam traditor, per illatempora, subreps●sset, nihil praeiudicaret Ecclesie, & innocentibus Christianis; quibus providens, Dominus ait, de praepositis malis; quae dicunt, facite: quae faciunt, facere nolite. Into that order of Bishops which is derived from S. Peter himself unto Anastasius, who now sitteth upon the same chair; although some traitor had crept in, in those times, he should nothing hurt the Church and the innocent Christians, for whom, our Lord providing, saith of evil Prelates, what they say, do; what they do, do not.  
The threats we may gather. First out of S. Luke when our Saviour faith, 
Luc. 10.  Qui vos spernit, me spernit. He that despiseth you, despiseth me. Signifying, that look what sin it were, not to hear, but to despise our Saviour Christ himself, that we should account it the same, to despise, & not to give ear, and credit, to the Catholic Church. Insinuating thereby, that the like punishment is to be expected, for the said contempt. Secondly in S. Matthew the same our Saviour expressly saith; Si Ecclesiam non audierit, 
Math. 18.  sit tibi sicut Ethnicus & publicanus. If he will not hear the Church let him be to thee like an Ethnic and a Publican. Finally, in S. Mark after he had given charge & commission to preach the Gospel to every creature, 
Mar. 16.  he pronounceth this threat to those that will not believe saying Qui non crediderit condemnabitur he that will not believe shall be condemned.  
Thus you see our Saviour Christ hath promised to his Church, the continual presence of himself and of his holy Spirit, to teach that company all truth. Whereof followeth that it is infallibly taught all truth. Moreover, he hath given charge and commission to that Church, to teach us, and hath warranted, and commanded us, in all points, to hear and do, according to the saying of this Church; which proveth, that it appertaineth to this Church, to instruct us, in all points of faith, and that we ought to learn of it, in all matters of religion, what is the fallible truth; & consequently, that the doctrine of this Church is the rule of faith,  
Worthily therefore doth S. Paul call this Church columnam & firmamentum veritatis. The pillar and ground of truth. 
1. Tim. 3.  Worthily also saith S Austen Scripturarum à nobis tenetur veritas, cum id facimus, 
Lib. 1. & Crescon. cap. 33.  quod universae placet Ecclesiae, quam, earundem scripturarum commendat authoritas: ut quoniam scriptura sancta fallere non potest, quisquis falli ●etuit huius obscuritate questionis, ecclesiam de illa consulat, quam, sine ulla ambiguitate, scriptura sancta demonstrat. The truth of the Scriptures is holden of us, when we do that, which pleaseth the universal or whole Church, the which is commended by the authority of the Scriptures themselves; that because the holy Scripture cannot deceive, whosoever feareth to be deceived with the obscurity of this question, let him require the judgement of the church, which, without any ambiguity, the holy Scripture doth demonstrate, by which words, he showeth plainly that the sentence of the Church, is of infallible and undoubted truth, & that the way not to be deceived in an obscure question, is to ask and follow the judgement of the Church. Wherefore worthily also do we all say Credo Ecclesiam Catholican. I believe the Catholic Church; & worthily also may I conclude; that neither Scripture alone; nor natural wit and learning; nor private spirit: nor any other thing, but only the teaching of the true Church of Christ, is that ordinary means, which Almighty God hath provided, whereby all men may learn that one▪ infallible, entire faith, which I proved to be necessary to salvation.    

CHAP. XI. That the Church, whose doctrine must be to us the rule of faith, must always continue, without interruption, from Christ his time, till the worlds end.  
COnsidering what had been proved, in the former Chapter, about the infallible authority of the doctrine of the true Church: I hope no Christian will deny, but that, so long as this Church doth continue, we have, of it, a sure pillar and a firm foundation, whereupon we may safely build our belief. For either a man must deny, that ever our Saviour did make any such promise; gave such charge and commission, left any such warrant; set forth such a commandment; or thundered out any such threats, as before is rehearsed: which were to deny the scriptures, which scriptures are generally received by all Christians; no otherwise them,( as they are,) the undoubted word of God: or else he must wrest the interpretation thereof, both from that, which the words, of themselves, naturally yield, & also from the common sense and understanding, either of all, or the most learned, and almost of the unlearned also, of the whole Christian world: or else he shallbe forced to confess that, which, not I, but S. Paul hath said: 
1. Tim. 3.  ecclesia est columna & firmamentum veritatis: the Church is the pillar and ground of truth. Only it may perchance seem to some( of those, that do, at this day oppose themselves against the authority of the Church,) that this was true, for S. Paul's time, and perhaps for some 3.4.5. or 6. hundred years after: but not to be presumed upon in latter times, and namely when Luther began his reformation( as they term it) or now a days.  

Against these men I set down this assertion.  
The true Church of Christ( which the forenamed testimonies of Scripture do commend) was and is to continue, without interruption, till the worlds end.   

This I prove.  
First, out of the very words, of those promises, which I cited, out of S. Matthew, & S. john. For how can Christ our Saviour, or his holy Spirit, be with his Church, in such sort, as there is promised; to wit till the worlds end, and for ever: and especially, as is said in S. Matthew: 
Matth. cap. 28.  omnibus diebus usque ad consummationem seculi: all the days, even to the end of the world; unless the Church also be, all the days until the end of the world. For if the Church for any time, days, months, or years do cease to be: Christ can not for those years, months, and days, be truly said, to be with his Church( sith he can not be with that which is not) and consequently he can not be said, to have fulfilled his promise, wherein he said, he would be with his Church, all the days, until the end of the world.  
Secondly, I prove the same, out of an other promise, or prophesy of our Saviour Christ, to his Church, wherein he saith: portae inferi non preual●bunt adversus eam: 
Math. 16.  the gates of hell shall not prevail against it. For how was it true, that the gates of hell shall not prevail, if they have prevailed so much, as utterly to abolish the Church or at least, to banish it quite out of the world, for so long a time? granting therefore( which every Christian must needs grant) that the prophecies and promises of our Saviour, are always fulfiled, and that they are unfallibly true: we may not doubt, but that the Church, hath ever been, since Christ his time, & shall never cease to be in the world.  
Thirdly, I may confirm the same out of other scriptures, where the perpetuity of the Church is either affirmed, or promised, of which kind of testimonies, being very many, I will only rehearse some few, of the Church( if we will believe S. Austen his exposition) it is said: 
Psal. 47.  Deu● fundavit eam in aeternum; God hath established it for ever. And of it, signified by the name of the kingdom of Christ, the prophet Daniel saith: Suscitabit Deus caeliregnum quod in aeternum non dissipabitur. 
Dan. 2.  The God of heaven shall raise up a kingdom, which shall not be broken in pieces for ever. 
Luc. 1.  As is also said in S. Luke: regni eius non erit sinis: there shallbe no end of his kingdom.  
Lastly, I might confirm the same, with the testimony of the ancient Fathers Origen, S. Chrysostome, S. Bernard: and especially of S. Austen, 
In Psalm. 101. Conc. 2.  who disputing against the Donatists, saith thus, as rehearsing one of their speeches: Sed illa Ecclesia, quae fuit omnium gentium, iam non est, perijt: That Church, which was of all nations, is not now; it is perished. Unto which their speech he answereth: O impudentem vocem. Accounting it great impudency, to say, the Church is perished. And in the same place, he bringeth in the Church, as speaking personally, thus; 
Ibidem.  Quamdiu ero in hoc siculo? annuncia mihi propter illos qui dicunt: Fuit, & iam non est: apostatavit, & perijt Ecclesia ad omnibus gentibus. Et annunci avit, nec vacua fuit vox ista. Quis annunciavit mihi nisi ipsa via? quando annunciavit? ecce ego vobiscum sum omnibus diebus usque ad consummationem seculi. How long shall I be in this world? tell me in regard of them who say; the Church indeed was, but it is not now: it is become apostata, and is perished out of all nations. And he told me, neither was this word in vain, who told me, but the way itself?( to wit Christ, who faith, I am the way) when did he tell? Behold I am with you until the end of the world.    

CHAP. XII. That this Church, which must be to us the rule of faith, as it must always continue; so it must also always be visible.  
NOW having proved that the true Church of Christ must always continued, without interruption, till the world's end: it remaineth that I show also in what manner it is to continue; to wit, whether it shall always be visible. That is to say, whether, in all ages, it was and shall be a company of men, who may be seen, and in some sort, plainly known to be that company, which men are to believe, by faith, to be the true Church of Christ: or that it shall be, sometime at least, invisible; that no man can see those men, nor know them, to be that company, which we must believe, to be the true Church of Christ.  

In which matter  
My Assertion is, that the true Church of Christ( of which the places of Scripture afore cited do speak) must always be visible.   

This I prove.  

Is●▪ ●. 61.  First by that plain prophesy of Isaias in the 61. chapter.( Which chapter to be understood of our Saviour Christ & his Church, we may gather out of S. Luke, where our Saviour himself citeth some words out of that chapter, 
Luc. 4.  and expoundeth them to be fulfilled in himself) the words of the prophesy are these Faedus perpetuum feriam eyes, 
Isa. 61.  & scietur in gentibus semen eorum, Omnes qui viderint eos cognoscent illos, quoniam isti sunt semen cui benedixit Dominus. I will make a perpetual covenant or league with them, and their seed shall be known among nations, all that shall see them, shall know them, that they are the seed, which our Lord hath blessed. How could he more plainly have foretold the visibleness of the Church?  
Secondly our Saviour hath ordained this his Church to be the light of the world; according as he saith, vos estis lux mundi you are the light of the world, 
Math. 5.  and to be a rule or means, by which, all men, at all times, may come to the knowledge of that One, infallible, entire faith, which is necessary to salvation, as hath been proved. But how can it be the light of the world, if itself be invisible?( nemo accendit lucernam, & ponit eam sub modio. No man lighteth a candle, & when he hath done, setteth it under a bushel, where it cannot be seen.) And how can it be a means, by which, at all times, the infallible truth may be made known, to all sorts of men; if itself▪ at any time, could not be known of men? Or if you say, that, some times, it could neither be known itself, nor be a means▪ by which the true faith might be made known; then, sith that I proved that it is a necessary means, and so necessary, that, without it, according to the ordinary course, there is not sufficient means provided by almighty God, to instruct all men infallibly in all points of faith. Then( I say) men, that lived at that time, wanted necessary means, whereby they might attain to the knowledge of true faith, and consequently, whereby they might come to salvation, which if it were so. How is it universally true, which is universally said in Scripture? 
●. Tim. 2.  D●us vult omnes homines saluos fieri. & ad agnitionem veritatis venire. God would have all men to be saved, and to come to the knowledge of the truth. For how can he be said, to have a true will to save all men? if he have not, at all times, provided means sufficient, whereby, all men may come to the knowledge of true faith, and thereby, by degrees, to salvation. Sith especially, he hath power to provide these means: and knoweth, that without these means provided, it is unpossible for men to attain true faith, and eternal salvation. For knowing it unpossible, he cannot be said to will it; sith no wise man willeth that, which he knoweth perfectly to be altogether unpossible; and much less may Almighty God be said, to will any thing, which is absolutely unpossible, considering that his wisdom is infinite, and that his will is always joined with some work or effect, by which, that which he willeth, at least, is made possible to be done. Wherefore to verify that Almighty God would have all men saved, we must needs say, that he hath provided, for all men, those means, which be necessary, and without which, it is unpossible for them, to come to the knowledge of true faith, and thereby to salvation; One of which means, is a visible Church, of which they must hear, & learn the true faith; which is the first, and a necessary step to salvation. The Church therefore must needs be always visible.  
Thirdly if the universal Church of Christ, should, for any space of time, be invisible: it should, for that space, cease to profess outwardly that faith, which, in heart, it did believe. For if it did outwardly profess; how should it not, by this profession, be made visible and known? But if the universal Church, should, for such a time, fail to profess the faith; hell gates( contrary to Christ's promise) did mightily prevail against it. For, were it not a mighty prevailing, that the whole church should fail in a thing, so necessary to salvation? as we know, outward profession of faith to be necessary, both by that of our Saviour: 
Math. 10.  Qui negaverit me coram hominibus, ego negabo illum coram Patre meo. He, that shall deny me before men, I will deny him before my Father. 
Luc. 9  And: Qui me erubuerit & sermons meos, hunc Filius hominis erubeseet. He that shall be ashamed of me, and of my words, him, the son of man willbe ashamed of. And by that of Saint Paul: 
Rom. 10.  Cord creditur ad justitiam, o'er fit confessio ad salutem. With heart we believe to justice, with mouth we confess to salvation. Which place learned men inteprete to signify, that profession of faith is, sometimes, necessary to salvation; and they say further, that, this sometimes, is so oft, as either the glory of God, or the profit of our neighbour, doth, of necessity, require it; the which cases of necessity do happen very often, and great marvel it were,( or rather unpossible) that they should never have happened, for so long a time, as the Protestants would have their Church to have been invisible.  
Fourthly if the Church were not visible, we could not fulfil that commandment of our Saviour, wherein he said: Dic Ecclesiae. Tell the Church. For how can we tell the Church any thing, 
Math. 18.  if we can not tell where to seek it; neither if we did by chance meet it, could we know it to be the Church.  
Fiftly, it is certain, that once, the true Church of Christ, was visible; to wit, when it first began in Jerusalem in the Apostles and Disciples of our Saviour Christ, and that company, which by their preaching was converted to the faith. But there can no reason be showed, why it should be visible then, and not now.  
If it were needful to be visible then, because otherwise it could not be a Church, that is, A Society of men linked together, in the profession of one faith: in the use of the same Sacraments▪ under the government of lawful Pastors. For the same reason, it must needs be vi●●ble now; because,( as in the last chapter is proved) there must be a Church now; & therefore it must be a society of men, professing the same faith: using the same Sacraments: living under the government of lawful pastors. For all this pertaineth to the very essence of the Church.  
If also it were needful to be visible them, that those offices & functions, which must be done in the Church, might be well performed: to wit, as there were in the Church some pastors, & some sheep;( as S. Gregory Nazianzen saith) some to command, 
Oratione de moderate. in disput. habenda.  some to obey: some to teach, some to be taught; some to feed the flock of Christ, some to be fed: so( that every one of these, might do what pertained properly to his duty) it was needful, that the pastors must know their sheep and the sheep their pastors; & that those that should teach, and rule, and minister the Sacraments, must see, and know them, whom they were to teach and rule, and to whom, they were to give the Sacraments. And on the contrary side, the other had need to have known those, of whom they must be taught, whom they must obey, and, from whom, they were to receive the wholesome food of the holy Sacraments. If( I say) this reason prove, that it was needful then, that the Church should be visible and known: for the same reason, it willbe also needful to say, that the Church must be visible, now, & at all times. For at all times, there m●st be pastors and sheep in the Church, being the sheepfold of Christ. And, at all times, these pastors must govern, instruct, and minister the holy Sacraments: and the other must receive government, instruction, and the food of the holy Sacraments, at their hands. And consequently, there had need be some visible tokens, at all times, by which the pastors may know their sheep, lest, for want of this knowledge; they may unawares, dare sanctum canibus, 
Matth. 7.  & pr●i●cere margaritas ante porcos, give that which is holy to dogs, & cast margarites before hogs, which our Saviour commandeth them not to do. And on the other side, there had need be some visible marks, by which the sheep may know and discern their lawful pastors, & true preachers, from false teachers, and intruding usurpers. For otherwise, they could not tell, whom to hear, & obey, & whom to repair to for the Sacraments: & contrary, whom to take heed of, as of false prophets: whose voice to neglect, as of strangers: and whose poisoned food of polluted Sacraments to reject, no less than a bait laid to kill them by thieves and robbers; as it importeth greatly every one to do.  
If lastly it were needful to be visible, then, that those, which were out of it, might join themselves unto it, and become members of it; thereby to participate the graces and benedictions, which Christ our Lord communicated only to it; and to escape the deluge of eternal damnation wherewith, all was sure to be drowned, that were found, out of it, as it were, out of another Noë his ark. This reason also requireth and urgeth, that the Church must be visible now, and at all other times. For if, at any time, it were not visible; how could men, that were out of it, come unto it? or how could they attain salvation, if they did not enter into it? sith at all times, the merits and fruits of Christ's Passion are enclosed in it: and the means, of salvation, and to escape eternal damnation, are only found in it. The Church therefore is visible at all times. For at all times, that prophesy of Isaias must be true, wherein our Lord speaketh thus to the Church, 
Isa. 60.  Aperientur portae tuae iugiter, die ac nocte non claudentur; ut afferatur ad te fortitudo gentium, & reges earum adducantur; Gens enim & regnum quod non seruierit tibi peribit. Thy gates shallbe continually opened, day and night they shall not be shut; that the strength of nations and the kings thereof may be brought unto thee; for the nation and kingdom which shall not serve thee, shall perish.  
Sixtly the only reason and ground, by which, heretics hold the Church to be invisible, is, because they imagine the Church to consist only of the elect or only of the good. But this is a false ground, as appear by the name of Church in Greek Ecclesia which even by the etymology of the word doth signify, the company of men called; now sure it is, that more are called then elected, as our Saviour saith, 
Math. 20.  multi vocati pauci electi. Again, this ground is showed to be false, by those parables, in which the Church is compared to a floor, 
Math. 3.  wherein wheat and chaff are mixed. 
Math. 23.  And to a marriage, to which came good and bad. And to a net, 
Math. 13.  wherein are gathered all sorts of fishes, good and bad. And to ten Virgins, whereof five were foolish and excluded from the celestial marriage. 
Math. 25.  This ground is also showed to be false out of S. Paul, 
●. Cor. 5.  who commandeth the Corinthians, to expel an incestuous person out of the Church. Ergo, before this expulsion, there was such a person in the Church, and therefore, the Church doth not consist, only, of those, that be good.  
Lastly, the ancient Fathers did teach, that the Church is visible. 
Hom. 30. in math.  Origen saith Ecclesia plena est fulgore ab oriente usque ad occidentem. The Church is full of brightness from the East to the West. Ecclesia( saith S. Cyprian) Domini luce perfusa, radios suos per orbem spargit. 
Lib. de unitate Ecclesiae.  The Church being bright, with the light of our Lord, doth spread her beams throughout the world. Facilius est( saith S. Chrysostome) solemn extingui quam ecclesiam obscurari. 
Lib. 4. in cap. 6. Isa.  It is more easy that the Sun should be extinguished, then that the Church should be obscured, that is to say darkened and quite without light. S. Augustine also alluding to( or rather expounding) those words of our Saviour Non potest civitas abscondi supra montem posita. Saith, 
Lib. 3. & ep. parm. cap. 4.  Ecclesia supra montem constituta abscondi non potest. The Church being built upon a mountain, cannot be hid. And again, in another place, he saith. 
Tract. 2. in epist. joan.  Quid amplius dicturus sum quam caecos, qui tam magnum montem non vident; qui, contra lucernam in candelabro positam, oculos claudunt? What shall I say more, but that they are blind, who do not see so great a mountain: who shut their eyes, at the candle, set upon the candlestick?    

CHAP. XIII. How we should discern and know, which is the true visible Church of Christ.  
HITHERTO I have showed that the rule of faith,( which all men ought to seek, that, by it, they may learn true faith) is the doctrine of the Church of Christ: and that this Church doth continue: and is always visible, that is to say, such as may be found out and known▪ Now the greatest question is( sith, there are divers companies of them that believe in Christ; every one of which, challenge to themselves, the title of the true Church) how every man may come to know assuredly, and in particular, which company is indeed the true visible Church of Christ, whose doctrine we must, in all points, believe and follow.  
To this question I answer that every company which hath the name of Christians, or which challenge to themselves the name of the Church, are not always the true Church. For of heretics we may well say; as S. Austen doth, non, quia ecclesia Christi videntur habere nomen, idcirco pertinent ad eius consecrationem. They do not therefore pertain to the consecration of the Church of Christ, because they seem to carry the name of the Church of Christ. For( as the same S. Austen saith in another place) heretics are only whited over with the name of Christians. 
Lib. & ep. parm. cap. 7. Lib. de prescript.  When indeed Si haeretici sunt( as Tertullian saith) Christiani esse non possunt. If they be heretics, they cannot be true Christians. The reason whereof, the same Tertullian insinuateth to be, because, they follow 〈◊〉 that faith, which came from Christ( to his Apostles and Disciples, and which was delivered by them, from hand to hand, to our forefathers, and so to us) but they follow that faith, which they chose to themselves; of which election or choice, the name of heretic & heresy did arise.  
The way therefore, to discern, which is the true Church, is, first to set down, which be the certain marks, by which, all men may easily know the Church: & then to examine to whom these marks do agree. The which, that I may the better perform, in the chapters following, here I think good, first briefly to note, what belongeth to the nature of a good and sufficient mark.  
Note, therefore that two things are required in every sufficient mark. The first is, that it be not common to many, but proper, and only agreeing to the thing, whereof it is a mark. As for example, it is no good mark whereby to know any particular man; to say, he hath two hands, or two ears; because this is common to many and therefore no sufficient note or mark, whereby one may be distinguished or known from all other. But a mark, whereby we may discern one special man, from all other, must be some one thing, or more, which he hath, and others have not. 
Taller. bigger.  As if he were longer, larger, or fairer than the rest; or if some others were as long, 
Tall. Tall.  and other some as fair, yet none were long & fair both, but only he. The second thing, required in a good mark, is, that it be more apparent, and easy to be known, than the thing. For example, If I were to describe and make known a certain man, who were otherwise unknown. I must not think it sufficient to give the definition of his essence, or to assign the secret disposition of his heart, liver and other inward parts, which are commonly harder to be known, them the man himself. But I must declare some apparent thing in his face, hands or some outward part of his body: or in his voice, apparel, behaviour, or such like; which agreeing only to that man; and being easy to be known, may be a means to make us know the man we seek for.  
Wherefore, when we will assign some good marks, by which, all sorts of men may, in some sort, discern, which particular company of men is the true Church, we must have special regard to assign those things, which, in some matters, may be apparent to all sorts of men; sith all sorts of men had need to seek out, and according to their capacity discern which is the true Church: we must also assign those things, which agree to no other company, but that, which is the true Church, to th'intent that a man shall see all those things, which be assigned as marks, to agree to any company, he may straightways conclude, that company to be the true Church: as on the contrary side, if he perceive, either all, or any one of them to be wanting, in any company, he may be sure, that, that company is not the true Church.   

CHAP. XIIII. That those marks of the Church, which Haeretiques assign, be not good marks.  
OUT of that, which in the former chapter, I briefly noted, about the nature of a good mark, we may easily gather, that those marks, which some Haeretiques assign, to wit, the true doctrine of faith: and the right use of the Sacraments, are no good marks, by which all sorts of men may come to know, which is the true Church; but are means( as Haeretiques use them) to cast a mist over the whole matter, when as they know, that they can, most easily, convert all the Sacraments, and holy words of Scripture, 
Lib. 3. de bapt. & donat. cap. 19  Admetus imagines phantasmatum suorum, unto their own imaginations and fantastical opinions( as out of S. Austen we may gather, that the manner of Haeretiques is,) especially when the authority of the Church,( which should correct those depravations and false expositions) is not first, by other marks, known and admitted.  
The doctrine of faith, therefore( I say) and the right use of Sacraments, be not good marks, whereby men may discern which is the true Church.  

This I prove.  
First, for that by the true doctrine of faith( which they assign for a mark of the Church) either they mean, true doctrine in some points only, or in all. True doctrine in some points only, is no good mark, because the Haeretiques teach the truth in some points. This therefore being not proper to the Church; but agreeing rather to Haeretiques, can be no good mark of the true Church: because it wanteth the first condition of a mark, which is, to be proper, & agreeing only to the thing, whereof it is a mark. True doctrine also in all points, although it be proper( if we join to it the right use of Sacraments, with obedience to lawful pastors) & agree only to the true Church, yet it is no good mark; because, it faileth in the second condition, which is required in a good mark, that is to say, it is not apparent or easy to be known, of all those, who should seek out the true Church. As I may easily prove, because to know which company teacheth the truth in all points, requireth first learning, whereby one may understand the terms, and state of the question, or controversy. beside, judgement, to discuss and weigh prudently the worth and sufficiency of the authorities and reasons of both parts; that, upon this pondering of reasons, he may prudently conclude which is the better part. Moreover one had need to have a supernatural light of God's grace and the assistance of his Spirit, whereby he may discern & see those things, which be above all natural rules and reasons. Ad haec quis idoneus? Who can say that himself is sufficiently furnished with these helps? who can be infallibly sure, that he hath all these, in such sort, as is requisite, for obtaineing, by his own industry, true & unfallible faith; in all points? surely, at least, the unlearned must needs confess, that, in divers mysteries, they do not so much as understand the terms and state of the question: and much less are they able, to examine sufficiently the worth of every reason: neither are all such, as can persuade themselves, that they are singularly enlightened, and immediately taught of God's Spirit: neither, if they did thus persuade themselves, could they be unfallibly sure, that in this their persuasion they were not deceived; sith it is certain, that some of them, that most strongly persuade themselves to be thus taught, are in this their persuasion deceived; neither can the unlearned sufficiently know the truth, in every particular point, by giving credit to some one, or other learned man, or any company of the learned; unless, that company, be first known, to be of the true Church, & consequently to be guided in their teaching, by the holy Ghost, as I proved before. So that it is most hard or rather unpossible for a man, and especially for an unlearned man, in all points, 
Lib. 3. & Faust. cap. 13.  liquidam à tot erroribus discernere veritatem, to discern the plain truth from so many errors, as S. Austen saith. It is also most hard for a man of himself to judge, which use of Sacraments is right, if he be not first taught by the Church; sith this is a principal point of the true doctrine of faith, which is( as I said) very hard or rather unpossible to be perfitly known by a man's own self. But to know, first, which company is the true Church; and then, by giving credit to it, to learn, which is the true faith; & which use of Sacraments is right, there are not so many things required, nor any great difficulty, as shallbe declared. For the Church is that direct way, which Isaias speaketh of, when he saith: Haec erit vobis directa uta, 
Isa. c. 35.  ita ut stulti non errent per eam. This shallbe to you a direct way, so that even fools,( to wit simple & unlearned men) may not err in it.  
Secondly I prove the same, because, when we seek for the true Church, we seek it principally for this end, that by it, as by a necessary▪ & infallible means we may hear, and learn of it, the true, faith in all points, which otherwise in itself is hidden, obscure and unknown to us; according to that of S. Paul. Animalis homo non percipit ●a, 
1. Cor. 2.  quae sunt Spiritus Dei: the sensual man doth not perceive those things, which are of the Spirit of God. For, sith, none, by the only power of natural wit,( which in understanding useth the help of outward senses,) can obtain the supernatural knowledge of divine mysteries, which we believe by our faith: neither doth the Spirit of God who, as the principal cause, infuseth this gift of faith into our souls) ordinarily instruct any man, in the knowledge of true faith, immediately by himself alone, or by an Angel sent from heaven; we must needs, if we will have true faith, seek first for that, which it pleaseth almighty God to use, as the ordinary instrument and as a necessary means, by which men may learn true faith; the which is no other, but the preaching and teaching of the true Church, according to that saying of S. Paul. 
Rom. 10.  Quomodo credent ei quem non audierint? quomodo audient sine praedicante? quomodo praedicabunt nisi mittantur? How shall they believe him, whom they have not heard? how shall they hear, without a preacher? how shall they preach, unless they be sent. Therefore the true Church, which only hath preachers truly sent of God, must first be found out, that by it we may hear and know which is the true faith. Therefore of the two, the true Church is rather a mark, whereby we may know the true preaching, and, consequently the true doctrine of faith, then contrary, that,( as heretics say) the doctrine should be a mark, whereby all men must know, which is the true Church.  
Thirdly, true faith is included in the true Church, and, as it were enclosed in her belly; as S. Austen saith, upon those words of the Psalm Erraverunt ab utero, 
In Ps. 53.  ●●quu●i sunt falsa. In ventre ecclesiae( saith he) veritas manet; quisquis ab hoc ventre separatus fuerit, necesse est, ut falsa loquatur. Truth remaineth in the belly of the Church; whosoever is separated( to wit by difference in doctrine) from this belly of the Church, must needs speak false. Therefore like as, if a man had gold in his belly, we must first find the man▪ before we can come to see the gold itself: so we must first, by other marks, find out the true Church, which hath the gold of true faith, hidden in her belly, before we come to see the gold of true faith itself Sith especially, we cannot see it, unless she open her mouth, and deliver it unto us, & that we cannot( being spiritually blind) certainly know it to be true, & not counterfeit, but by giving credit to her testimony of it. According as the same S. Austen saith evangelio non crederem, 
Lib. & Ep. Fund. cap. 5.  nisi me ecclesiae authoritas commoveret. I should not believe the Gospel itself, unless I were moved by the authority of the Church. For if we had not the testimony of the Church, how should we have been infallibly sure, that there were any Gospel at all? or how should we have known, that those books, which bear title of the Gospel, according to S. Matthew, Mark, Luke, and john. Are true Canonical Scripture▪ rather than those books, which are written in the name of Nicodemus, and S. Thomas, bearing the same title or inscription of Gospel.  
Fourthly, if the true doctrine of faith, in all particular points, must be foreknown, as a mark, whereby to know the true Church; then( contrary to that which hath been proved) the authority of the Church, should not be a necessary means, whereby men must come to the knowledge of the true faith. For if before we come to know, which is the true Church, we must, by other means, have known, which is the true faith; what need then is there, for getting true faith already had, to seek or bring in the authority of the same Church.  
Fiftly, If, before we give absolute and undoubted credit to the true Church we must examine and judge, whether every particular point of doctrine, which it holdeth, be the truth, with authority to accept that only, which we like, or which seemeth, in our conceit, right and conformable to Scripture: & to reject, whatsoever we mislike, or which, in our private judgement, seemeth not so right and conformable; then we make ourselves examiners and judges over the Church; & consequently, we prefer our liking or disliking, our judgement and censure, of the interpretation & sense of Scripture, before the judgement, and censure of the Church of God. But it is absurd, both in reason and religion, to prefer the judgement of any private man( be he never so witty and learned, or never so strongly persuaded▪ in his own mind, that he is taught by the Spirit) before the judgement & definitive sentence of the Church of God; the which is a company of men, many of which, both are, & always have been, virtuous, wise, and learned, &( which is chief) is such a company, as, according to the absolute and infallible promises of our Saviour, hath, undoubtedly, the holy Spirit among them, guiding them, and teaching them all truth, and not permitting them to err, as before hath been proved.  
But you may perhaps say that in Scripture we are willed, not to believe every spirit, 
1. joh. 4.  but to try spirits, whether they be of God or no▪ and that therefore, we must examine and try the spirit of the Church, by looking into every particular point of doctrine, which it teacheth.  
I answer. That, in that place of Scripture, it is not meant, that it belongeth to every particular man to try all spirits; but in general, the Scripture giveth the Church warning, not to accept▪ every one, that boasteth himself to have the Spirit, and willeth, that they should try those spirits; not, that every simple or private man, should take upon him to try them: but that those of the Church, to whom the office of trying spirits doth appertain, to wit, the Doctors and Pastors, which almighty God hath put in his Church, of purpose, 
Eph. 4.  Vt non circumfera●ur omni vento doctrinae that we may not be carried away with every wind of doctrine, and Vt non simus paruuli fluctuantes that we may not be little ones wavering, with every blast of those, that boast themselves to be singularly taught by the Spirit. So that this trying of spirits is only meant of those spirits, of which men may well doubt, whether they be of God or no; & then also this trial belongeth to the Pastors of the Church. But when it is certain that the spirit is of God, we neither need nor ought doubtfully to examine, or presumptuously to judge of it but submitting obediently, the judgement of our own sense and reason, we must believe the teaching of it, in every point. Now it is most certain, that the Spirit of the true visible Church is of God, as, out of holy Scripture, hath been most evidently proved. And therefore our only care should be, to seek out those marks, by which, all men may know, which particular company of men, is the true Church of Christ, whose doctrine, we neither need, nor lawfully may examine▪ and try, in doubtful manner, but must obediently and undoubtfully, in all points, believe, as the only assured and infallible truth.    

CHAP. XV. That these four properties, una, Sancta, Catholica, Apostolica, that is to say, One, Holy, Catholic, Apostolic, are good marks, by which men may know, which is the true Church.  
SITH, our Saviour Christ, hath thought good; to plant a visible Church upon earth, which he would have to continue, until the world's end, for this special in●ent and purpose, that all men, in all ages, by means of it, may learn the doctrine of the true faith: the true worship of God: the right use of the Sacraments: the wholesome laws of good life: and generally all good things, that appertain to the glory of God, and the salvation of our souls; we have not any reason to doubt, but that the same our Saviour,( for the exceeding love, which,( of his part, without exception, or respect of persons) he beareth to all mankind) hath ordained some marks or notes, by which all sorts, and consequently even simple men, may sufficiently discern, which company( among many, which challenge to themselves the title of the true Church) is indeed the true Church. For sith, he would have every one to hear, and learn things necessary to salvation, only of the true Church; we must needs think, his wisdom and goodness to have marked this his Church with such manifest signs & properties, that all men may easily know it, and discern it from others, whom he knew would take upon them,( though falsely) the title and profession of the true Church.  
This seemeth to have been expressly foretold by the Prophet Isaias, when he saith: 
Isa. c. 61.  Scietur in gentibus semen eorum, & germane eorum in medio populorum. Omnes qui viderint ●os, cognoscent illos, quia isti sunt semen, cui benedixit Dominus. Their seed shall be known in the nations, & their offspring in the midst of people; all that shall see them, shall know them, because these are that seed, which our Lord hath blessed. Which is as much, as if he should say, that the Church shall have such manifest marks, that it shallbe easy for every one to know them to be the true Church.  
Some of these marks are set down by S. Austen, 
Lib. & Ep. Fund. cap 4.  who calleth them bands or chains, which do hold a faithful man in the Catholic Church, although for the slowness of his wit, or for some other cause, he doth not evidently see the truth of the doctrine, in itself.  
Of these marks, divers authors have written at large. I( for brevity sake) have chosen out only these four: una, Sancta, Catholica, Apostolica: One, Holy, Catholic, Apostolic: because I hope these will be sufficient, and because I find these, especially, set forth in Scriptures: commē●ed by Counsels: and generally admitted, of all sorts, both Catholics and Protestants, as now I am to declare.  
First, for the general admittance of these properties of the true Church, I need no other proof, but that both Catholics and Protestants, allow of the Nicene, & Constantinopolitan Creed, where●n we profess to believe the true Church, ●he which Church, is there described, with these only four properties, which before I named, as though, by those only, every man might sufficiently know that Church, which, in every point, they are bound to believe. Now if besides this proof, out of the generally received Counsels, some precise man would have reprove, 
The first mark una proved out of Scripture. Cant c. 6 Cypr. l. de unitate Ecclesiae. Aug. l. 6. in joan. joh. c. 1●  these properties to agree to the true Church, out of the Scripture itself, this also I may easily do.  
The true Church is signified to be One, by those words of the Canticle: una est 〈◊〉 mea, if we will believe the exposition of S. Cyprian and S. Austen. Also we may gather the same out of those words of our Saviour, in which he calleth his Church unum ouile one sheepfold. Also by those places of S. Paul, where he termeth the Church unum corpus one body. 
Rome 12. 1. Cor. 10  Moreover Christ our Saviour praying for his Church, did specially entreat, & without doubt obtained, 
joh. 17.  ut omnes unum sint, that all the membres thereof should be one thing, to wit, that at the least they should all profess one and the same faith: all partake of one and the same baptism, and other Sacraments, all live under one and the same Lord, in due subordination & subjection to that uniform and orderly government of lawful pastors, ordained & appointed in the Church by him. The true Church of Christ therefore is one.  
Contrary, the conventicles of Heretics are destitute of this mark of unity, 
Lib. de Prescript.  according as Tertullian affirmeth, saying. Denique penitus inspectae Haereses omnes, in multis, deprehenduntur cum auctoribus suis dissentientes. Finally all Heresies, if they be well looked into, are found to differ, in many things, from their first founders. And the reason of this disagreement among Heretics, the same Tertullian assigneth very well, in the same place, saying. Variant inter se Haeretici, 
Ibidem.  dum unusquisque pro su● arbitrio modulatur quod accepit: quemadmodum 〈◊〉 pro arbitrio composuit ille qui tradidit. Heretics do differ( in points of doctrine) ●mong themselves, while as every one takes upon him to fashion the faith, which he received, according to his own liking 〈◊〉 fancy: like as he, that first delivered it ●nto them, did invent it, according to his own will and pleasure.  
The true Church is also proved to be ●●ly, by that of S. Paul. 
The second mark. Sancta.  Templum Dei sanctum est, quod estis vos. The temple of God is holy, which temple you are. 
1. Cor. 3.  By which place notwithstanding S. Paul did not ●eane to signify, that every one of this company was holy. For a little after, in the same Epistle, he saith to the same company, Omnino auditur inter vos fornicatio, 
1. Cor. 5.  & ●●lis fornicatio, qualis nec inter gentes. There is plainly heard fornication among you, and such fornication as the like is not among the heathen. He doth not therefore( I say) mean that every one of the Church is holy, but that the whole company is to be termed holy; because the profession thereof doth, of itself, wholly tend to holiness; the doctrine being such, as withdraweth from all vice, and instructeth and moveth men to virtue; the Sacraments also do not only signify, but, in the virtue, which they have from Christ his Passion, they also work, in us,( as instrumental causes) true & inward sanctity. Wherefore although every one, that is in the Church, be not holy, yet, no doubt, always some are; the which their holiness, it pleaseth almighty God to testify and make known sometime by miracle, and ordinarily, he useth to make it apparent enough, by the light of their virtuous actions, which, at all times, in many members of the true Church, do so shine before men, that▪ by it, men are moved to glorify God, and sometimes to imitate in their own life, that, which, in others, they admire. And whatsoever member of the Church faileth from this holiness of life, it is evident, that the fault is only in himself, who liveth not according to the prescript of his profession, nor useth, in due sort, those means, which it hath of the holy Sacraments, which, as I said before, are effectual instruments of sanctification.  
chose, no sect of Heretics, is truly holy; neither was there ever any person, that did invent, or obstinately adhere unto, any sect of heresy, which ●ad in him true sanctity. And no marvel. Because the very profession and doctrine itself of every heresy, is opposite to the very roots of true sanctity; the which roots be true Christian faith and humility. For how can he be truly holy and just? who being possessed with the spirit of heresy, must needs be deprived of true faith, without which, the just man cannot live, according to that saying of S. Paul. 
Hebr. 10. Mat. 18.  justus ex fide vivit. Or how can he be holy? that doth not only, not humble himself, like a little one, submitting himself to every human creature, for God's sake: 
1. Pet. 2.  but doth proudly oppose himself, against the universal Church itself, whom God hath willed and commanded us to hear, 
Luc. 10.  no otherwise then himself. For wanting this humility, 
jac. 4.  & consequently the grace of God, which is denied to the proud, & given to the humble, there is no doubt, but that howsoever such a man seemeth in his outward behaviour, he can have no true sanctity within him; the which true sanctity failing inwardly, it is hard for him to bear himself so, but that, sometime or other, by one occasion or other, he shall even outwardly manifest this his inward want; as in these our days, heretics commonly do, in such apparent manner, that it is no hard matter to discern, that they be not( as some of them would have the Church defined) a company of Saints.  

The third mark Catholica.  The true Church is proved also to be Catholic, that is to say universal; first, in time; by most plain prophecies & promises of scripture, as I have already showed in the eleventh chapter; unto which here I will only add those words of Isaias Hoc faedus meum cum eis dicit Dominus, 
Isa. c. 59  spiritus meus qui est in te, & verba mea, quae posui in ore tuo, non recedent de ore tuo, & de ore seminis tui, & de ore seminis seminis tui, dicit Dominus, amodo usque in sempiternum. This is my covenant with them, saith our Lord; my Spirit which is in thee, and my words which I have put in thy mouth, shall not depart from thy mouth, and from the mouth of thy seed, and from the mouth of the seed of thy seed, saith our Lord, from hence forth for ever.  
It may also be easily proved to be universal in respect of place, 
Psal. 21.  by these plain testimonies of holy Scripture. Conuerten●●r ad Dominum universi fines terrae, all the ●ounds of the earth shall be converted to 〈◊〉 lord Dominabitur à mari usque admare, 
Psal. 71.  〈◊〉 à flumine usque ad terminos orbis terrarum. He( to wit Christ) shall rule and have dominion from sea to sea, & from the flood, until the furthermost limits of the earth. Omnes gentes seruient ei. 
Ibidem.  All nations shall serve him. Upon all which places and some other, see S. Austen in his exposition of the Psalms, and among other things, which he speaketh to the purpose, note his interpretation of those words à slumi●● usque ad terminos orbis terrarum. Which words( saith he) doth signify, that the dominion of Christ began à slumine jordano from the flood of jordan; where he, being baptised, was made manifest, by the descending of the holy Ghost, and the sound of his Father's voice; from whence he began to choose his Disciples; and from hence( saith he) Doctrina oius incipi●●s dilatatur, usque ad terminos orbis terrae, 
Aug, in Psal. 71.  cum praedicatur evangelium regni in universo orb, in testimonium omnibus gentibus, & tunc veni●● finis. His doctrine beginning, is dilated or spread abroad, unto the furthest parts of the earth, when the Gospel of the kingdom is preached over the whole world, for a testimony to all nations, after which done, the end( of the world) shall come. See also the same S. Austen in his book de unitate Ecclesiae, especially in the ninth and tenth chapter, where he citeth and urgeth that place of Saint Luke, where our Saviour saith Necesse est impleri omnia quae scripta sunt in lege, 
Luc. 24.  Prophetis, & Psalmis de me etc. quoniam sic scriptum est, & sic oportebit Christum pati, & resurgere à mortuis, & predicari in nomine eius poenitentiam & remissionem peccatorum in omnes gentes, incipientibus ab jerosolima. It is needful that all things should be fulfilled, which are written of me, in the Law, the Prophets and Psalms etc. for so it is written, and so it was needful, that Christ should suffer, & rise again from the dead the third day, and that penance and remission of sins should be preached in his name throughout all nations, beginning from Jerusalem. By which place and divers others, he showeth plainly, that the true Church of Christ, cannot be contained in a corner of the world, but must be universal, that is, diffused and spread, throughout the whole world, as the same S. Austen, beside his other proofs, gathered out of the very name Catholica, the which name( saith he) was imposed on the Church by our forefathers, 
Aug. 1. de Vtilitate Ecclesiae.  ut ex ipso nomine ostenderent ●●ia per totum est, secundum totum enim Catholon ●race dicitur. That by the very name, ●hey might show, that the Church is throughout the whole world. For( saith he) the word Catholon in Greek( whereupon Catholic is derived) signifieth a thing which is general or agreeing to the whole.  
But we must note here, that when we ●aye, the true Church is Catholic or ●●ffused throughout the whole world; it is meant, that, at least, by succession of time, it hath been or shallbe dilated more and more in every nation, till it have gone throughout the whole world. Moreover it is termed Catholic, not only because it shallbe spread over the whole world in process of time, but also because, even in every age, it hath been and shallbe always in very many nations; and indeed in every nation, where any Christian religion is, which is, in a sort to be spread over the whole world. This doth S. Austen in his book de unitate Ecclesiae most diligently prove out of the Scriptures themselves. The effect of his argument is this▪ The Church must be such as it is described in Scripture. But in Scripture it is described to begin at jerusalem: and to proceed into all jewrie: 
Act. c. 1.  & to go forward into Samaria: and to stretch itself further & further usque ad ultimum terrae even unto the uttermost of the earth. And( saith he) the seed of the Gospel once sown in the field of the world, 
Collos. 1.  fructificat, & crescit, doth( not, universally, or for the most part, perish, but) fructify and grow or increase, in omni mundo in the whole world, & doth continued to grow or increase, 
Mat. 13.  usque ad messem until the harvest of the consummation of the world, as our Saviour signifieth, the which consummation willbe, when this seed is come to the full growth praedicabitur evangelium in universo mundo, 
Mat. 24.  in testimonium omnibus gentibus,( saith our Saviour) & tunc veniet consummatio, the Gospel shallbe preached in the whole world, for a testimony to all nations, and then the consummation shall come. This is Saint Austin's discourse, by which he proveth that the true Church of Christ, is not contained in a corner of 〈◊〉 world, but must be dilated and spread, 〈◊〉 a sort, over the whole world.  
On the contrary side, the congregation 〈◊〉 Heretics is not Catholic neither in 〈◊〉 nor place. And first for time it is e●●dent, because true doctrine was first ●●eached and believed, as the good seed ●as first sown in the field, & afterward 〈◊〉 cockle, that is, false doctrine was over ●●wed. S. Paul did, for three years space, ●●ith the Ephesians the true doctrine of ●●ith, and had conversed among them like 〈◊〉 lamb, 
Act. 20.  seruiens Domino cum omni humilita●● serving our Lord with all humility; but ●fter his departure, he said, he knew that ●●●enous wolves would enter in among ●●em, not sparing the flock, and that, even 〈◊〉 of their own company, there would 〈◊〉 viri loquentes perversa, 
Ibidem.  ut abducant disci●●is post se, men speaking perverse things ●●at they may lead away disciples after themselves. And, as this happened at ●●●esus, so doubtless in all other places, ●here there hath been any alteration of Christian doctrine; first the true faith was ●anted by some Apostle or Apostolic ●an. and afterward the contrary was ●●ought in, by some speaking perverse things, thereby leading away disciples after themselves. So that it is certain, that no Heresy is so ancient, as the true faith: neither is any one of them of so long continuance, for the time to come, as S. Paul signifieth, when, having described Heretics of the latter days, he addeth, Sed ultra non proficient, insipientia enim eorum manifesta erit omnibus, 
2. Tim. 3.  but they shall prosper no further, for their folly shallbe manifest to all. The same doth S. Austen aptly express, expounding those words of the Psalm, 
Aug. in Psal. 57  Ad nihilum devenient tanquam aqua decurrens. Non vos terreant, sratres( saith he) quidam flwij qui dicuntur torrentes; hyemalibus aquis implentur; nolite timere, post paululum transit, decurrit aqua, ad tempus perstrepit, mo● cessabit, diu stare non possunt, Multae Haerese, iam emortuae sunt, etc. My brethren let not certain floods called landebrookes terrify you; they are filled with winter waters, fear them not, after a while the water doth pass & run down, for a time it maketh a noise, but it will cease by and by, those floods can not stand long; Many Heresies are now already dead, etc. Now if we will have respect of place, it is certain that no Heresy is by process of time to spread itself absolutely over the whole world, as I have proved, that the true Church shall do, and the reason hereof may be assigned, because as Saint Austen saith, diu stare non possunt, they can not continue so long, as were needful, to get them so universally spread over the whole world, especially considering, that as S. Paul saith, when they have continued a while, 
2. Tim. 3.  Insipientia earum manifesta fit omnibus, their foolishness is made manifest to all, and so no marvel, si ultra non proficiant, if they prosper not, nor make no further progress. Neither ordinarily, in any one age, is Heresy so universal in place as the true Catholic religion, but, for the most part, it is contained in one or two countries, as it were in a corner of the world. So that of heretics we may well say, as S. Austen doth, that they are those, which say: Ecce hic est Christus, ecce illic. 
Aug. l. de unitate Ecclesiae. cap. 3.  Behold Christ is here, behold he is there.( that is to say, the true doctrine of Christ is only truly preached in this country, or that country) of which kind of people, our Saviour giveth us warning, and biddeth us, saying, nolite credere, believe them not. 
Mat. 24.  We may well say also of these( as the same S. Austen doth) Quaecunque congregatio cuiuslibet Haeresis, 
Aug. l. 4. de Simb. cap. 10.  in angulis sedet, concubina est, non matrona. Whatsoever congregation of what Heresy soever, sitteth in corners,( that is to say, is but in few provinces, & in the rest of the Christian world, either is not at all, or at least is not manifestly known to be) is a concubine, not a matron, to wit it is not the spouse of Christ, nor the lawful mother of the children of God. Wherefore sith there is this difference betwixt heresy, and true Christian religion; that, as the same S. Austen saith.) Singulae Haereses in multis gentibus ubi Ecclesia est non inveniuntur: 
Aug. l. de unitate Ecclesiae. cap. 3.  Ecclesia autem, quae ubique est, etiam ubi illae sunt, invenitur. Heresies are not found in many nations, where the Church is: but the Church, which is every where, is found in those nations, where Heresies are. This difference( I say) being betwixt Heresy, and the true religion, we need not doubt, but that to be Catholic, or universally received in the Christian world, especially at all times, is a note of the truth. And that therefore the company which professeth the faith, which, at all times, and, in a sort, in all places, hath been received of Christians, is undoubtedly the true Church of Christ.  
Lastly the true Church is also Apostolic, that is to say, such as hath her foundation from the Apostles, according to ●hat saying of the Apostle S. Paul. 
Ephes. 2.  Non estis hospites & advenae sed estis cives sanctorum & domestici Dei, superaedificati supra fundamēt●m Apostolorum & Prophetarum, ipso summo ●●gulari lapide Christo jesu. You are not strangers and foreigners, but you are citizens of the saints and the domesticals of God, built upon the foundation of the Apostles, and Prophets, jesus Christ himself being the highest corner stone. This we may gather out of that which is already said. For if the apostles were they which were appointed, by our Saviour, to be, under him, 
Act. 1.  the founders of his Church which by their preaching, began at jerusalem, and from thence, by them, 
Act. 2.  and those that received authority from them, 
Aug. l. de Pastor. cap. 8.  tanquam vi●is crescendo ubique diffusa est( as Saint Austen speaketh) like a vine, by growing was spread abroad every where; & being thus first planted, and spread abroad, was afterwards, by the ministery of lawfully succeeding pastors and doctors, continued, without interruption, till now, and shallbe also so continued, till the worlds end: there is no doubt, but that this company( descending thus lineally from the Apostles, & depending of them, as their lawful progenitors, and being built upon them, as( after Christ himself) upon principal foundations) may well be called Apostolic, that is to say, such as derive their pedigree from no other author or founder, latter then the Apostles themselves. All this doth Tertullian briefly, but pithily comprehend in this short sentence Apostoli apud vnam-quamque civitatem ecclesias condiderunt: 
Lib. de prescript.  ab his autem civitatibus seu ecclesijs ab Apostolis constitutis, traducem fidei, & semina doctrinae, caeterae exinde ecclesiae mutuatae sunt & quotidie mutuantur ut ecclesiae fiant, ac per hoc & ipsae Apostolicae deputabuntur ut soboles Apostolicarum ecclesiarum. The Apostles( to wit either immediately by themselves, or by means of others) founded Churches at every City: from which cities or Churches, being thus founded by the Apostles, other Churches afterward did borrow, and do daily borrow the offspring of faith, and the seeds of doctrine, that they may be made Churches, and, by this means, these also shall be accounted Apostolic, as being the issue of the Apostolical Churches.  
chose no conventicle of heretics can be Apostolic, by reason that heresy( being an upstart novelty, contrary to the former received faith of the Church) cannot have any Apostle or Apostolic man, for auctor and founder, but is forced to acknowledge some other, of whom, as it received the first being, so most commonly, either the doctrine or the men that follow it, or both, receive also their name, as of Arrians came arianism, and the Arrians, of Montanus came the Montanists, and Montanisme, and there was never yet heretic, which could derive the pedigree of his congregation, by uninterrupted succession, from the Apostles; which maketh Tertullian to urge them so earnestly, saying, 
Lib. de prescript.  Edant haeretici origines ecclesiarum suarum, evoluant ordinem Episcoporum ita per successiones decurrentes, ut primus ille Episcopus, aliquem ex Apostolicis vi●is, qui tamen cum Apostolis perseveraverit, authorem habuerit, & antecessorem. Let the hetikes show the beginning of their Churches( or, as they had rather say, of their Congregations) let them unfold the order of their Bishops( or superintendents) so running down by successions, that the first of them shall have for his auctor( in doctrine) and predecessors( in place) any Apostolic man, who did persever, and did not forsake the Apostles. Thus did Tertullian urge them because he knew well, that they could never make this proper note of the true Church to agree to their company.  
It appeareth therefore plain enough, that these four properties One Holy Catholic and Apostolic agree only to the true Church; and sith it is no hard matter for any to see or know, which company of Christians hath these properties( as in the next chapter I shall declare.) It is also plain, that these four One, Holy Catholic, Apostolic( being proper to the true Church: and apparent enough) are good notes or marks, by which men may discern, which company of those, which have the name of Christians, and which profess( as every company professeth themselves) to teach the true doctrine of Christ, is indeed the true Church, which, doubtless, teacheth, in all points, the true doctrine of Christ.   

CHAP. XVI. That the Roman Church is One, Holy, Catholic, Apostolic, and therefore the true Church.  
THUS far my discourse hath gone along all in generalities, in showing the necessity of true faith: and that this faith is to be learned of the true Church: and that this Church continueth always and is visible, as being a visible company of men professing the true faith of Christ: partaking his Sacraments: and living under the government of lawful Pastors his substitutes: & that,( whereas divers companies of men take upon them the title of this Church, whereby some do stand in doubt, which company is the true Church) there be certain marks, by which, the true Church may be certainly known, & discerned, from all other companies or congregations: and finally, that these marks be those four One, Holy, Catholic, Apostolic, which are certainly known to be the properties of the true Church, both by the Nicene Creed, and also by plain testimonies of Scriptures and Fathers.  
Now it will be good to see, if we can, by these general grounds, conclude, which particular company of men is the true Church of Christ. A conclusion of exceeding great consequence, as touching all matters in controversy concerning the doctrine of faith, as may appear, by the drift of all my former discourse. For the framing of which conclusion, we shall not need to bring in comparison, all the companies or sects of divers religions, that have been and are in the world; because every one can easily discern of themselves, and especially by the help of that, which hath been said, that neither Turks nor jews nor whatsoever other Infidels, can be the true Church of Christ, because these neither have the name of Christians, neither do they profess to have the name of Christ. Neither am I now to meddle with heretics and schismatics of former ages, the which, as they have been condemned, by the general consent of the Church, so, in continuance of time, they have been worn out by the same Church, in so much, that even the memory of them( God be thanked) seemeth to be perished with them.  
My chief question and comparison, therefore, shallbe, betwixt the Roman Church( that is to say, that company, which com●unicateth, and agreeth in profession of faith, with the Church of Rome, & liveth under the obedience( as touching spiritual matters) of the Bishop of Rome, & other Bishops and pastors under him) and the Protestants( that is to say, that company, which from Luther his time hitherward, have opposed themselves against the Roman Church) either all or any one sect of them; my question( I say) or comparison shallbe, to which of those two, the four forenamed marks agree, and consequently, which of them is the true Church.  

§ SECT. I. That the Roman Church only is one.  
FIrst I find that the Protestants Church is not perfitly One, or uniform in dogmatical points of faith, but variable, according to the variety of times & persons, now holding one thing, than an other, and that the learned men thereof, are so much at jar among themselves, in matters of faith, that it is hard to find three, in all points, of one opinion, and,( which is chiefly to be pondered, as principally appertaining to the mark of Unity) they have no means to end their controversies, so to return to unity, and to continue therein. For while as they admit no rule of faith, but only Scripture: which scriptures divers men expound diversely, according to the divers humours and affections, opinions and fantasies of every one, never one admitting any one head or chief ruler infallibly guided by the holy Ghost, in his doctrine, to whose censure in matters of faith, every one should of necessity submit themselves ut capite constituto, 
Lib. 2. & jovin.  schismatis tollatur occasio; that,( as S. Hierome speaketh) a head or chief ruler being ordained, occasion of schism or division may be taken away. Whilst they do thus( as they all do thus, all proclaiming to be ruled by only Scripture, and yet almost in every one, in one point or other, expounding Scripture diversely, and one contrary to an other, according to the divers seeming of every one's sense, and never one admitting any one superior, infallibly guided by the ●oly Ghost, to whose definitive sentence ●e and the rest willbe bound to submit ●●eir doctrine & expositions): whilst( I say) ●hey do thus, it is unpossible that they ●hould, in fidei occurrere unitatem, 
S. Hier. in cap. 4 ad Ephes.  meet( as S. Hierome consaileth) in the unity of faith. The which unity in profession of faith notwithstanding, is one principal thing pertaining to the unity of the Church: and Unity of the Church, is one chief mark, by which we must discern which is the true Church.  
Contrary wise the Roman Church is always one and uniform in faith, never varying, or holding any dogmatical point contrary to that, which in former times, from the beginning it did hold. The learned men thereof, though sometimes differing in opinion, in matters not defined by the Church, yet in matters of faith all conspire in one. And no marvel, because they have a most convenient means to keep unity in profession of faith, sith they do acknowledge one chief pastor appointed over them( to wit the successor of S. ●eter) to whose definitive censure, in matters concerning religion, they wholly submit themselves, knowing that to Saint Peter( and his successors) Christ our Saviour promised the keys of the kingdom of heaven: 
Math. 16.  and that he would upon him( and his successors) as upon a sure rock, build his Church. Knowing also that the same our Saviour did specially pray for S. Peter( and every one his lawful successor) that this faith should not fail( at least so far▪ as to teach the Church a false faith) to the intent, 
Luc. 22.  that he might be always able to confirm his brethren, if, at any time, they should fail in the doctrine of faith. 
Chrysost. lib. 2. de Sacerdotio. S. Leo Ser. 2. de annivers. assumpt. suae. ad Pontif. joan. 21.  Knowing last, that to S. Peter, and his successors( which word I add, not without sufficient authority and reason) Christ our Lord gave most ample power over his universal Church, saying, pasce ou●s m●as, feed my sheep: that is to say: Rule or govern, as chief pastor under me, my sheep; that is, all those, that pertain to the sheepfold, which is the Church; giving him and his successors charge to feed them, with the food of true doctrine of faith: and consequently binding these his sheep, to receive obediently this food of true doctrine of faith at their hands: & consequently tying himself so to assist him, and his successors, ●ith the guiding of the holy Ghost, that ●●ey should always propose unto the ●ocke of Christ, which is his universal Church, the food of true faith, and that ●hey should never teach( ex Cathedra) any ●●ing contrary to true faith, sith if he ●●ould not thus assist, but should pemitte ●●em to teach the Church errors in faith, ●●ē the Church, which 
(a) Luke 10. Mat. 23. Mat. 16. joh. 16.  he hath bound 〈◊〉 hear this Pastor in all points, might, contrary to his purpose, err, nay, should, 〈◊〉 him, be bound to err, which, without blasphemy, cannot be said. All Catholic ●earned men, therefore, knowing this, do acknowledge that the definitive sentence, 〈◊〉 this chief Pastor( either alone or at ●●ast with a general council) must needs ●ee, always, an unfallible undoubted 〈◊〉; and that therefore, they may safe●y, yea, they must necessarily, submit all ●●eir judgements and opinions, either in interpreting Scripture, or otherwise in ●●tters concerning religion, to the cen●●re of this Apostolic seat. The which ●hile they do,( as they must always do, 〈◊〉 they will be accounted Catholic men, 〈◊〉 will not cast out themselves, or be cast out of the company of Catholics) how is it possible, that one should descent from another, in matters of faith, or a● least obstinately( as heretics do) err in any point of faith;  
So that this difference may be assigned betwixt any sect of heretics and the Roman Church; that heretics are a company not united among themselves by any like, which is able to contain & continue them in unity of faith: whereas the Roman Church is Plebs Sacerdoti adunata & grex Pastori suo adhaerens( as S. Cyprian saith a Church should be) a people joined to their Priest and a flock cleaving to their Pastor, 
Cypr. lib. 4. Epist. 9  whom whilst it heareth, as it is always bound to do) it is unpossible, but that it should retain the unity of faith; like as, on the contrary side, according to the saying of S. Cyprian non aliunde haereses obortae sunt, 
Lib. 1. Epist. 3.  aut nata schismat●, quam inde, quod Sacerdoti Dei non obtemperatur; nec unus in Ecclesia ad tempus Sacerdos, nec unus judex vice Christi cogitatur. Not from any other root have heresies & schisms sprung up but from this, that men do not obey the Priest of God, neither do they consider, how that in the Church there is one Priest, and one judge, for the time in steed of Christ.   

§ II. That the Roman Church only is Holy.  
SECONDLY, I find that the Protestants Congregation is not Holy. Because, not only most of their men be evidently more wicked, than men, which ●oth in old time, and in latter years, li●ed in the Roman Church; as those can tell, which have seen both, and is confessed 〈◊〉 Luther himself, who saith thus; Sunt 〈◊〉 homines magis vindict cupidi, 
In postilla super Evang dom. primae adventus.  magis 〈◊〉, magis ab omni misericordia remoti, magis ●●●desti, & indisciplinati, multoque deteriores 〈◊〉 fuerunt in Papatu. Men are now more revengeful, more covetous, more unmerciful, more unmodest and unruly, and ●uch worse than when they were Pa●ists. The like testimony you may find ●●uen by another of their Doctors called ●●idelinus, which for brevity sake I omit. ●ut chiefly their company is not holy, 
Conc. 4. super cap. 21. Luc.  because there was never yet Saint or holy ●an of it: neither is their doctrine such, 〈◊〉 may, of itself, lead the most precise observers of it, to holiness, but doth,( by ●●uers points which have been taught) rather incline men to liberty, and loosen of life. As for example, it inclineth them to break fasting days; and to cast away secret confession of sins to a Priest; both which are known to be sovereign remedies against sin. Also it inclineth them to neglect good works; for they hold them either not to be necessary or no● meritorious of life everlasting, which must needs make men less esteem the practice of them. Also it maketh men careless in keeping Gods commandments, because divers Protestants( if not all) hold them unpossible to be observed; and( as it is said) impossibilium non est electio▪ No man chooseth or laboureth to achieve that which he thinketh to be altogether unpossible. It maketh men also not to fear, or to be careful to avoid sin, because it is held among them that whatsoever we do is sin, and that we cannot choose but continually sin, and that all sins are of themselves mortal, which whosoever thinketh, how can he be afraid to sin, sith stultum est timere, quod vit ari non potest, it is foolishness to fear that, which no way can be avoided. Finally their doctrine of predestination is able to make men careless or desperate in all actions and consultations, sith some of them hold all things so to proceed of God's eternal predestination, that man( in matters of religion, at least) hath no free-will to do well, or to avoid ill, but that God himself is author, and moveth them, effectually and forcibly, not only to good works, but in the same sort, unto the act of sin. Lo whither this doctrine leadeth a man, which giveth grounds, which of themselves incline a man, to neglect all endeavour, in the study and practise of virtue, and to cast away care of avoiding sin and vice: & consider whether this can be a good tree, which of it own nature bringeth forth so bad fruit. 
Mat. 7.  And see whether this company, which teacheth and believeth such points of unholy doctrine, can possibly be a Holy Church.  
In the Roman Church, I confess there be some sinful folk, all in it are not good. For the Church is called nigra & formosa, 
Cant. 1.  black and fair, in it are mixed good and bad, as out of divers parables of our Saviour I proved before. But there are two differences betwixt the sinful, which are in the Roman Church and those which are among Sectaries.  
The first difference is, that among heretics there are none, which we may call truly holy, of which, as of the better or more worthy part, their congregation may be termed holy: as the Roman Church may. It may be perhaps, that one may find divers of them, who abstain from gross outward sins, as stealing, swearing, etc. And that some of them, do many works morally good, as to give alms to the needy, and that they live, at least in outward show, in upright and moderate sort. But alas, these be not sufficient or certain signs of sanctity; all this, & perhaps far more, we may read of heathen Philosophers; these outward actions may proceed of natural & sometime of sinful motives: and consequently, they may be very far from true holiness, which must be grounded in true charity; 
●. Cor. 13  for as S. Paul saith to distribute all that one hath to feed the poor, or to give one's body to burn, doth nothing avail without charity: which charity must proceed de cord puro, 
●. Tim. 1.  & conscientia bona, & fide non ficta out of a pure heart, & a good conscience, and an unfeigned faith. The which things being most inward; and consequently hidden and secret, cannot sufficiently be showed to others, by those outward actions, which may come from other causes as soon as from these. Nay, they can not be known certainly of the party himself. 
Eccles. ●.  For n●s●it homo utrum odio vel ●more dignus sit a man knoweth not whether he be worthy of hate or love: and quis potest dicere mundum est cor meum? 
Prou. ●●.  who can say my heart is clean? but these things are reserved to him only qui scrutatur cord●, who searcheth the hearts, to wit almighty God, and it cannot be perfitly known of men, who have them truly, and consequently, who be truly saints, unless it please him to reveal it, by miracle, or some other certain way unto us. But hitherto it was never heard that almighty God did, by miracle, 
See Staphil. in absolu●. respon Cochlae. in acts Lutheri. A●. 152● Bolse●. i● vita Calvin. c. 13  or any such certain way, give testimony, that either Luther or Calvin, or any of their fellows or followers had in them this true holiness, or that they were Saints: but rather, while as they presumptuously attempted to work miracles, it hath pleased God, by giving either none, or evil success, to testify that they were not Saints. Whereas, on the contrary side, it hath pleased God, to give testimony by miracles of the faith and holiness of life of divers, which professed the Roman faith; of which sort I might bring in many examples, but I will at this time only name S. Bernard, S. Dominike, S. Francis, who, on the one side, were certainly known, to have been professors of that religion, which was then, & is now, professed at Rome; as may appear, both by that, which is left written of their lives, & also by this, that they were chief fathers and founders of certain Religious orders of Monks and Friars, which yet continue there: &, on the other side, they are certainly known to be holy men, partly by their sober, chaste, & virtuous life, partly by the gift of miracles, in so much, 
Luther. lib. de captain. Bab. Philip in Apol. art. 5 & 27.  that even Luther himself, and other of our adversaries, confess them to have been Saints. The which being confessed of these, must needs infer the like confession of the sanctity of many other who were also professors of the same Roman faith, whose names we may find registered in the Calendar, even in books set out by Protestants, and whose virtuous life, holy death, & miraculous deeds, we may find in good authors. See Saint Athanas. in vita S. Antoniuses apud Surium. S. Bernard in vita S. Malachiae. S. Antoninus 3. part hist. titulo 23. & 24. Surius throughout his large volumes of the lives of Saints & others. Now this being confessed, that divers, whom we know to have been members of the Roman Church, are saints: we may well infer, that, at least, some part of this Church is holy, and that therefore of this part( per synecdochen) the whole may be termed holy: especially considering that the faith of this part,( which was a principal root, out of which their holiness did spring) is all one in substance with the faith, which we all profess: and therefore, we may say that our faith and profession inclineth and leadeth to the same holiness of life that theirs did. And therefore though many, through their own fault, fail in the practice of virtue and holiness, yet our profession( being all one with the profession of these holy men) is to be termed holy, as theirs was. Of which holy profession in some sort, all our whole company may be called holy, as of the art of painting or any other art, all that profess them are commonly termed by a name proper to their profession, though it happen that divers of them, be not very skilful, nor do not much exercise his art.  
And from hence riseth the second difference, betwixt Protestants and us, to wit, that the very doctrine itself, which Protestants teach, doth( as I showed before) induce men to liberty, and consequently to lewd life: whereas the Roman faith, which we profess, both expressly forbiddeth all vice: and prescribeth laws contrary to liberty and looseness of life; & containeth most sovereign means, to incite and move a man, to all perfit virtue, and holiness of life. As for example. It teacheth, that, notwithstanding the presence or predestination of Almighty God, man hath free-will, wherewith( being aided by God's grace, which grace, through the merit of Christ's Passion, is ready for all, that with humble, devout and perseverant prayer will ask, & by frequenting, in due sort, the holy Sacraments, will seek for it) he may avoid sin and embrace virtue, the which taketh away despair of shunning evil and doing well, which easily followeth of the contrary opinion. It teacheth also that God's commandments be not unpossible to be observed; nay nor hard( through help of grace, which is always at hand) to be observed of one, which hath but a good will; 
1. joh. 5.  according as S. john saith mandata eius gravia non sunt his commandments be not heavy, yea that they may, by the same grace, be easily observed, according to that of our Saviour jugum meum suave, 
Mat. 11.  & onus meum leave my yoke is sweet, & my burden light. The which moveth a man to conceive great hope of eschewing evil and living well, which hope,( & consequently heart) to do well, a man cannot have, who persuadeth himself, that God's commandments be unpossible to be observed, as I showed before. Again it teacheth, that, as a man may, by grace, avoid sin, and easily keep God's commandments, & by doing good works, live well: so this good life is pleasing & acceptable unto God, and these good works( as proceeding from grace, and receiving virtue from the merits of Christ, of which this grace doth depend) are meritorious, and such, for reward whereof, God will give, to them that perseverantly do them, everlasting bliss in the kingdom of heaven. The which doctrine will, doubtless, if it be duly considered, breed in a man's mind great love and delight to do well, as the contrary must needs breed, at least, a coldness in devotion, if not a contempt & loathing of good deeds, and specially of those good deeds, which have any difficulty annexed to them. It teacheth also that for sinners are prepared exceeding great punishments in the next life; and that though there be means in the Church to get remission of sin, & pardon of the pain, yet it teacheth that a man cannot ordinarily be absolutely certain, that he hath so used those means, as that he hath thereby gotten that remission or pardon; which is a great motive to make men wary not to fall into sin, and to move them Cum metu & tremore operari salutem with fear and trembling to work their salvation whereas Protestants upon supposed certainty of salvation cast away this wholesome fear, 
Philip. cap. 2.  and so may easily become careless of avoiding any sin. Furthermore it prescribeth wholesome laws and customs, of fasting and prayer, and of other exercises of virtue & piety, whereby the flesh may be subject to the spirit, and the spirit to God. It maintaineth also secret confession of sins to a Priest, as being a thing necessary, and commanded by our Saviour himself, the which both is a great bridle to hold men back from sin( as experience teacheth) and is a special means, whereby the Pastors of the Church knowing the inward conscience of their flock, may better, apply fit remedies to their spiritual diseases, & prescribe, to every one, fit exercises, for their practice and progress in virtue. Finally the profession of this Church is such, that even simple Protestants, when they see any Catholic do a thing amiss, will ordinarily say You should not thus, or a man of your profession should do otherwise. So that those which be sinful in the Roman Church, cannot, in any sort, ascribe their sins to any defect, or perversity of the doctrine of the Church, but must needs acknowledge them to proceed from their own frailty or malice, contrary to the teaching of the Church, & sometimes even contrary to their own conscience, & actual knowledge.  
Wherefore I may conclude, that although there be some sinful men in the Roman Church, yet it may well be called Holy; because the doctrine which it believeth and professeth, of it own nature, inclineth and directeth a man to the true holiness, and consequently is of itself holy: and also because there be many holy persons in it, some of which are certainly known in particular to be such, by proof of miracle, others are only known by this probable reason, to wit that they hold the same faith, which was holden by those, who have been certainly known holy men, and holding the same faith( which must needs be the true faith, sith none are truly holy, or can possibly please God, without the right faith, which is but one) they have in them a root, out of which true holiness is apt to spring, and therefore, when we see no apparent evil fruit, whereby we may discover some evil root, but only good, which is apt to spring of this good root, and especially when we see the fruit of their good works, to be conformable, & like to the works of those, which are known Saints, we have great cause to judge, that they also are just men, and in some sort holy, if not perfectly Saints. Sith therefore many men which have been and are members of the Roman Church, have been and are known, either by absolute proof of miracle, or at least, in this other manner, to be holy; Of these as of the better, more worthy and principal part, the whole may be( as I said before) termed holy; as a tree, that having a root apt to give life to the branches, some of which being dead, others have life, is absolutely said to be alive; which, if we should see to have a corrupted root, and could not perceive it to have any living branches, we should have cause to affirm absolutely, that it were dead, and not alive.   

§. III. That the Roman Church only is Catholic.  
THIRDLY I find that the Protestants company is not Catholic; that is to say universal, neither in time, nor in place; for it came up of late, and is but in few places of Christendom: neither in points of doctrine; for their doctrine consisteth chiefly of negatives, that is to say in denying divers points, which have been generally held in former ages, as appear by the Chronicles of the Magd●burgenses their own doctors, who confess that the ancient Fathers held this and that, which they now deny. And there is no learned Protestant( unless he be too too impudent) but he will confess, that there cannot be assigned a visible company of men professing the same faith, which they do) ever since Christ his time, continuing, without interruption, till now. And therefore, will he, nill he, he must confess, that the Protestants Church is not universal, and therefore not Catholic( as out of Scripture, I showed Christ's true Church must be.  
But the Roman Church is Catholic. For first, it hath been continually without ceasing since Christ and his Apostles time, still visibly( though sometimes in persecution) professing the same faith which is received from the Apostles, without change til● this day. It is therefore Catholic or universal in time. It hath also had and hath at this day, some in every country, where there are any Christians,( which is almost; if not absolutely every where) that communicateth and agreeth with it, in profession of faith. Therefore it is also Catholic or universal in place. It teacheth also an universal and most ample uniform doctrine of God, of angels, of all other creatures, & specially of man of man's first framing, of his final end, of things pertaining to his nature, of his fall by sin, of his reparation by grace, of laws prescribed unto him, of virtues, which he ought to embrace, of vices, which he ought to eschew, of Christ our Redeemer, his Incarnation, life, death, resurrection, ascension, and coming again to judgement, of Sacraments and all other things, that any way pertain to Christian religion. Neither doth it, at this day, deny any one point of doctrine of faith, which, in former times, was universally received, for a verity of the Catholic Church. The which if any man will take upon him to gainsay, let him show and prove, if he can, what point of doctrine the Roman Church doth deny, or hold contrary to that, which by the Church was universally held before. As we can show divers points, that the Protestants so hold or deny. Let him( I say) show and prove by setting down the point of doctrine, the author, the time, the place, & what company did oppose themselves against it, and who they were that did continue( as the true Church must still continue) in the profession of the former faith, lineally, without interruption, till these our days: as we can show and prove against them. Let him also show what country there is, or hath been, where Christian faith either was first planted, or afterwards continued, where some, at least, have not holden the Roman faith. As we can show, even at this day, divers places, where there religion is scarce heard of, especially in the Indian, japonian, and China countries, which were, not long since, first converted to the Christian faith, only by those, who were membres o● the Roman Church, & chiefly by Iesuite● sent thither by the authority of the Pope▪ And to go no further than our dear● country England. We shall find in th● Chronicles, that it was converted by Au●ustine a Monk, sent by S. Gregory the Pope, 
See the History of Saint Bede. lib. 1. cap. 23.  and that it continued in that faith, without knowledge of the Protestants religion, which then, and for divers hundred years after, was never heard of, as being then unhatched. The like record of other countries converted by means of those only, who either were directly sent by ●he Pope or Bishop of Rome, or, at least, communicated and agreed in profession of ●aith, with him, we may find in other histories. Lastly let him show some space of time, in which the Roman Church was ●ot since Christ and his Apostles time; or 〈◊〉 which it was not visible and known. As we can show them many hundred ●eares in which theirs was not at all. Let ●im( I say) therefore show & prove,( which ●euer any yet did or can prove) that ever ●he Roman Church did either fail, to be 〈◊〉 to be visible, or being still visible, when ●he profession of the ancient faith, which 〈◊〉 received from the Apostles, did fail in 〈◊〉 and when, and by whom the profession ●f a new faith began in it. As we can show ●hen, where, & by whom, this new( no) ●ith of theirs began.  
Certain it is that once the Roman Church had the true faith, & was a true Church, to wit, when S. Paul writ to the Romans, 
Rom. 1.  saying, vestra fides annunciatur in universo orb, your faith is renowned in the whole world. When therefore, I pray you,( as the learned and renowned M. Campian urgeth) when( I say) did Rome change the belief and profession of faith which once it had. 
In ration. redditis acadaem. ●a. 7.  Quo tempore? quo Pontifice? qua via? qua vi? quibus incrementis urbem & orbem religio pervasit aliena? Quas voces? quas turbas, quae lamenta ea res progenuit? Omnes orb reliquo sopiti sunt dum Roma, Roma inquam, nova Sacramenta, nowm sacrificium, nowm religionis dogma procuderet? Nullus extitit Historicus, neque Latinus, neque Graecus, neque remotus, neque citimus, qui rem tantam vel obscure iaceret in commentarios? At what time? under what Pope, what way? with what violence or force? with what augmentation or increase did a straying religion overflow the city and the whole world? What speeches or rumours? what tumults or troubles? what lamentations( at least) did it breed? was all the rest of the world a sleep, when Rome( the Imperial and mother city, whose matters for the most part are open to the view of the whole world) when Rome I say, did coin new Sacraments, a new sacrifice, a new doctrine of faith and religion? Was there never one Historiographer, neither Latin nor Greek, neither far off nor near, who would at least obscurely cast into his commentaries, such a notable matter as this is.  
Certainly it is not possible, if such a thing as this had happened, but that it should have been resisted, or at least recorded by some For suppose it were true,( which Protestants imagine) that some points, of the faith and religion, which Rome professeth at this day, were as contrary to that, which was in it, when Saint Paul commended ●he Roman faith as black to white, darkness to light; or so absurd, as were now judaism or Paganism( as one of their Historiographers accounteth it worse, saying, that indeed Augustine the Monk converted the Saxons from Paganism, but, 
Hollinshead in the description of Brittany. fol. 11.  as the proverb saith( saith he) bringing them out of God's blessing into the warm Sun) Suppose, I say this were true. Then I would demand, if it were possible, that any Prince, in any Christian city, and much more that the Pope in Rome the mother city, could, at this day, bring in any notable obsurde rite of jewish or Paganish religion; for example to offer up an Ox in sacrifice, or to worship a Cow as God, and not only to practise it privately in his own Chapel, but to get it publicly practised and preached, in all Churches, not only of that city, but also, in all the rest of the Christian world, and that none should, in Christian zeal, continually oppose themselves, that no Bishop should preach; no Doctor write against this horrible innovation of faith, and the author thereof; that none should have constancy to suffer martyrdom, which Christians have been always most ready to endure, rather than to yield to a profession and practice, so contrary to their ancient faith; that there should be no true hearted Christians, who would speak of it, or, at least, lament it, nor no Historiographer that would so much as make obscure mention of it. Could all be so a sleep, that they could not note or so cold and negligent, in matters concerning their souls good, as, generally, without any care to yield unto it? No certainly, though there were no promise of Christ his own continual presence; no assurance of the infallible assistance of his holy Spirit: Yet it is not possible that such a gross error should arise among Christians, and overwhelm the whole world, without some resistance. The Bishops and Pastors could not be so simple, or so unmindful of their duty, but they would first note such an evident contrariety, to the ancient and universally received faith; and noting it, they would, doubtless, with common consent, resist, contradict, and finally, according to Saint Paul his rule, accurse it. 
Gall. 1.  If therefore this could not happen now, nor ever heretofore was heard, that any such absurd error or heresy did or could arise, without noting or resisting; what reason can any man have, to say, that this hath happened at Rome? not being able to allege any writer, that did note the thing, the person, the time, and what opposition was made and continued against it, as in all heresies that have sprung up of new, we can do. If there could not a little ceremony be added to the Mass, but that it was set down in history, when and by whom; how could the whole substance of the Mass,( which consisteth in consecration, oblation, and consumption of the sacred Host) be newly invented, and no mention made, when or by whom, or that ever there was any such new invention at all? If also historiographers were not afraid to note personal and private vices of the Popes themselves; which they might well think Popes would not willingly have made open to the world; why should they have feared to have recorded any alteration in religion? Which if it had been, had been a thing done publicly in the view of the whole world; or if there were any fear or flattery, which might tie the tongues and pens of those, that lived near hand, that they durst not or would not mention such a matter, yet, doubtless, others, which lived in places further off, should not have had those causes, and consequently would not have kept secret such an open and important a thing as this. If lastly the histories which make mention of these private vices of Popes, and other Christian Princes, could not only first come out, but also continue, without touch, till these latter times; what reason can any have to doubt or dream, but that the like would have been set out about the alteration of religion, if it had happened? and that, if any such history reporting any true accident of alteration or change of religion had come out; it should, partly by God's providence, partly by human diligence; have been preserved, till these our days; especially considering, that such records had been so requisite, for discerning the ancient, unchanged, true Christian religion, from upstart novelty, which must needs be false.  
So that we may well conclude; that, if Christian religion had, since the Apostles time▪ altered in Rome; it would have been recorded in histories, as other things, and especially such notable alterations are recorded: and those histories would have been preserved till this day, as other Christian monuments have been preserved, even in time of persecution, yea, even then, when the persecutors made particular inquiry for Christian books, to burn or consume them. But in those ancient histories, there is no mention made of any such alteration of religion in Rome. Wherefore it followeth that there was no such alteration or change at all. No such alteration being made, it is evident that the same faith and religion, which was in Saint Paul's time, hath always continued, & is there now. That which was there then, was the true faith and religion, as appeareth by that high commendation, which Saint Paul hath left written of it. Therefore that which is there now, must needs be the only true holy and Catholic faith; and that company which professeth it, must needs be the Only true Holy and Catholic Church.  
Neither can I see what answer can, with any probability, be forged against this reason. For to say, that the errors of the Church of Rome crept in by little and little, and so, for the littleness of the thing, or for the negligence of the Pastors, were not espied; is an Idle fiction already refuted. For first those matters, which the Protestants call errors in the Roman Church, be not so little matters, but that less, even in the like kind, are ordinarily recorded in stories. Nay, some of them are in the Protestants conceits,( & consequently if men of old time had been Protestants, they would have been also in their conceits) as gross superstition as Paganism itself, namely to adore Christ our Saviour as being really and substantially present in the Blessed Sacrament, the which Sacrament Protestant's hold to be,( really and substantially) but a bare piece of bread. Also the Protestants account the use of the Images to be Idolatry, and say( very ignorantly or maliciously) that we adore stocks and stones, as the paynim did. The which things, could not so have crept in, by little and little, but they must needs be espied: Neither could the Pastors of the Church, at any time, be so simple and ignorant, so sleepy and negligent, but they must needs have seen: and seeing must needs in some sort have resisted, as before I have said. For to imagine all the Pastors, of any one age, to have been in such a deep Lethargical and deadly sleep, that they could not only not perceive, when the enemy should over sow Cockle in the hearts of some; but also when this Cockle of false belief should grow to outward action, and especially to public practice, the which could not be but most apparent; to imagine( I say) all the Pastors to be so simple and sleepy, not then to mark, or not to resist, is rather the dream of a proud man in his sleep, who is apt to think all men fools beside himself, than a judicial conceit of a waking man of any understanding, who ought to think of things past, either according to the verity recorded in stories, or when this faileth, by comparing the likelihood of that which he thinketh was done by men of that time, with that, which most men of their quality, would do in like case.  
Finally if these were so, and that the Church did, by this means, for so long space, in such important matters, universally err, 
Lib. de Prescript.  neglexerit Officium Spiritus Sanctus( as Tertullian speaketh refuting the like cavil of heretics) the holy Ghost should have neglected his office, which is,( as I have proved before out of Scripture) not to permit the universal Church to fall into error, but to suggest unto it all things, 
joh. 14. joh. 16.  that Christ said unto it, and to teach it all truth.   

§. FOUR That the Roman Church only is Apostolic.  
FOurthly I find that the Protestants Church is not Apostolic. Because, they can not derive the Pedigree of their preachers, lineally, without interruption, from the Apostles: but are forced to acknowledge some other as Luther, or Calvin, or some such, for their first founders, in this their new faith; from whom they may perhaps show some succession of the preachers of their faith: but they can never show, that Luther or Calvin themselves( wsto lived within this hundred years) did either lawfully succeed, or was lawfully sent to teach this new faith, by any Apostolic Bishop or Pastor. Nay Luther himself doth not only confess, but also brag, that he was the first preacher of this new found faith, Christum à nobis primo vulgatum audemns gloriari( saith he) we dare boast, 
Epist. ad Argent. an Dom. 1525.  that Christ was first published by us. For which his glorious boasting, me thinks, he deserveth well that title which Optatus giveth unto Victor the first Bishop of the Donatists, 
Lib. & parm.  to wit, to be called filius sine patre, Discipulus sine magistro a son without a father, a disciple without a master.  
On the contrary side the Roman Church can show a lineal succession of their Bishops, without interruption, even from the Apostle Saint Peter, unto Clement the eight the Bishop of Rome, which liveth at this day. The which succession from the Apostles, which we have, and the Protestants want, the ancient fathers did much esteem, and used it as an argument, partly co confound the Heretics, partly to confirm themselves in the unity of the Catholic Church. So doth Irenaeus who saith. Traditionem ab Apostolis, & annunciatam hominibus fidem, 
Lib. 3. c. 3  per successiones episcoporum pervenientem usque ad nos, indicantes, confundimus omnes illos, qui quoquo modo, vel per sui placentiam malam, vel per vanam gloriam, vel per caecitatem & malam sententiam, praeterquàm oportet, colligunt. Showing the tradition from the Apostles, and the faith coming unto us, by succession of Bishops, we confound all them, who, any way, through evil complacence of themselves, or vain glory, or through perverse opinion, do collect( and conclude) otherwise, than they ought. So also doth Saint Austen, who saith. Tenet me in Ecclesia Catholica, 
Et Epist. Fundamenti. c. 4.  ●b ipsa Sede Petri Apostoli, cui pascendas oves suas Dominus commendavit, usque ad praesen●●● Episcopum, successio Sacerdotum. The succession of Priests from the very seat of Peter the Apostle, to whom our Lord commended his sheep to be fed, until this present Bishop, doth hold me in the Catholic Church. See the same Saint Austen Epist. 150. Optatus l. 2. cont. Parmen. Saint Epiphan. Haer. 275. Saint Cyprian. l. 1. epist. 6. S. Athanas. Orat. 2. contra Arrianos, who pronounceth them to be Heretics, 
Athanas. orat. 2. & Arrian.  qui ●●unde quam à tota successione Cathedrae Ecclesiasticae originem fidei suae deducunt who derive the beginning of their faith, from any other ground, then from the whole succession of Ecclesiastical chair. And this saith he is eximium & admirabile argumentum ad haereticam sectam explorandam an excellent and admirable argument, whereby we may espy out, and discern an heretical sect. The which argument these Fathers would never have urged and extolled so much, if they had not thought that this succession was an undoubted good mark of the Church, and that with this lawful, uninterrupted, Apostolical succession of Doctors and Pastors, the true Apostolic faith and doctrine, was always conjoined. The which to be conjoined we may easily prove out of Saint Paul himself, who saith Dedit pastors & Doctores ad consummationem sanctorum, 
Ephes. 4.  in opus ministerij, in aedificationem Corporis Christi, donec occurramus omnes in unitatem fidei & agnitionis filii Dei, in virum perfectum, in mensuram aetatis plenitudinis Christi. Signifying that Christ our Saviour hath appointed these outward functions of Pastors and Doctors, in the Church, to continue until the world's end, for the edification and perfection thereof, and especially for this purpose ut non simus paruuli fluctuantes & circumferamur omni vento doctrinae that we may not be little ones wavering, 
Ibidem.  and carried about with every wind of doctrine. Wherefore that this ordinance and appointment of Pastors and Doctors, in the Church, made by our Saviour Christ, may not be frustrate of the effect intended by him; we must needs say, that he hath decreed, so to assist and direct these Pastors in teaching the doctrine of faith, that the people, their flock, may always, by their means, be preserved from wavering in the ancient faith, and from being carried about with every wind of new doctrine. The which cannot be, unless with succession of Pastors be always conjoined succession in true doctrine, at least in such sort, that all the Pastors cannot, at any time, universally err, or fail to teach the ancient & Apostolic faith. For if they should thus universally err, than all the people( who do, and aught, like sheep, follow the voice of their Pastor) should also generally err, & so the whole Church, which( according to Saint Gregory Nazianzen) consisteth of sheep and Pastors, should, 
Orat. de moderatione in disput. habendo.  contrary to divers promises of our Saviour, universally err. So that we may be sure, that the Ordinary Pastors shall never be so forsaken of the promised Spirit of truth, that all shall generally err, and teach errors in faith; or that there shall not be, at all times, some sufficient company of lawful succeeding Pastors, 
joh. 2●.  adhering to the succession of S. Peter( who was by our Saviour, appointed chief Pastor) of whom we may learn the truth, and by whom we may always be confirmed and continued in the true ancient faith, and preserved from being carried about with the wind of upstart error. The which being so, it followeth that the true Apostolic doctrine is inseparably conjoined, with the succession of lawful Pastors, especically of the Apostolic sea of Rome.  
Wherefore we may, against all Heretics of our time( as the ancient Fathers did against Heretics of their time) urge this argument of succession, especially of the Apostolical succession of the Bishops of Rome. We may say to them as Saint Augustine saith to the Donatists. 
Aug. in Psa. cont. partem Donati.  Numerare Sacerdotes ab ipsa sede Petri, & in ill● ordine Patrum, quis, cui, successit, videte. Number the Priests from the seat itself of Peter, and in that Order or row of Fathers, see, which succeeded which. We may say with Irenaeus Hac ordinatione et successione Episcoporum, 
Irenaeus lib. 3. c. 3.  traditio Apostolorum ad nos pervenit; & est plenissima ostensio unam & eandem fidem esse, quae ab Apostolis usque nunc confirmata est. By this orderly succession of Bishops, the tradition of the Apostles hath come unto us; and it is a most full demonstration that the faith, which from the Apostles is confirmed even until now is one and the same. We may tell them with Tertullian. 
Lib. de Prescript.  Nos communica●us cum ecclesijs Apostolicis, quod nulla adversa doctrina facit; & hoc est testimonium veritatis. We do communicate with the Apostolic Churches, which no contrary doctrine doth, and this is a testimony of the truth.    

CHAP. XVII. The Conclusion of the whole discourse.  
NOW, to make an end, considering all this, which I have said and proved, to wit, that there is but one, infallible, entire faith, the which is necessary to salvation, to all sorts of men: the which faith every one must learn by some known, infallible, and universal rule, accommodate to the capacity of every one: the which rule cannot be any other but the doctrine and teaching of the true Church: the which Church is always to continue visible until the world's end, and is to be known by these four marks una, Sancta, Catholica, Apostolica, One, Holy, Catholic, Apostolic: the which marks agree only to the Roman Church,( that is to say, to that company, which doth communicate, and agree in profession of faith, with the Church of Rome) whereupon followeth, that this Church or company is the only true Church of which, every one must learn that faith which is necessary to salvation. Considering( I say) all this, I would demand of the Protestant's, how they can persuade themselves, to have that faith, which is necessary to salvation, sith they will not admit the authority and doctrine of this Church, of which only they ought to learn this faith? or how they can( as some of them do) challenge to themselves the title of the true Church, sith their company hath never one of the four marks, which, by common consent of all, must needs be acknowledged for the true marks of the Church? how can their congregation be the true Church? which neither is One, because it hath no means to keep unity, nor Holy, because, neither was there ever any man of it, which, by miracle or any other evident testimony, can be proved, to have been truly holy, neither is their doctrine such, as those that must purely observe it, do, without fail, thereby become holy: nor Catholic, because it teacheth not all truths, that have been held by the universal Church in former times, but denieth many of them; neither is it spread over all the Christian world, but being divided into divers sects, every particular sect is contained in some corner of the world; neither hath it been in all times ever since Christ, but sprung up of late, 
See Prateolus verbo Lutherani.  the first founder being Martin Luther an Apostata, a man, after his Apostasy from his professed religious order, known, both by his writings, words, deeds, & manner of death, to have been a notable ill liver. nor Apostolic, because the preachers thereof can not derive their Pedigree, lineally, without interruption, from any Apostle, but are forced to begin their line, if they will have any, from Luther, Calvin, or some latter. How can they then brag, that they have the true, holy, Catholic, and Aphstolique faith? sith this is not found in any company, that differeth in doctrine, from the only true, holy, Catholic, and Apostolic Church. For if it be true( which Saint Austen faith) that in ventre Ecclesiae veritas manet the truth remaineth in the belly of the Church, 
In Ps. 53.  it is impossible that those, who are disjoined, by difference of belief from that company, which is known to be the true Church, should have the true faith. For true faith( as before hath been proved) is but one; wherefore he that differreth in belief from them which have the true faith, either he must have a false faith, or no faith at all. Again, one can not have true faith, unless he first hear it, according to the ordinary rule of Saint Paul, 
Rom. 10.  saying, Fides ex auditu, faith cometh of hearing: but how can one hear true doctrine of faith sine praedicante without one to preach truly unto him? & how should one preach truly, at least in all points, nisi mittatur, unless he be sent, and consequently assisted by the Spirit of God? now, how should we know, that Luther, or Calvin, or any other that will leap out of the Church, and leave that company, wherein is undoubted succession, and by succession lawful mission, or sending from God; how should we( I say) know that these men teaching a new, and contrary doctrine, were indeed sent of God? Nay certainly we may be most sure, that they were not sent of God. For sith Almighty God hath, by his Son, planted a Church upon earth, which Church he would have always continue, until the worlds end, & hath placed in it a visible succession of lawful ordinary pastors, whom he will, with the assistance of himself, and his holy Spirit so guide, that they shall never universally fail, to teach the true faith, and to preserve the people from errors; we are not now, to expect any to be sent from God, to instruct the people, but such only, as come in this ordinary manner, by lawful succession, order, and call, according as Saint Paul saith: 
Heb. c. 5.  Nec quisquam sumit sibi honorem, sed qui vocatur à Deo tanquam Aaron. Neither doth any man take to himself the honour, but he that is called of God, as Aaron was: to wit, visibly, and with peculiar consecration, as we read in Leviticus, cap. 8. to which acordeth that which we read 2. Paralipp. cap. 26. where Azarias said to king Ozias: 
●. Paral. cap. 26.  Non est tui officij, Ozia, ut adoleas incensum Domino, sed Sacerdotum, hoc est filiorum Aaron, qui consecrati sunt ad huiusmodi ministerium; egredere de Sanctuario, etc. It is not thy office, O Ozias,, to offer incense to our Lord, but it is the office of Priests, to wit, of the sons of Aaron, who are consecrated to this function or ministery; go out of the Sanctuary. Which bidding when Ozias contemned, & would not obey, he was presently stricken with a leprosy, and then being terrified, feeling the punishment inflicted by our Lord, he hastened away, as in the same place is declared. By which places, we may learn that it doth not belong to any one to do priestly functions,( as to offer incense or sacrifice to God, or take upon them the authority to preach and instruct the people) but only to Priests called visibly, and consecrated for this peculiar purpose, as Aaron and his children were. For though the Priesthood of the Pastors of the new law be not aaronical; yet it agreeth with the Priesthood of Aaron,( according to Saint Paul his saying, in the foresaid place) in this, that those, that come to it, must not take the honour of themselves, but must be called unto it, of God, as Aaron was, to wit, visibly: & by peculiar consecration. In which ordinary manner whosoever cometh, he may be truly called Pastor ovium a Pastor of Christ's flock; 
joh. 10. Ibidem.  because intrat per ostium he entereth in by the door, to wit, by Christ himself, who first visibly called, consecrated, and sent immediately the Apostles: and the Apostles, by authority received from him, did visibly, 
1. Tim. 4.  by imposition of hands, call, consecreate, and send others: and those, in like manner, others, from time to time, without interruption, until these present men, who now are Priests, of the Catholic Roman Church. These therefore enter in by Christ, who is the door, and therefore these be true Pastors; and whosoever entereth, not thus in at the door, but cometh in another way, 
joh. 10.  our Saviour telleth us, how we should account of him, when he saith. Qui non intrat per ostium in ouile ovium, sed ascendit aliunde, ille fur est & latro. he that entereth not in by the door, into the sheepfold, but ascendeth by some other way, he is a thief & a robber; who cometh not to feed the sheep, but to steal, kill, and destroy them. So that we have not( I say) to expect any to be sent of God to feed us, with the food of true doctrine of faith, but such only, as come in this ordinary manner;( as it is certain that Luther, & Calvin, when they left their former profession, and took upon them to preach this new faith; did not come visibly, called, consecrated & sent, for this purpose, by any lawful authority, according to the ordinary manner) or if it should please God to send any one, in extraordinary manner, it appertaineth to his providence, to furnish him with the gift of miracles, as he did his Son our Saviour Christ; or with a miraculous conception, & with strange & extraordinary sanctity of life, as was seen in S. john Baptist: or finally with some evident token, that it may be plainly known, that he is assuredly sent of God. Otherwise the people should not be bound to believe him, but might, without sin, 
joh. 10.  reject his doctrine; according as our Saviour said of himself Si non facio opera patris mei nolite credere mihi If I do not the works of my Father, 
joh. ●5.  do not believe me. And again Si opera non fecissem in eyes, quae nemo alius fecit, peccatum non haberent. If I had not done works among them, that no other hath done, they should not have sinned, to wit, in not believing. Nay, the people should now,( an ordinary course being, by our Saviour set down, to continue till the worlds end, as before hath been proved) the people( I say) should now sin, in believing any one, that shall come, and tell them that he is extraordinarily sent of God, if he teach contrary to that doctrine, which by ordinary Doctors and pastors of the Catholic Church is universally taught: for although it should happen, that the lives of these Pastors should not be so commendable, or be sometimes evidently bad; yet their doctrine must always be regarded and observed, 
Mat. 23.  according to that saying of our Saviour, Super cathedram Moysi sedorunt Scribae & Pharisaei: omnia ergo quaecunque dixerint vobis, seruate & facite: secundum vero operae eorum nolite facere. Upon the chair of Moses the Scribes and Pharisees have sitten; all things therefore whatsoever they say to you, observe ye and do; but according to their works do ye not. By which saying we are assured, that notwithstanding the Pastors of the Catholic Church should, at any time in their lives, be like Scribes & pharisees; yet we may always safely, yea we must necessarily follow their doctrine, and must not in any wise admit any that shall offer to teach us to a contrary doctrine, 
Gal. 1.  according as we are willed by S. Paul, who saith: Si quis vobis euangelizauerit praeter id quod accepistis, anathema sit. If any shall evangelize or preach unto you, beside( or contrary to) that which you have already received, be he anathema. So that sith the people did once receive, from the ordinary pastors that doctrine, which hath descended from hand to hand, from Christ and his Apostles themselves, 
2. contra julian. ( according to that of S. Austen: Quod invenerunt in Ecclesia, tenuerunt: quod didicerunt, docuerunt: quod à patribus acceperunt, hoc filijs tradiderunt. That which they found in the Church, they held: that which they learned, they taught: that which they received from their fathers, that they delivered to their children) whosoever he be, that shall evangelize any thing opposite to this received doctrine, whether he seem to be an Apostle, or an Angel, and much more if he be an other, to wit one of these new masters, who fail very much( to say no more) from Apostolical perfection, and Angelical purity of life, according to S. Paul, anathema sit, be he anathema. Yea, such a one, that doth not only not bring this Catholic or generally received doctrine, 
Epist. 2.  but bringeth in a new and contrary doctrine, we should not( according to S. john) salute him( unless upon some need or for some good respect) or say ave unto him, and much less should we give credit to his words, or use him, as a rule of our faith, or prefer his teaching before the teaching of the Catholic Church.  
And surely, me thinks, though there were none of these evident proofs, which I have brought out of Scripture; yet even reason itself would teach, that we ought to give more credit to the universal company of Catholics, which have been at all times, and are now spread over all the Christian world, then to any particular private man, or some few, his fellows & followers. It is a proverb common amongst all men, Vox populi, vox Dei, the voice of the people or whole multitude, is the voice of God? that which all men say, must needs be true. And on the contrary part, to that particular man or his private company, which will oppose themselves against this general voice of all( like Ishmael, of whom it is written, manus eius contra omnes, & manus omnium contra eum, his hands are against all men, and the hands of all are against him) it may well be objected, that which Luther( who was the first in this our age which did so) confesseth was objected to himself, by his own conscience, or rather principally by the mercy and grace of the almighty God, seeking to reclaim him from his error, 
In Praef. Li. de abrog. Missae, priua●●● ad frat●es Aug. Ordin. in caenoo. Wittenberg.  while there was any hope. Num tu solum sapis? Art thou only wise? Luther's words be these. Quoties mihi palpitavit tremulum cor, & reprehendens obiecit fortissimum illud argumentum, Tu solus sapis? Totne errant universi? Tanta secula ignoraverunt? Quid si tu errs, & tot tecum in errorem trahas damnandos aeternaliter? How often did my trembling heart pant, and, reprehending me, did object me that most strong and forcible argument: Art thou alone wise? have there so many universally erred? have so many ages been blind and lived in ignorance? What rather if thou thyself err, and drawest so many after thee into error, who( therefore) shallbe damned eternally. This did almighty God object to Luther, the which might doubtless have done him good, but that he,( presuming upon his own understanding of Scripture, and preferring his own judgement, before the judgement of the Church) hardened his heart against such heavenly inspirations, which he termed Papistical arguments. And this same may well be objected to any private man, or any few, who, leaving the King's broad street, or beaten high way of the Catholic Church, will seek out a bypath, as being, in their conceit, a better, easier, and more direct way to heaven. To them( I say) well may be said Are you only wise? are all the rest in former ages fools? have you only, after so many hundred years after Christ found out the true faith, & the right way to heaven? have all the rest lived in blindness, darkness, and error? consequently, are you only they that please God, and shall be saved?( for as I have proved before, without true and entire faith, none can be saved) and were then all the rest, so many millions, your own forefathers & ancestors,( many of which, were most innocent men and virtuous livers, and some of which shed their blood for Christ his sake) were( I say) all these hated of God? did all these perish? were they all damned? shall all these endure unspeakable pains, in hell, for ever? O impious, cruel, and incredible assertion. Nay surely; I am rather to think, that you are unwise, who pretending to travail toward the happy kingdom of heaven, and to go to that glorious city the heavenly jerusalem, will leave the beaten street, in which, all those have walked, that ever heretofore went thither, who by miracles sometimes, as it were by letters sent from thence, have given testimony to us, that remain behind, that they are safely arrived there. You( I say) are unwise that will leave this way, and will adventure the lives not only of your bodies, but of your souls, in a path found out, of late, by yourselves, never ●racked before, in which whosoever have yet gone, God knoweth what is become of them; sith we never had letter of miracle, or any other evident token, or ever heard any word from them, to assure us, that they safely passed that way: me thinks▪ I may account you most unwise men that will adventure such a precious jewel, as your soul is, to be transported, by such an uncertain and dangerous way. I must needs think, that, sith there is but one right way; and that the way of the Catholic Church is a sure and approved safe way, you are very unadvised, who, with the adventure of the irreparable loss of your dearest and peerless treasure your soul, will leave this safe and secure way, to seek out a new uncertain and perilous way. I must needs think, sith the Catholic Rom●ne Church is,( as I have proved) the light of the world, the rule of faith, the pillar and sure ground of truth: that, you leaving it, leave the light, and therefore walk in darkness▪ forsaking it, forsake the direct path of true faith, and therefore are misled, in the mist of incredulity, into the wilderness of misbelief; & finally that you, having thus lost the sure ground of truth, do fall into the mierie ditc●●e of many absurdities, and must needs be drowned in the pit of innumerable errors; and erring thus from the way, the verity, and the life, which i● Christ jesus residing, according to his promise, in the Catholic Church, must needs( unless you will( which I heartily wish) return to the unity of the same Church) incur your own perdition, death, and damnation of body and soul, from which sweet jesus deliver you, and us all, to the honour, and perpetual praise of his holy name. AMEN.  
Laus Deo.