A DISPUTATION OF THE CHURCH, Wherein the old Religion is maintained.  
V M. C. F. E.  jerem. 6.16. 
Ask of the old paths, which is the good way, and walk in it: and you shall find refreshing for your souls.  
LAUDA BILE NOMEN DOMINI  
AT DOUAI, By MARCK WYON, at the golden Phoenix, 1629.   

TO MY FRIENDS IN ENGLAND.  
DEAR FRIENDS  
I have understood of your troubles, and do take comfort in your constancy. Your cause is clear: your religion that, which the son of God hath taught. In former time no other was in England. So much you know by the Histories and Chronicles of the country; so you have been told by your parents, who saw the profession of it, with their own eyes; so your ancestors do testify by their wills and graves. Your Churches there, were built for the exercise of it; as you can prove by the general form of them, by the crosses and pictures, by the altars made for Mass. Ever since the conversion of the country from Paganism by Saint Augustine and his fellows, monks, it hath been there, till of late: and S. Augustine brought it from Rome, where it had been common from the time of S. Peter; and S. Peter learned it of our Saviour jesus Christ.  
Those that are learned, if they will look into the Ecclesiastical History, which diverse, and of late the worthy Cardinal Caesar Baronius, have compiled, may see there (looking upwards to the Apostles time) this Religion descending through all ages, in sacred esteem ever; the preachers, gods trumpets, proclaiming it; the general counsels making room; the martyrs testifying the truth of it with their blood; the light of miracles accompanying it all the way; and worlds of people waiting on. The Society of those that profess it, is the Church; and is diffused over the World, and Catholic: it is that Church which in your Creed you do believe. This is the spouse of the son of God, the woman clad with the sun, manifest unto all (that wilfully do not shut their eyes) by her antiquity, clear succession, universality: and the twelue-fold Apostolical glory doth crown her head, or beginning. She hath been opposed by diverse Heresies, but still got the victory, bringing forth Saints to jesus Christ in the labour of persecution.  
You know the counsel of the Scripture, Son, coming to the service of God, prepare thy soul to temptation, and the affirmation of the Apostle is general, All those that will live godly shall suffer persecution. The state of the Church here is militant, and those are to be crowned that overcome. The way to heaven is full of crosses: mockeries, stripes, and the sword, help us on. This way those are gone, of whom the world was not worthy: afflicted, needy, in distress. This way our blessed Saviour went, who was here contemned, scourgel, crucified. It is the King of Heaven's high way. Our head is gone before, all blood, and so entered into bliss: the Apostles, the Martyrs, the Confessors; old Simeon too, and little Agnes, are gone after him with their crosses: and we are bid, if will live eternally, to take up each of us one, and follow.  
To take the spoil of your goods with joy is to enbrace and kiss your cross. There is no deliberation when I must leave gold or god: no comparison betwixt a diamond in a gold ring, and the deity in eternity. O my dear friends! you have each of you a jewel within yourselves, richer than all the eye can see without, fairer than the sun itself, and fare above all the disposition of the stars. The usurer's Idol, gold, waxeth pale, if you compare it, to the burning sparkles of the chrysolite. In your jewel you may see heaven and earth, in the compass of the understanding. It hath engraven in it the image of almighty God; and is, for nature next an angel, by grace companion with him; as being to bear a part in the heavenly choir, and there without astonishment to sing allelluia with those thousand thousand glorious queristers, if the fault be not yours.  
The Soul, having free will, had once lost itself; you may, by the means taken to recover it, know the worth. The son of God, came from heaven down to look it, and redeemed it with that which is better than the world, his life. Those infinite wrongs which he suffered from men of all sorts; ●hose innumerable stripes which he received from the soldiers, whose cruelty made him all a wound, the bitter passion of the cross, which no words are able to express, was all for our redemption, for the soul. If you lose it now again, you wrong his love, you deprive him of his right, you move his father (whose angry looks are burning fire) to revenge. It is horrible to fall into the hands of the living God. The pillars of heaven do tremble and dread at his beck. He hath measured the water with his fist, and pondered the heavens with a span. He looketh on the earth, and maketh it to tremble; toucheth the mountains, and they smoke. If you keep it well, he will make it a heaven, wherein he, with the father, and the holy Ghost, will dwell, forever. And your bodies he will invest with ornaments of glory and immortality, and place each of you in a throne with himself in the court of heaven, where all are kings. You shall dwell in the celestial jerusalem, whose street is all of pure gold, and walls, precious stone; where God is the Temple, and the light.  
These things God hath promised unto those who serve him, wherefore above all, have a care of your religion. Your soul is your jewel, and Religion is the jewel of your soul. Keep these well, and you sha●l be happy, though persecution leave you nothing else. Each of you may have a common wealth, a kingdom, within yourselves if you please. No State more happy, no government more sweet, then that is, where love commandeth, and virtues do obey. Let Charity be Queen in your soul: and the Virtues, will all b● there. Let men see the streingth of your fait● in your constancy, and the sanctity of it in t●e candour of your conversation. Give all men the●r due: to whom tribute, tribute; to whom Fear, Fe●re; to whom honour, honour. In your acti●ns be circumspect, as it becometh Christians, who believe the eyes of God and Angels are o● them still: and, that each action is inrowled exactly, to be read and censured, in the day of doom.  
Lo●ke oft on the lives of Saints, and by their example learn how you are to carry yourselves in your difficulties: you will do things with more ease, when you see them done before you: those were men●s we are. Be not afraid of persecution. The protection of almighty God is more than a wall of br●sse: they who trust in him are safe: mountains in circuit of the holy city, and our Lord round about his people. Nothing can rob us of our souls, unless we will: and if that be saved, we shall have all that God hath, for we shall have him. Our time in this world is but short: the sun runs it over with infinite speed: and the post of nature is on the way (how near God only knoweth) to give us notice of a dissolution, wherein, each of us being as it were divided, one half is rendered to the earth to feed worms; the other, carried away to the tribunal to hear a sentence of eternity. Happy are those who prising God solidly above all, and adhering to him as the fountain of all good; take this journey with full resignation of their spirit, and die in the Church's arms.  
I send you this book, desiring you to peruse it. I would have willingly come myself to have taken part with you, but employments tie● me here. In my youth, when I had lost my best friend, whose soul rest in peace, I lost a great deal of my time: and, it seems, almighty God hath so disposed of me, that I must now repair the loss. If you find the thing less account than you might have expected, you know● my excuse. When two employments do meet● in a narrow understanding, and that but poorly lodged both do suffer. Those who laboured in repairing the walls of jerusalem, whilst they did work with one hand, were forced, in the other to take a sword. I fight but with one hand. The faults and imperfections here, are mine; in the resolution the Catholic world doth agree: and you have the prayers of them all as long as you keep yourselves in their communion. You have also the prayers of all the Saints in heaven, the communion of the Church reaching thither. And our Saviour there doth mediate unto his Father in your behalf. You have God an advocate unto God, the Son to the Father; do not fear: but serve him carefully, and he will multiply his blessings on you: and (if we spend the few days of our peregrination well) will bring us all in the end in to our country Heaven, to the Church of the first borne, to the company of many thousands of Angels, where there is perpetual jubilee, where God is all in all. Then death shall be no more, nor mourning, nor sorrow. There shall be no more hunger nor thirst; neither shall the su●ne fall upon you, nor any heat▪ and God w●l wipe away all tears from your eyes. Far ●ou well. And let us resign ourselves wholly to the blessed will of God, and pray each fo● other that we may be saved.  
Yours by manifold obligation F. E.  
THe Question. Where a man is to seek Instruction in matte● of Religion? The Answer. In the Church in Communion with the See of Rome. This resolu●●on is here declared in three Propositions. 1. Th● Catholic Church, is assisted by the Holy Ghost, to all ●●uth. the third Book. 2. And, is that which is in Comm●●ion with the See of Rome. the second Book. 3. Not the company of Protestants. the first Book.  
The Bo●ke is so little it needeth not an Index, in place of o●e, take this direction;  
God. li●. 2. cap. 4. Incarnation of the second Person. Ibid His Church foretold. lib. 2. cap. 1. Raised and propagated. lib. 2. cap. 5. Visibile. lib. 2. ca 1. & lib 3. ca 1. 2. 6. Continued till now. lib. 2. cap. 2. & 3. Th● Holy Ghost assisting in it. lib. 3. cap. 1. to all Truth. 2. fundamental and not fundamental. c. 3. The written Doctrine. lib. 4. cap. 5. The Unwritten. ●●b. 4. cap. 10. Particular points of her doctrine proved by text of Scripture. lib. 1. cap. 6.  
Her I●teriour Sanctity lib. 3. cap. 5. Exterior act of di●ine worship. lib. 4. cap. 9 Transubstantiation in the Mass. cap. 8. Flesh and blood really in the Sacrament. cap. 6. and by Antiquity so believed. cap. 7. In the Church, Priests; and a chief Pastor lib. 1. cap. 6. S. Peter above the rest of the Apostles, and Pastor of the Church. lib. 4. ca 1. The Pope, his Successor, and above other Bishops. cap. 2. Precedent in general Counsels. cap. 3. Counsels. lib. 2. cap. 3. & 7. assisted in proposing. lib. 3. c. 2. 3 4. & lib 4 cap. 10. Who a Catholic. lib. 2. c. 6. and lib. 3. cap. 4. Resolution of Faith. Ibid. and. li. 3. cap. 4. & 5.  
Answer to Objections made against, Universality. lib. 2. cap. 7. Sanctity. lib. 3. cap. 5. visibility. lib. 3. cap. 6. Succession and Unity lib. 2. ca 7. & lib. 3. cap. 4. Infallibility. lib. 3. cap 5. & 7. And against our Doctrine. lib. 1. cap. 4. & 5. and lib. 4. throughout.  
The Protestants are not able to prove their Religion by Scripture. lib. 1. cap. 4. 5. 6. nor by Antiquity. cap. 3. They should render account of Predecessors agreeing in all points with them. lib. 3. c. 4. but cannot. lib. 1. cap. 2. the Waldenses neither were Protestants, nor had continual Succession of their Church from the Apostles. lib. 1. cap. 1.  
The young Reader may omit the ●. 5. and 6. Chapters of the first Book.   

To him that hath ministered the occasion of this book.  
TO one, of the two papers which you had from me long ago, you have shaped, as it seemeth, a kind of answer; yet not an answer neither, for you send him that would have one, to look it in other men that are in print. For my part, I was not willing at the sight of yours (which I espied by mere chance, and never saw but once) to be made an April fool, and therefore would not be so fare at your command. Yet to declare that I was not satisfied, Presumed the chief question, out of which the rest are easily resolved; and disputed it more at large: putting down the conclusions together with their grounds; and maintaining them against that which yourself, or your abettors have objected. I endeavoured to do this briefly; but it so fared with me in this intellectual business, as it doth with such as breed: the child in the nativity is much bigger than at the conception: the matter I speak of here, hath an inward inclination to dilate itself, and whilst I was writing, the discourse proved a book. Where upon, being withal desirous to impart it to my friends, I determined to multiply my copies by the print, when I could spare money to discharge it. As I was expecting that opportunity, another occasion, arising out of the late persecution, solicited me, to let it, without more delay, come abroad: and I have yielded thereunto, though not without diffitcultie. I will not address the thing particularly against you, partly because I dispute also against others, with whom I have exchanged some papers as I did with you, and am willing (if it may be) to be heard where they are: partly because your discourse was not a direct answer to that I sent: and a posting direction of half a sheet of paper, had been as much, as in way of reply, it could deserve from me, or any other. You had handled the matter so, that indeed, I doubed whether I were the man you meant by the name there put down: you knew me by another; and whether I had ever used that, I could not then readily call to mind. You will say peradventure, that a circumstance tied your tongue. This may be: and therefore, bearing respect that way too, I will discover you no further, but leave you at your liberty: though otherwise, being out of the Kingdom, I might be more open than I am. You have infinitely wronged your own soul, in offering to draw men from the communion the Church: and to lead them into heresies, opposite directly to the word of God, and accursed by the holy Ghost. Trouble not yourself any further to dress up old shifts, that have been worn out long ago. If you cannot prove your cause positively (as none ever yet could, or will do as long as God is truth) hold your peace. The more you maintain heresy, the deeper a lodging you bespeak yourself in hell. That you may escape that gulf, I show you here S. Peter Ship fairly under sail towards eternity: and will reach you my hand, if you will come into it.  
F. E.   

APPROBATIO.  
EGo infrascriptus S. T. Facultatis Parisiensis Doctor, testor me legisse tractatum hunc inscriptum A Disputation of the Church, hoc est, Disputatio de Ecclesia, in libros quatuor partitum Authore F. E. in quo nihil inveni vel contra fidem Catholicam Romanam, vel contra bonos mores; sed econtrà, eandem fidem Catholicam dilucidè probatam, confirmatam & propugnatam, & horum temporum haereses solidè ac clarè confutatas. In cuius rei testimonium praesentibus subscripsi.  
17. Maij An. 1629. ANT. CHAMPNEUS.   

VIsâ hac attestatione Doctoris Sorbonici, censeo idem opus utiliter excudi posse.  
Actum Duaci die 28. Maij. 1629. GEORGIUS COLVENERIUS S. Theologiae Doctor & regius ordinariusque Professor, Duacensis Academiae Cancellarius, & in eadem Academia librorum Censor.   

COurteous Reader, I have been forced to use a Printer who understood not the language, therefore wonder not if thou find here errors in the print; as division of syllables, transposition of letters, ill pointing, etc. In mending one fault sometimes he made another; and I had not leisure to look nicely to him. If any doubt occur in the reading, be pleased to have recourse to this place, where the chiefest errors are amended. The lesser, committed by mistaking the letters; or omitting, or adding, where the sense is not changed; I will not speak of: because he who cannot in reading supply such defects, is not able by himself, to make use of the discourse.  
Pag. 51. l. 17. cup. pag. 52. l. 4. cup. p. 90. l. 19 sight. p. 96. l. 28. the kingdom. p. 105. l. vlt. the temple. p. 121. mark In Oper. S. Leonis. p. 127. l. 16. and Eutichians; after. p. 146. l. 18. we are. p. 151. l. 13. then. p. 155. 19 save. p. 185. l. 20. word. p. 137. l. 15. near. p. 195. l. 13. sons. p. 206. l. 6. abettors. p. 237. l. 24. proceed. p. 235. l. 7. is not. p. 239. l. 25 in Israel. p. 283. mark fact. And. p. 298. l. 10. reprehend; and his making others by his example to judaize, was. p. 300. l. 16. in our. p. 340. l. 7. of nature. p. 344. l. 6. tripping. p. 347. mark unitatis. p. 359. l. 16. judgement. The. p. 367. l. 3. therefore. p. 376. l. 14. it is a. p. 403. l. 8. of all. l. 22. thy. p. 405. mark l. 6. 4. p. 410. l. 15. omit. very. p. 412. l. 27. and p. 413. l. 1. 2. it. wrong charact. p. 416. l. 12. is. p. 424. l. 4. hold. p. 430. l. 7. a living victim. p. 433. mark omit, Origen etc. p. 435. l. 32. if you believe the. p. 441. l. 4. testimony of S. Cypr. unperf. The leaves at the top, are ill numbered: but I follow them as they are. Some, of those English authors which I have cited, I had not by me, and therefore was forced to cite them out of others: and out of latin, so that I may have miss to give the same words, but have kept the sense.  
p. 129. l. 28. an. 680. Fathers 289.   

THE FIRST BOOK OF THE WANT OF EVIDENCE for the continual visibility and Existence of the Protestant Religion and Church.  

THE FIRST CHAPTER. Declaring that unto Catholics demanding evidence of the Protestant succession and visible existence at all times in the world since the Apostles, no satisfaction is given by recourse to the Waldenses and such as they were.  
IT were good in the beginning for the greater perspicuity of my discourse, to define the thing Protestant, whereof I am to speak in this book: but Martin Luther and john Caluin your Apostles, and authors of your sect or religion as you call it, so detested each others doctrine when they were alive, that they cannot yet endure one definition being dead. In regard of this I was once about to leave out the Lutheran party which in England is of less note, and to suit our English with a definition for their turn: but this was loathsome to the Puritan who by no means can abide to be shut up with the Parlamentarian within the same terms. It seemed therefore not amiss (neglecting all private differences) to content myself with that wherein they assented, and to make a general notion of the Protestant in common. This I thought was easy and might serve well enough. But eieing the substance of protestancy nearer to take measure of the thing, whereby my definition might be fit, I found no constant being, but uncertainty in the essence of it. This substance being as you say points fundamental: and these, more or less as every Spirit will: which Spirit is diverse not in the multitude only, but in the same man many times.  
The Moon was abroad in the could frosty nights without cloethes, and her mother pitying her spoke to Mercury (as the tale is told) for a coat: Mercury taking measure when she was full, a fortnight after or thereabouts brought the garment but found her changed, and the coat a great deal to big. Home he went again to cut it, and returning then it was to little, and with all his skill he could never make it fit: the Moon being some times thick, some times slender in the waist: sometimes horned, sometimes round. Wheruppon he despaired of the work and gave it over. A hard task it were for a painter to represent Proteus in a picture, but it is harder far to make a definition of your Church: her essence or substance doth ever , and is sometimes greater, sometimes less; never constantly the same. Yet because I am to speak of it, and without some kind of notion this cannot well be, I take here a Protestant for a man of the religion (so you call it) now currant in England: and the Protestant Church, I take, for a company of such men.  
3. Now that you cannot prove by good evidence, the CONTINVAL SUCCESSION or existence of this company, this religion, this Church, at all times ever since the Apostles until this day, it is by long experience very manifest. Ever since Luther and Caluin did begin to spread their doctrine, it hath been demanded: and your men have endeavoured to make answer, having examined to this end and purpose, all Books and monuments that are extant: and yet, after infinite inquisition, no such evidence can be found. Sometimes indeed you name some men of diverse Sects and Religions, in which kind Illyricus hath laboured hard: but when he cometh to the thing expected, that is, to prove they were of your religion, there he leaveth you; whereas it is this only which is expected from a Scholar, for every prating fellow can affirm what he list. It were not hard for an unknown upstart, to lay claim to a very noble pedigree, and great Dominions, but without evidence he will not be admitted, and believed. It is EVIDENCE that we look for; show the Proof of that you say.  
4. Being urged again and again with this, you name in fine the poor Beggars of Lions, of Waldo their author, called Waldenses: wherein you do merely spend time and cousin simple people. You know that your own men rejected their communion, and it hath been told you oft, 
Protest. Apol.  they agreed not with you: The matters of your difference have been named and are noted in your own authors, and the thing I demanded, was your proof, 
See Prot. Apol. trac. 2. c. 2. sec. 3 & R. Chalced. de essent. prot. relig. lib. 2. cap. 5.  your evidence: where is it? where is your proof that the Waldenses, who lived before Luther, (for of them only I inquire) were of the Religion now currant among you? and, where is the Catalogue of their Continual Succession, ever since the Apostl'es' time? and, Evidence of their Communion with Nations, and of the public profession of that Religion, in all the world? These things I did expect: this Catalogue I must see; or, the demand of continual Succession, will rest ever unsatisfied, as it hath done hitherto.  
5. Those men dissented from you in the point of 
a Errand in eo quòd non credunt solam fidem absque operibus iustificare: Lutherus in Colloq. Germ. c. de Suerm. Coc. t. 1. l. 8. a. 4. De imputata iustitia nihil norunt. Luth. ibid.  justification, 
Vide R. Chal. de essen. rel. prot. c. 6.  which is the ground and foundation of Protestancie: and, held the real 
b Confess. Bohem. a. 13. and Caluin saith of their Confession, Formulam Confessionis amplecti, quae sine discrimine, in unum fasciculum damnationis omnes in voluit, qui pracisè non fat●ntur panem esse prasentissimè Christi corpus (hic recitamus eorum verba) an fas sit Christiano homini, videritis, nos certè non putamus. Epist. 244.  presence, in our sense: wherefore they were not yours. Secondly, they held sundry damnable opinions, which you dare not approve: as, that he which is in mortal sin, 
Illyric. in Catal. test. de Wald. ex Syl. & Rain. Itenque Anto. & Guid. de Wal. dogm. Aeneas Sylu. Hist. Bohem. Luxemb. in Paup. de Ludg. 1. Tim. 4. 1. Cor. 7.  falleth out of all dignity thereby, whether it be Ecclesiastical or Civil, and therefore is not to be obeyed: that lay men and women may eonsecrate and preach: that every good layman is a Priest, that the Apostles were lay men: that clergy men should have no possessions. They condemned Marriage, (a manifest Heresy:) judgement to blood, and oaths. Thirdly your own men refused their communion, as you know by 
c Cam. de Eccl. in Bohem. etc. p. 273.  Camerarius, 
d Morg. tract. de Eccl. p. 79. and 124.  Morgernstern, 
e Calu. Ep. 278.  Caluin, 
f Melanc. in Consilijs par. 2. pag. 152.  Melancthon, 
g Schlus. Catal. tom. 3. p. 188. And see jewel, Pantaleon and Osiander of the Albigenses, cited prot. Apol. Sec. cit.  Schlusselburg, and others; and charge them with maintaining obstinately gross errors, and Heresy. Fourthly, they had no Hierarchy, having amongst them no Bishops, 
Fox acts. mon p. 628. Sim. Voyon Cata. p. 132 Osiand. Epitome. and their own tenet, suprà.  nor Priests, but all being lay people: and therefore could not be the Church of God. Fiftly, Waldo a Merchant of Lions, and an unlearned lay man, who lived an. 1170. was the first and chief of that Sect: so that, they failed in the point of Antiquity, and Continual Succession ever since the Apostles, which is the thing whereunto you were to answer: And, will never do, till you put down some in every age, and bring unquestionable Evidence for them, which will never be.  
6. If (notwithstanding the contrary judgement of your men) you will join to their Church, and maintain the Succession of your Church by them, 
Heb. 5. v. 4. Rom. 10. v. 15. Confess. Bohem. a. 13. Caluinianos' Waldensium Confessionem d●prauasse ostendit Conrade. Schlussel. Theol. Calu. li. 2. art. 6.  who could not ordain you Priests and Bishops, having themselves none; nor teach, being themselues unsent: you must prove cleerele, first that they had lawful vocation and ordination: Secondly that they held not the foresaid errors and Heresies, or you must admit that you hold them also: Thirdly that they did agree with you in all other points; particularly descending to each. As in the manner of the real presence; the Bohemian Confession doth say they did not, but that they understood the words properly as we do. 
Luth. supra cit. R. Chalc. sup. cit. Haud scio an usquam diu publicè suam fidem sint prosessi, etc. praeterquam in Bohemia, & in quadam valle in radicibus Alpium. Illyr. de Waldens. suprà. Epiphan. haeres. 61. August. haeresi 40.  that they held justification by faith, as you: Luther saith they knew it not: yet this is the soul, and foundation of protestancy, in the judgement, and by the confession of your own men. And, so you must on to the rest, where you will find many of your own who will contradict you to your face. Fourthly, you must bring proof that those men were in the world before Waldo: and that of them there was a continual succession ever since the days of the Apostles. I speak not of those Heretics called Apostolici whereof S. Epiphanius and S. Augustine speak, though they condemned also marriage, and having of possessions, and therefore held in part the forenamed heresies, that is two of them, but I speak of the Waldenses: I demand good proof and evidence that such men were existent in the world ever since Christ ascended. And I will not account it satisfaction if you tell me they say so, for I believe neither them nor you, but demand proof. Bring forth your monuments, and read us the names of their Bishops, or some of them at least: for there were such among them if theirs were the Church, 
Act. 20. 2● Ephes. 4.11.13. Eph. 4.12.  since God's Church is governed by bishops, there were Pastors in it ever, if that were the mystical body of Christ; for Christ appointed such till all meet. 
Edantorigines Ecclesiarun svarum; evoluamt ordinem Episcoporum suorum, ita per Successiones ab enitio decurientem, ut primus ille Episcopus a●q●e ex Apostolis vel Apostolicis viris, qui tamen cum Apostolis per●euerauerint, habuerit auctorem & antecessorem. Hoc enim modo Ecclesiae. Apostolicae sensus suos deferunt. Tert. Prescript. c. 32.  And you must not ask them, for they will show you none but lay persons. Let us know what Councils they have kept, and where; what Nations they have converted unto Christ, and by whom, what Saints and Martyrs have been among them, what Churches they have erected, what Heretics they have condemned and where and how; and with what Nations and Princes they have communicated: and bring good Evidence to prove it. If this be the true Church, conceal her not, God is not ashamed of his Church; if these people be the company of holy ones, let us see their actions and good works. If there were a continual succession of such men, let us see their monuments, otherwise we have no reason to believe that there were indeed any such, in the time betwixt Waldo and our Saviour's ascension, which are more than a thousand years. If you will have us believe there were such all that time, bring your proof. Let us know I say (and should repeat this question oft, lest you wittingly do forget it) where they were from time to time, what they did, who were of their communion, or took notice at least of them as friends or foes, what writers they had, what Bishops, what Counsels, and this from age to age, till you come to the Apostles days. The question is clear, the matter is of fact, the thing of moment: You have been searching these hundred years, all papers, and libraries, and scrolls: where is your answer, where is your evidence?  
6. If this were all done, which will be done when time runs backward, and when every thing whatsoever any minister for a shift can desire or imagine, may be found every where, there would remain yet a further task, and that were to show, that this religion of the Waldenses, 
2. Book. 1. Ch.  were universal in regard of place or Nations. But I need not urge further, for you are gravelled in the very first. If you should offer to name Hus or Wickleffe, I would proceed after the same manner with either of them, and demand proof of their continual succession, ever since our Saviour Christ did ascend, and of their communion with Nations to verify the Prophecies of the Old Testament, and our Saviour's intention in the New: and of their agreement with you in all points. I would demand evidence of all this, of Wickleffe, of Hus, or of you for them: and desire to see the face of that Church, her Acts and Monuments, her Writers, her Pastors, etc. And this with great reason before I believe it, and embrace the communion of it, and venture my soul in it: because, that which I demand is hitherto unknown, not to me only, but to all the whole world.   

THE SECOND CHAPTER. That no satisfaction is given by recourse to our Church.  
7. THe nakedness of your cause appearing manifestly through the beggary of the Waldenses, you would hide your selves fain in our Church, and therefore flinging of that poor shift as unsufficient, you say next that your succession hath been continued by us. But you may not rest here. The thing which we demand is a continual succession of Protestants, that is, of men professing the religion now currant in England. Bring your evidence that in every age there were some of these men. We are not of your religion, we have openly condemned it as heretical in the Council of Trent: and you do persecute ours in England, condemning many points, of faith which we believe: so that if you take us to continue you to the primitive Church and to the Apostles, this continuation is not Protestant: whereas a Protestant continuation is the thing we demand. Go not to fast; but consider well what here we have in hand: I demand a continual succession of men of your Religion, not of ours: you are to give account of your own predecessors, not of mine: of Protestants, not of Papists. You must show your own Cards, and not mine, if do mean to win the game. We do frequent the Mass, believe unbloody Sacrifice, adore the sacred Host, pray to Saints, worship Angels, believe a Purgatory, pray for the dead, honour Images. We lay open our consciences to our Priests, and acknowledge in them power to Absolve us, and a divine precept, obliging us to Confess. We believe that our Saviour doth impart unto the reconciled, power to redeem, by good and penal works, the temporal pain due to sin, and that the Church hath power, by way of Indulgence, to release it: We believe Traditions, Merit, justification by works, Observation of the commandments, and works of Supererogation, Vows; and a fuller Canon of the Scripture than you do. In our Hierarchy we have Bishops, Priests, Deacons, Subdeacons', and others: all which in substance you have not; but an outward appearance only. We acknowledge in the Pope a superiority over the other Bishops in the Church: in General approved Counsels, an Infallibility: and in each Member of our Community, an Obligation of conformity in judgement to the judgement and Decrees of these Counsels. In these, and such other things, essential to our Religion, we are distinct from you, and therefore it is childish, to name us for men of your Religion.  
It is true that you pretend to believe some things which we do; as the Trinity, and Incarnation, and some parts of Scripture: Nevertheless, in other things within the compass of divine faith and religion, we are distinct, as by the premises it doth appear. All Heretics that ever were, believed somethings with the Church, but that sufficed not to make them of the same Religion with it, or among themselves. jews believe somethings which Christians do, so do the Turks, and the Naturalists who believe a God: notwithstanding, Catholics, jews, Heretics, Turks and Naturalists, are not ALL of ONE RELIGION. Horses and Asses are living Creatures, but not of the same species with a man. Lutherans and Caluinistes, are not Catholics. The Pope is no Protestant, the Bishops of our Church are not of your communion, our Priests are consecrated to say Mass, our People believe as their Pastors: All abhor your Heresy, and detest your Schism. Your Books are against our faith: your laws against the exercise of our Religion. You accuse us of Idolatry, Superstition, Error, Heresy. Name others, name YOUR OWN: and a CONTINVALL SUCCESSION of them; name not us.  
Your Religion in that it is distinct from ours, is made up, partly of new devised stuff, partly of old rags, left unto you from the torn coats of jovinian, Donatus, Aerius, 
Vide Coll. R. Chalc. c. 23.  Novatus, and such other, found in old nasty monuments. If upon her now, for pity, you will pull the Waldesian habitte, spoken of in the former chapter, the beggar's coat I mean, representing, with party coloured patches, the pieces of her constitution; and lace it with the rags you find in Illyricus, it will be very trim. But, how soever you may find some rags in Antiquity; it is still evident, that after a busy search, made by all your divines, into libraries and records; you are not able to prudence a continual succession of that kind of men whereof you are, or of that whereof Waldo was, from waldo upwardly to the Apostles. I do not say a Catholic or universal succession of them, but a succession only, though never so small, you have not in every age, a Nation, nor one Diocese, which were very little, nor so much (such is your beggary) as one man. Much more impossible is it for you to produce a succession Catholic or universal in that sort, that in every age and every year since the Apostles, it hath been common to many Nations: which is the condition of the true Church of God.  
9 You answer again and learnedly as you think, that in Fundamental points, the Romans were Protestant, and therefore are well alleged, 
Are the negative propositions, in the Bible, God's words, and de fide? or w●ll you have them all blotted out.  to satisfy the demand: though they were otherwise in not-fundamental. Or as others cut out the distinction, in Affirmatives they were yours, in Negatives they were not. Which distinction is laid in the way to catch woodcocks, but hindereth not the course of our argument. For the Roman Catholic, holding those points which he doth, is no Protestant, nor of the religion currant now a days among you: And the Protestant is no Roman Catholic, his Religion is not that, which is currant in Italy, in Spain, and other places united to the See of Rome: wherefore in assigning, Roman Catholics you do not assign a Protestant succession, whereas the thing demanded is a Protestant succession, 
If I had been to dispute with the Waldenses in Bohemia, I would have exacted the like proof for the Religion currant among them.  that is (as I have told you many times) a company of men of the religion currant now in England whereof some have succeeded others and this must have been ever since the Apostles days if the succession be continual since that tyme. We do not Demand of you whether we have a succession in our Church, that we demand of you is a succession of your own: of Protestants not of Papists, of men professing the religion which you do. Show this succession: produce your evidence to prove that such men have been in all ages, and then we will examine your fundamentals, giving you time till then for to think how many and which they be: for assure yourselves the common people do perceive your unsufficiency in answering to the demand, which you cannot fly without crossing and contradicting your own selves. For, I ask you, is a Papist a Protestant in religion? you answer, no. I demand again: give me the Protestant succession, the Church Protestant of former ages? You answer, the Papists succession, was the Protestant succession and the Papistical Church was the Church Protestant. By which answer granting and affirming the Papistical succession and Church to be the Protestant succession and Church, you do grant and affirm a Papist to be a Protestant which before you had denied and still do. They see also that a Pelagian a Luciferian, an Arian, or any other heretic may defend himself as you do, for each of them held the true religion in part, each held some affirmatives and was negative (as you speak) in other things: and each pretended that he did not mistake in fundamentals.  
10. And whereas you say that you err not in fundamentalles, I answer first, that you speak at random and by conjecture mearlie, for to this day you know not which all the fundamentals are: and therefore cannot be certain whether you believe every one of them, or do not. I answer secondly, that the point of justification is the ground and the soul of your religion and you mistake in that, and contradict the scripture directly in it and therefore err fundamentallie. You teach also that the Catholic Church may err in matters of divine faith, which is a gross fundamental error. You deny the real presence and holy sacrifice in the Mass, which is likewise a fundamental error. And by these and such like you are divided from the Catholic, and so fundamentallie different and divided. Neither is it any matter whether these and the like errors be expressed in propositions affirmative or negative, 
an Athyest by reason of one negation is of No Religion.  (as they may be either way) for by negative errors, a man may be an Heretic, Turk, jew, or Atheist according to the verities which in his errors he doth contradict. To conclude: it is clear that these are shifts to delay time and to deceive fools: for the thing we demand, is a Catalogue of Protestant men such as in England you are: of men holding those affirmatives together with those negatives which you do hold: of men consenting with you in your religion and belief entirely, 
The like argument I would make against the Waldenses, Hussites, or any other: for a man may believe the Trinity or the Creed with others and yet differ in Religion as we and you do.  whether the things be called fundamental or be not called so, for we care not how you call them: of men which without any trick, distinction, paring of, or adding to them, may flatly be said to be of the religion owe currant there in England: of such finally as being looked into thoroughly and beheld round about, are absolutely. Protestants or men of your religion. Produce the Catalogue of these men: let your evidence come to light.  
11. Your men in the beginning wanting company, and disliking the religion of the Waldenses, and Hussittes, would fain have shaked hands with the Grecians, and made an offer: but they were instantly refused and shaken of,, 
Censura Orientalis Ecclesiae.  as the world doth well know by their Censure in print every where. You have told me since, and unskillfullie, that the Ethiopians are of your religion: being demanded proof, because it is against histories, and against their Liturgies which are extant, you are able to bring none; neither can I imagine to what purpose you should run thither, unless it were to get an out side which might keep colour with the inside of your Church. I remember your doctrine is, that her soul is ever stained with actual and Original sin, and that all her actions are fouled in the same puddle, to which doctrine of your own, I may add by experience that she hath a foul mouth; if you will needs have all this, walk in a black out side too, you may go on with your conceit, but wrong not other men. The Aethiopians as black as they are, do loath and abhor the communion of your Church, and are the more unwilling to hear of it, 
Luther. Respons. ad Dialog. sylvest Pri. Calu. in Antidote Conc. Tri. sess. 6. c. 12.  because she is not ashamed to profess, that she cannot keep the commandments with all the help she hath from God almighty, and consequently that she cannot for bear blasphemy, nor error, nor witchcraft, nor adultery, nor murder, nor robbery; in fine, that she cannot possibly observe that, 
Minimum legis mandatum onus Aetna gravius. Calu. Ibid.  which equity doth require and God command. And for this among other reasons, not Ethiopians only, but all the rest of the world loathe her, and wish she were retired again into her hole of invisibility.  
12. As touching your manner of answering, I wish you to consider that you do not satisfy our demand, nor ever will, by naming such as agree not with us in some one point or more, 
White. Illyricus.  unless you prove likewise that they do agree with you, and be of the religion which in England you profess. For example, if you name a man which denied the Pope's primacy, 
Ob. The Papists have not a Succession of such as they are. Answ. l. 2. c. 6. and l. 3. c. 4.  as you do, if this man consent not with you in other things, it is childish to think you satisfy our demand by naming him: he may be in other points of the same mind with us, or with Arians, or with Nestorians, or with Eutichians, or Mahometans, or jews, or Athiestes', and therefore not a Protestant, unless you admit all kind of men into your communion, and will have the Protestant Church to be the congregation of them all. And this too, would not serve, for the thing we demand is a catalogue or succession of men whose religion is the same with yours and currant there in England. In like manner if you should name a man which agreed with you in one half of your positions, and in the other half dissented, this man were not yours: yea less than half, or a quatter, or the tenth part, is Enough to divide a man from communion, and from unity in belief, as you may see in S. Epiphanius, 
S. Epiph. op. Panar. S. Aug. de Haeres. tom. 6.  and S. Augustine. That you may the better conceive me, suppose one of your fellows is become an Arian, I ask you whether he be of your religion, and whether his religion be currant there in England or not: if it be, than Arianisme is there currant though the Roman profession be abhorred; if it be not? then a few, yea one point is enough to divide you in religion from that man, and him from you. Now those men which you bring, were each of them contrary in many points, as Waldo, Berengarius, Wickleffe: and therefore divided, and distinct in religion from you. Neither will your distinction of points fundamental, and not fundamental, help you here, both because those men did differ in your fundamental and most essential point of protestancy, that is, in the matter of justification: as also because errors in other points besides those which you call fundamental, are sufficient to make distinction in religion. which is evident and by yourselves cannot be denied, for you say that Papists hold all fundamentals, and yet their religion is not yours. But of this I have spoked already, and need not repeat it. I only add now, that a man by your principles may deny every verse which is in the Bible, and obstinately too, excepting that only which is expressed in the three Creeds, and Baptism, and the Supper: and yet be of the same Church; and communion with yourself. And what think you of your fellow that sayeth further that Arian Churches are also to be accounted the Churches of God, because they hold the foundation of the Gospel. If this hold, 
Morton. of the Kingd. of Isr. and the Church. p. 94.  what makes an heretic? what communion do you refuse? what Church among Christians can be false, If all the Bible but twelve propositions, or there about, if the Incarnation, if the Trinity, if the Christians God may be denied, and the deniers be accounted the Church of God? It rests that you say now that the Turks are also of the same Church and religion with yourselves.  
13. A like observation to the former I would have you to reflect on, when our men demand, 
White.  what Church we went out of and what precedent Church did oppose itself to our religion, and contradict it. We do not ask whether any man ever did oppose any part of our belief, we know there were such, there were some which did oppose the deity of our Saviour, some the Deity of the holy Ghost, some the real Presence, some Images, etc. this we know: but the demand requires proof of a Protestant Church (or any other, if you be weary of defending your own) which being before ours, did examine, judge, and condemn our religion. If your men will give satisfaction to the question, they must answer this: they must assign a visible Church always extant, which did still condemn our religion, whensoever we appeared; and being one in itself, was still against us at all times when we were.  
Your last answer is that the Church of God was all infected with errors for many hundred years, which errors were such notwithstanding (say you) as destroyed not her essence. 
white.  And this conceit you declare in the example of a leprous man. For your Church I admit easily that it is infected with errors: The Church of God is not, as you shall hear in the third book, where that matter shall be examined: in the mean time I repeat the former argument and put it thus. Either all Christians before Luther did err in Matters of religion, Arg. or some only, or none at all? If none at all did err, Then why would you mend that which by your confession was not before amiss? why trouble you the world to bring in a new religion, without which you confess it was well before? If all of them did err in matters of religion, than your religion did not come down to you from the Apostles by a succession continual, as you pretend: your faith and religion was not always in the world: the Gospel was not sincearlie and incorruplie professed at all times: I add further, if all did err, than you have undertaken a task impossible in your own judgement, in offering to maintain a perpetual existence or being of your religion, and you quarrel with all that went before. And where then was the all teaching spirit? did he mistake the true doctrine or did Christ break his word? If some only did err and not all, give us a Catalogue of some of them who did not err: let us hear their names, the place of their abode, the profession they were of, the time they lived in: produce a Catalogue, a Continual Catalogue of such men as agreed in doctrine with you, such as held the religion now currant in England: who were they? whence were they? where were they? hold up your head man! open your eyes, and look the question in the face.   

THE THIRD CHAPTER. That no satisfaction is given to the demand by recourse unto Antiquity.  
15. HAd your religion been such, that you could have given account and evidence of her continual existence in the world, there would yet remain a greater task behind, which were to prove the general communion it had with Nations, and that it was and is Catholic in that respect: that it did, and doth consent, with Antiquity: with the Apostles doctrine: and with the Scripture for this must be proved, and exactly too before we receive it, 
See the Protest. Apol. and the Prud. Ballance.  and leave that which hath, been generally professed in England well near a thousand years together, and was all that space the known religion of the Christian world. The true religion is such as I have said, and therefore if you will have us pray with you, first show that your Church is thus ample, thus Catholic, thus grounded, and ours not: for until you prove this, which will never be, you may not hope that we will come out of our Church into yours. To proceed therefore. I demand evidence that your religion, that I say which in England is now currant, hath, been generally in the communion of the Christian world, and I demand such evidence as may command a wise man to believe it. Your answer to this in effect is, that in the first six hundred years it was so, though you will not be tied to give account of it afterwards. By which evasion I do gather, that you apprehend the former argument as a ghost haunting and affrighting you seeing that for fear of meeting it again, you have stepped over a thousand years together to take sanctuary among the Fathers in their Church. I was about to say you were ill advised to adventure yourself thither, where jovinians, Novatians, Donatists, and other your progenitors were condemned and accursed, but considering your case better I see that fear would not let you advice at all, but cast you, no matter whether, so it were fare enough out of my way.  
16. Now therefore I follow thither, but first observe how you dare not avouch, and in effect do deny, that the religion you maintain was openly professed, received publicly, for nine hundred years before Luther: which is but could encouragement for men to come to, or to stay with you: who pretending to give account of a continual succession and ever visible Catholic Church, do come so short of the thing expected that you can show none in all the world for nine hundred years together and this, which you have said, being wrested out of you upon the rack, (and much against your will, because infinitely prejudicial to your cause) I take for an effect of the former argument, which you have not been able to answer yet, nor ever will be. The like issue it hath oft had before, for your writers and best learned men, having the space of a hundred years together been urged and importuned with this question, have laboriouslie searched all records, turned over and over all authors, examined all writings, with that industry, men are to suppose, which a cause required wheruppon eternity doth depend, and yet, after infinite inquisition, cannot find such a Church in former time as yours is: and hereupon have confessed that the Christian world was of our Religion before Luther, not of yours: imagining hereby, a general Apostasy from the faith to have overrun the whole world. 
Cal. praef. Instit.  Hence Caluin in his Institutions saith, that in the ages passed there was no face of a true Church: and that the true Religion was drowned and overthrown for many ages. Whittaker saith no religion but the papistical had place in the Church: 
Whittak. count. Dur. p. 274.  and, we know saith he as plainly that the Church hath perished as thou knowest a man to be dead. The Pope's tyranny saith Luther hath extinguished the faith many ages. 
Luth. Captain Babil. c. de Bapt. Perk. Expos. Creed p. 400. Simon Voyon Ep ad lect. Hutter de sacrif. mis. p. 377.  Before the days of Luther saith Perkins, for the space of many hundred years an universal Apostasy endeavoured the world. When Boniface was installed, saith an other, the whole world was overwhelmed in the dregges of Antichristian filthiness, with superstitions and traditions of the Pope. another, I grant willingly that the papist Idolatry hath invaded all most all the world, especially these last thousand years. another, 
Hospin. Hist Sacram l. 2. p. 157.  in the time of Gregory the great all kind of superstition and Idolatry hath as a sea overflowed all the Christian world, no man resisting. Another the Papistical and Antichristian Reign began about the year 316. after Christ, reigning universally, and without any debateable contradiction 1260. years, 
Napp. on the Revel. p. 68  the Pope and his clergy during all that time possessing the outward visible Church of the Christians. another. For certain, through the work of Antichrist the external Church, 
Seb. Franc. Ep de abrog. stat Eccl.  together with the faith and sacraments vanished a way presently after the Apostles departure: and for these 1400. years the Church hath been no where external and visible. another, the true Church decayed immediately after their Apostles tyme. 
Fulk answer to Counterf Cath. p. 35.  I have a horror to recite, what the boldness of your men doth avouch further touching the Christian Church in common; and her Apostasy from the faith, contrary to the sense of all Antiquity, and to the judgement of the Christian world, yea contrary to the promises of jesus Christ, and to the covenant of almighty God, as hereafter I will show. Mean while compare these texts unto your doctrine of the Church: In the later days shall be prepared the mountain, 
Isay 2.  the house of our lord in the top of mountains, and it shall be raised above the little hills, and all Nations shall flow unto it. Thou shalt not be called any more forsaken, and thy land shall not be any more called desolate, 
Id. c. 62.  but thou shalt be called my will in her, and thy land inhabited, because our lord hath taken complacence in thee, and thy land shall be inhabited. 
Id. c. 59  My spirit that is in thee and my words which I have put in thy mouth, shall not departed out of thy mouth, and out of the mouth of thy seed, and out of the mouth of the seed of thy seed, saith our lord, from hence forth and for ever.  
17. The Church in the Scripture is so ample that All nations flow unto it: so established and so dear unto Christ that she is no more forsaken, but her land ever inhabited: so mind full of God, that she hath his words ever in her mouth: and by this, she is ever existent, ever visible. That Church or whore which you hunt after, perished long ago, for many ages she was not seen, her faith was extinguished, her religion drowned, she was no where visible, she had no face, she vanished presently, immediately after the Apostles days. Our Religion in the mean time hath been universal many hundred years, it hath over flowed the Christian world none resisting, and reigned universally without any debateable contradiction these thousand two hundred sixty years. And thus much of them both you confess.  
18. I come now to speak of the religion of the Church primitive, or first six hundred years as you measure it, and object that you do not, nor ever will be able to convince by clear and sufficient evidence, that the Christian Church in those times was of the religion currant now in England: and therefore you do not convince our understandings, that we should leave that religion which a thousand years together was currant here in England, being then also by your own confession the religion of the Christian world, and communicate with your congregation. And, to show you here how hard a task you have in hand (being to give evidenee of the consent of those times with you in religion) I will put three considerations in your way, which declare the difficulty, and indeed, the impossibility of the task. The first shall be the judgement of those who lived since that time, and before us: the second, the testimonies of the Father's them selues who lived in that primitive age: the third, the confession of your own prime divines; and these I will run over as briefly as I can.  
19 First therefore our Religion (or Papistry, as you call it) had possession of the Christian Arg. 1 world before Luther nine hundred years together, 
You confess the same as we have seen above nu. 16.  as all histories do prove clearly: and these Christians all, on their Salvation have deposed that theirs was the very same religion with that which was common in the first six hundred years and received from the Apostles and from Christ himself. Among them were great Scholars, grave Prelates and holy men in great abundance, and greater means to know which was the religion of their forefathers then are now: wherefore the question being of fact only, it is not possible to resolve it better now, than those could resolve it then. The question, I say, is now and then was, of fact: as, whether the known Church of God spread over the world in the sixth age for example, did frequent mass, adore the blessed Sacrament, confess their sins to Priests, fast lent, pray to Saints, and the like: what we know of these things, we have by the relation or writings of others which were before us: for we cannot see so far immediately with our own eyes, nor immediately hear them speaking in that age which is past many hundred years ago. Those before us did learn of others that were elder: the fourteenth age learned of the thirteenth: the thirteenth of the twelfth: the eight of the seventh: the seventh was immediate unto the sixth, and therefore had best means to resolve this point, because these men had their Being, Instruction, Baptism, Sacraments, Orders, Records, the Bible, and all others things, from them we speak of, that is from the sixth age: and being close to them of that age, 
So compare the 6. age to the 5. the 5. to the 4. etc.  and in part also living with them, could see, hear, observe, remember, and tell what they did. Since therefore all these did believe, and profess, and teach unto their successors, and to their dearest friends and children, and generally unto the world, that theirs was the religion of their forefathers, it is too late for you now to endeavour to prove the contrary: for you have no kind of history, no monument, no relation, no father's writing, no scroll, no observation, in fine no evidence touching the foresaid age, but from them.  
To this I add, that it is impossible for the whole Church in any age to err; which is so clear that to man leaves any way to himself to be assured in any point of faith from Antiquity, or from the scripture, or from the spirit, who denieth it. It is therefore impossible that for nine hundred years together it should be mistaken in this great affair of the religion of the whole World before them. And, if the Spirit forsook it for so long a time together, notwithstanding God's promise, you labour in vain to make men believe that he is at length returned in your time, or another promise more faithfully established now. Better were it for you to believe, with us, that almighty God hath not violated his covenant, whereof I spoke before, my words which I have put in thy mouth, shall not departed out of thy mouth and out of the mouth of thy seed, 
Isay 59.21.  and out of the mouth of the seed of thy seed, from this present and forever. And that his eternal ordinance stands in force, whereof S. Paul speaketh saying, that God gave Pastors and Doctors to the consummation of the saints, 
Ephes. 4. v. 11.12.  unto the work of the ministry, to the edifying of the body of Christ: until we meet all into the unity of faith.  
21. The second means or demonstration Arg. 2 is deduced largely through all ages, and out of all the Father's writings, by diverse of our men: 
Thesaurus Catholicus jod. Cocc.  among the rest you may look upon Coccius and Gualterius, who have expressed our consent with the primitive Church so fully, and brought such evident and so resolute decrees of ancient Fathers, against your errors, 
Tabula Chronographica stat. Eccl. Cath. ●a● Gualt.  that you have dispaired long ago of ever winning the cause by this kind of trial. The authorities which they allege are almost infinite: Coccius hath filled with them two great Tomes, and my intention is not to make a book of this matter, but a piece of a Chapter only: Briefly therefore for example I will give Turrian instance in two or three such as do come first into my mind. You deny the primacy of the Roman See, the belief of unwritten Doctrine or Tradition, the real presence, transubstantiation or conversion of the substance of bread into the flesh of Christ, oblation or unbloody Sacrifice in the Church prayer for the dead, invocation of Saints, Crossing, etc. In the Fathers we read thus. 
S. Aug. Ep. 162. Iren. l. 3. adverse. Haer. c. 3.  The principality of the Apostolical chair hath ever flourished in the Roman Church. It is necessary that every Church, that is, all faithful round about resort unto the Roman Church because of her more powerful Principality: in which Church the Tradition which is from the Apostles is always kept by the faithful which are round about. 
Leo Sem 3. de assump. sua ad pontiff.  Only Peter is chosen out of all the world who is put both over the vocation of all Nations and over all the Apostles, and over all the Fathers of the Church: that although there be many Priests and many Pastors among the people of God, yet Peter properly rule or govern them All, whom Christ principally doth also govern. 
TRADITION. S. Chrys. in 2. Thess. hom. 4.  It is manifest that the Apostles delivered not all things by their Epistles, but many things without writing, and both the one and the other deserve the same belief, and therefore let us esteem the traditions of the Church to be worthy of faith and credit. 
S. Epiphan Haeres. 61.  We must use Traditions: for the Scripture containeth not all things: and therefore the Apostles delivered certain things by writing, certain by Tradition. 

REALLE PRESENCE.  
S. Cyrill. Hierosol. Catech. mist. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
TRANSUBSTANTIATION. Serm. de coena Domini apud Cypr. S. Greg. Nyss. orat. Catech. c. 37.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   With all assurance let us receive the body and blood of Christ; for in the form of bread the body is given to thee, and in the form of wine the blood etc. knowing and believing most assuredly, that, that which appeareth bread is Not Bread though it seem so to the taste, but it is the body of Christ, and that which appeareth wine is Not wine, as the taste doth judge it to be, but the Blood of Christ. The bread which our lord gave unto his disciples, being changed not in Shape, but in Nature, by the omnipotency of the Word is made flesh. Christ through the dispensation of his grace entereth by his flesh into all the faithful, and mingleth himself with their bodies which have their substance from bread and wine, to the end that man being united unto that which is immortal may attain to be made partaker of incorruption and these things he bestoweth transelementing the Nature of the things that are seen into it. 
SACRIFICE. S. Cyrill. Alexand. in declare. anathem. 11. Conc. Ephes. Iren. l. 4. c. 32.  We celebrate in the Church the holy quickening and Unbloody Sacrifice, believing not that, that which is showed, is the body of some common man like us, and his blood, but we receive it rather as the life giving words own flesh and blood; for common flesh cannot give life. Christ took bread, and gave thankes saying this is my body: and the chalice likewise &c he confessed to be his blood, and taught the new Oblation of the new testament, which the Church receiving from the Apostles doth offer to God in All the world. In the books of the Maccabees we read that Sacrifice was offered for the dead, 
PRAYER FOR THE DEAD. S. Aug. l. de cura pro mort. c. 1.  but were it no where read in old Scripture, the Authority of the whole Church which in this custom is well known, is not small, where in the prayers of the Priest which are powered out to our lord God at his Altar, the commendation also of the dead hath a place. 
WORSHIP OF SAINTS. justin. Mart. Apol. 2. ad Ant.  We do worship and adore God the father and his Son, who came and taught us these things: and the company of his followers and the like good Angels, and the prophetic Spirit: and we do worship them both by word and deeds and in truth: and we teach or deliver this abundantly to all those which will learn, according as we have been taught and instructed. 
PRAYER TO SAINT'S S. Ambros. l. de Viduis  The Angels are to be beseeched, which are given to us for our guard: martyrs are to be beseeched whose patronage we seem to challenge by the pledge of their bodies. They can ask for our sins who with their blood have washed away their own if they had any. They are Gods martyrs, our precedents, beholders of our lives and actions: let us not be ashamed to make them intercessors of our infirmity. 
CROSSING. S. Aug. tract. 118 in joan.  What is that sign of Christ which all know but the Cross of Christ, which sign unless it be applied either to the foreheads of the faithful, or to the water whereby they are regenerated, or to the oil wherewith they are confirmed, or to the Sacrifice wherewith they are nourished, nothing of this is well done.  
This will serve my turn, and now I argue thus: If our doctrine be found in the writings of Antiquity and there approved, it is impossible for any man to make it evident that Antiquity is against us, and for you: but our doctrine is there found and approved as the authors before named declare abundantly, therefore etc. And in Confirmation hereof I take only that which they allege out of those writings which are by yourselves acknowledged for ancient and currant, because I need not here dispute of the authority of such as your men and some of ours do except against. Of this sense of Antiquity I have here also given you a taste, whereby a judgement not distempered will perceive immediately that you cannot make it evident that they were on your side. And in naming them for your predecessors you give no satisfaction to the demand which inquires for undeniable and clear evidence of a succession of such men as in Religion you are, 
The third book shall teach you whose interpretation must be stood to.  or of Protestants. I know that you do offer to delude all the places which we bring: but men of judgement may see by your answers that you dare not stand to the proper sense of the Father's words: an experience whereof they may see presently, if they will but object unto you these few places here cited, and observe what poor answers you make, and how fare they are from the plain and Grammatical sense of the words or sentences. Now further if your own men would open their mouths and confess plainly, what they believe in their consciences touching the doctrine of Antiquity, your assertion or challenge would evidently yet appear more unreasonable and void of title, much less would it deserve to be supposed for certain on your side that in those days all were yours. We will demand of two or three of them if you please, and the rather because their confession shall make room for the next argument and bring it in.  
23. Speak Fulck and begin. I confess that Ambrose, 
Ful. reio. to Brist. p. 36. Kem. exam Con. Trid. par. 3. p. 200.  Hierome, Augustine, held invocation of Saints. Kemnitius. Most of the Fathers, as Nazianzen, Nyssen, Basil, Theodoret, Ambrose, Hierome, Augustine, did not dispute but avouch the souls of martyrs and Saints to hear the petitions of those who prayed unto them: they went often to the monuments of martyrs, and invocated Martyrs by name. 
Whit. Def. p. 473.  whitgift. All the bishops and learned writers of the Greek Church, and Latins also for the most part, were spotted with doctrines of freewill, merits, invocation of Saints etc. 
Cal. Inst. l. 3. c. 5. §. 10.  Caluin. It was a custom a thousand and three hundred years ago to pray for the dead: 
veteres omnes. c. 4. §. 38.  but all of that time I confess were carried away into error. Those things which occur here and there about satisfaction in the writings of those of old times move me little. I see indeed some of them, I will speak plainly, almost all whose books are extant have either slipped in this point, or spoken to rigourouslie, and to harshly. 
Whitt. Cont. 2. q. 5. c. 7.  Whittaker we confess that some Papistical errors are ancient, and are held and defended by the Fathers; this we do freely and openly profess. It is true which Caluine, 
Ibid.  and the Centurists have written, that the Ancient Church did err in many things, as touching Limbus, freewill, merit of works etc. 

Ex Patrum erroribus vester ille Pontificiae Religionis cento consutus est. id. l. 6. con. Dur. s. 7. Mart. de Vot. col. 1559. Dud. ap. Bez. ep. 1.  
Collat. R. Chal. l. 2. c. 22.   The Popish Religion is patched out of the Father's errors. Peter Martyr. As long as we stand to the Counsels and Fathers, we shall remain always in the same errors. Duditius. If that be the truth which the Fathers have professed with mutual consent, it is altogether on the Papists side. Stay: here is enough for my purpose: if any man will have more, let him go to the Conference of my L. of Chalcedon and read it there.  
24. Before I make my argument I will note here an effect of this guilty conscience of protestancy, which effect is to decline the way of trial by the Fathers, to labour to persuade men their judgement is unsecure, 
jew. Ap. part. 4. p. 117.  and in fine to contemn them. Hence jewel in his Apology hath said, that the way of finding the truth by God speaking in the Church and Counsels, is very uncertain, dangerous, and and in a manner frantic. Rainold in his conference would have you believe that if the Fathers not only one, or two, but All, 
Rainold Conf. c. ●. diu. 1.  held a point now questioned, and not held it only, but wrote it, nor only wrote it, but also taught it, not darkly but plainly, not seldom but commonly, not for a short season but continually This consent of theirs if any such be found, were unsecure. Thus boldly he prepares himself to encounter them all, this reckoning he makes of their Antiquity, their Sanctity, their Spirit, their consent. But will you see how Luther in his Cups tramples on them. 
Lut. Coll. mensal. c. de Pat Eccl.  In the writings of Hierome there is not a word of true faith and sound Religion, Of Chrysostome I make no account, Basil is of no worth, he is wholly a Monk I weigh him not of a hair, 
Patrum authoritas susque de que facienda est. de ser. arbit. c. 2. fol. 433.  Cyprian is a weak Divine etc. And in general, The authority of the Fathers is not to be cared for. Let us now to the last argument which I make thus.  
25. If the Fathers of the first six hundred years have delivered our doctrine, and contradicted Arg. 3 yours, so clearly that your best Scholars, and our greatest adversaries in this quarrel of Religion, have (though unwillingly, yet by force of evidence) directly confessed it, then have you not yet made it clear that the Church in those times did believe as you do, and was of the Religion now currant amongst you: But the Fathers of those times have delivered our doctrine, and contradicted yours so clearly that your best Scholars being also our greatest adversaries, have directly confessed it, as is declared particularly, and unansweareablie in the Protestants Apology in the points of the real Presence, Transubstantiation, Sacrifice of the Mass, Invocation of Saints, 
Prot. Ap. tract. 1. Sec. 3.  prayer for the dead, Saint Peter Primacy, Confession, Satisfaction, Absolution from sins by the Priest, Merit, justification by good works, Images, Vows, Relics, Ceremonies, unwritten Traditions etc. Therefore you have not yet made it clear that the ancient Church did believe as you do and was of the Religion now currant among you. 
* 
Do not runne away cowardly from this argument and busy yourself here in expounding or objecting Fathers as your appealants impertinently have done: for this is but to dance on a round as Mr. Brerely in his advertisments told Morton. But, consider attentively what is here, objected, and answer it directly through out point by point. The thing urged is the confession of your own Divines.  
What do you say to this Confession; I do not ask in this place how you do Gloss the Fathers, or what is your opinion: No. But I demand what you say to the Confession of your fellows, and how you do answer the argument here drawn from the said Confession. I saw Mortons' Book once, and when I looked next into the Prot. Apol. I found Mr. Brereleys discourse to be so full, and so far to overreach Mortons' answer, that it was argument, and reply both in one, and still will be.   So that indeed you are so fare from having the better in that part of the question which your answer doth suppose, that your side is infinitely prejudiced, and impossible that you should ever come to equal terms, much more impossible is it that you should ever in the consistory of Reason and Equity gain the cause. Why then do you persuade us to follow you before you make it clear or credible to learned men that you go right? that you go the same way which the primitive Church did go? their Posterity which did immediately follow them, tell us that they went our way, not yours: the same all Christian Churches ever since for nine hundred years do witness: the same your own doctors do confess: and why then must not we follow? there is no right way but one, no faith true but one, no Catholic Church but one. And, now I resume the reason often urged heretofore, which the further it goes, the more strength it gets, and thus I argue. That Religion which never had the communion of the Christian world, is not Catholic or universal: but the Religion now currant in England never had the communion of the Christian world, for since Luther it was never the Religion of the Christian world nor in the time of the primitive Church, nor in the later nine hundred years: therefore it is not Catholic.   

THE FOURTH CHAPTER. That no satisfaction is given by pretence of Scripture.  
26. THe last shift whereunto in fine you betake yourself, is to leave Antiquity, and to be tried by the word or Scripture only And here too, you are so nice, that you will admit a part only of Scripture, and scarce know what your own selves. But of this hereafter. Here I reply that we have Scripture too, and that you cannot bring sufficient evidence that the Scripture is against us, and with you. For trial of this I am contented according to your desire to abstract from all other means what soever: from the testimonies of learned Fathers, from the definitions of general Counsels, from consent of Nations, and other arguments of that kind, and to see whether, the Scripture alone will approve or condemn our Religion. And because in deducing a consequence out of obscure premises a man's wit may be deceived I will abstract from this also, that is from drawing consequences out of Scripture, looking only to that which is, and necessarily must be true, and which is formally avouched or denied in God's word: and I argue thus. The Scripture doth no where formally deny any point of our faith, nor formally affirm any point which our Church doth deny, therefore the Scripture doth not formally condemn us. I say formally, for your consequences are not Scripture, and therefore I abstract as I said, from them as impertinent to the terms and state of this Question wherein now we are.  
27. To this argument you and your fellows make answer by allegation of Scripture against us, The chiefest I will briefly run over here; the rest shall be answered in other places as it comes. We honour Images, 
Ex. 20.4.  
Honoraria adoratione, non vera latria. Conc. gen. Nic. 2. act. 7. in de●i. & in ep. ad Impp.  and this you say is opposite to that of Exodus thou shalt not make to thyself any graved thing nor the likeness etc. Our doctrine is that Images are indeed to be honoured, yet not with the sovereign honour due to God, but with another inferior This is declared by the Church in the second Nicene Council. Now to the place of Scripture, I answer that it makes not against us: because, respective or relative honour given to pictures in regard of the reference they have, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the Samplers is not there spoken of: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non adorabis ea, neque latria coles ea.  but sovereign honour only: and this we do not give to pictures. The truth of this answer is clear by the circumstances of the text wherein almighty God reserves his Sovereignty and the honour due to God, unto himself, as being the only God, and none God but he. To help out your argument here, you add a word of your own to the text, and read, thou shalt make to thee no graved image, whereas the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify an image, but sculptile, a graved thing. You might as well have said sculpere were latin for to paint. The Greek text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The 70. Interpreters.  whence the Latin word Idolun, in English an Idol: and the literal sense is, thou shalt not make to thyself an idol, that is, a feigned God, nor adore him. Now Catholics neither make to themselves, nor adore Idols, nor yield Sovereign honour or acknowledgement of Deity to any but to God, wherefore this place is not against us. And if you will needs have the Scripture to contradict us in this point, since contradiction must be affirmation and negation of the same, and since the words worship and honour have diverse senses (for men do worship also others that are not Gods, and do honour their prince, their Parents &c) let us hear out of the Scripture the opposite of that which we say: ours is this, it is lawful to honour Images with a relative honour which is not the sovereign honour due to God, but an other infinitely less: the contradictory whereunto is this, it is not lawful to give such an honour unto Images. Show this proposition in the Scripture, and you condemn us, otherwise it is impertinent; and because I know it is not there at all, I go to the next, wherein you labour to knock our Church on the head by proving the Pope to be Antichrist.  
28. The text cited is this. 
2. These. 2● v. 3.4.  Unless there come a revolt first, and the man of sin, the son of perdition be revealed, which is an adversary, and is exalted above all that is called God, or that is worshipped, so that he sitteth in the temple of God, 
Witch  sewing him himself as if he were God. This text should not have been urged together with the former, if you had looked to gain any thing with it: for by the former you would have proved that the Pope made himself (and taught the Church to be) inferior to many Gods: And Antichrist as you find here, will pretend to be above all that is called God, or that is worshipped: how then can you imagine the Pope to be Antichrist? again, the Pope doth worship and pray to Saints, and Angels, he doth acknowledge himself to be minister and servant to jesus Christ, he doth acknowledge the blessed Trinity to have made and to conserve him, and to be infinitely greater than he, the Pope, is, in power and Majesty, and this he doth teach unto the Church, 
Dan. 7. & 11.  whereas Antichrist will extol himself above all that is worshipped, and will speak great things against the God of Gods, and will labour to be greater in the estimation of men than all that is called God, and thus to sit in God's Temple. Moreover S. Peter did sit as Vicar and Pastor in the Church, 
Matth. 16.18. Io. 21.18.  he being by our Saviour created the foundation and the Pastor of it, and his residence was in Rome also, yet none hath been hitherto so impudent as to say that he was Antichrist: and he were senseless that would avouch it, since Antichrist is not a minister of Christ and his servant, but an adversary, who doth magnify himself above him and above all that is adored. Wherefore it is a senseless thing to say that the successors of S. Peter are Antichrist for that reason, that is, because they sit as Pastors in the Church, and reside in Rome. And thus much for the matter of this instance. As for the form of it, you must observe better that the text of Scripture doth not affirm that which we deny, or deny that which we affirm. We say the Pope is the Pastor of the Church and Vicar of Christ, and that he is not Antichrist. The Scripture, doth not say, the Pope is not Pastor of the Church, that he is not the Vicar of Christ, that he is Antichrist. And therefore our Church hitherto is not formally contradicted by the Scripture.  
29. 
1. Cor. 10 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is in the Chalice is it which did issue out of the side. etc. Chrysost. in hunc locum.  Thirdly to contradict the Church which doth believe the holy Eucharist to be the body and blood of Christ, and not bakers bread, and bare wine; though it be in the outward forms of them You bring the place of S. Paul, The chalice of benediction which we do bless is it not the communication of the blood of Christ: and the bread which we break is it not the participation of the body, of our lord? I answer that our doctrine is not here denied but affirmed; for the Apostle teacheth here (importing withal by his manner of speech, the doctrine to be so well, and so commonly known, that none can deny it, he teacheth I say) that the bread and the cup are the communication of the body and blood of our lord. The reason whereof is clear, because in those forms are exhibited really the body and the blood of Christ. Whereas in your sense there were no real receiving, giving or participating, of the body and blood of Christ, but of bakers bread and mere wine. And therefore to the Apostle, the Corinthians (if they had been of your Religion) might have answered, no: it is not any communication, participation, or communion of blood and flesh, but of natural meat and drink. If you stick at the word bread, you are dull, for the words annexed to it do interpret fully what bread it is; and before, you have the word applied, and the sense of it inculcated, in the sixth of S. john, where our Saviour saith, the bread which I will give is my flesh; 
Io. 6. v. 51.32.58.48.  my father gives you true bread from heaven, I am the bread of life etc. where I think you are not so senseless as to take the word bread for that which bakers make. More over this flesh or body of jesus Christ, is in the form of bread in the Church, as it was also in his own hand when he gave it unto his disciples, and therefore after the phrase of Scripture it is called bread; 
Mar. 16. Act. 1.  as Angels appearing in men's likeness are there called men.  
30. fourthly, whereas we say that it is not necessary the public service be said in the vulgar tongue You oppose those words of S. Paul. If I pray in a tongue (to wit, 
1. Cor. 14. v. 14.  which I understand not) my Spirit prayeth, but my mind is without fruit Answ. The meaning is, that I have not in that case the benefit of profiting my soul or mind with contemplation of the thing: yet never the less my Spirit is elevated, and ascendeth unto God, which is the substance and essence of prayer, and this is nothing against us. You urge again, if thou bless in Spirit, how shall he say amen which doth supply the place of the vulgar, 
v. 16.  since he knoweth not what thou sayest: Answ. The meaning is, if thou speak some praise of God, the hearers not knowing whether it be good or bad, he that supplies the place of the vulgar cannot say amen to it. Neither is this against us, for our common prayers or liturgies are both known and approved by the Church to whom this approbation doth belong, and this all do know: and therefore the clerk or he that supplieth the place of vulgar may boudly s●● Amen. Moreover the Apostle doth not censure as ill that blessing in Spirit, which you do urge, but sayeth expressly that he doth give thankes well which doth so. 
v. 17.  If you say the contrary, them you contradict the scripture, not we.  

De imputa iustitia nihil norunt Waldenses Luth. col●oq. c. de Suermeris. Coce. l. 8. ●. 4.  31. The fift place is to show by Scripture that justifying faith is that special faith whereby you believe that your sins are all forgiven, and you just by an extrinsecall imputation of the justice inherent in jesus Christ. This which is the ground and soul of your Religion we deny. Your proof is. Abraham believed God and it was imputed unto him to justice. 
Rom. 4.3. v. 16.  And, therefore of faith, that according to grace the promise may be firm. Answ. This is nothing against us, nor for you: for the question is of the Object of this faith, whether it were the remission of sins to him that believed they were remitted, as you interpret it, 
From the 16. v. to the end.  or something else. Read further and you shall find in the same Chapter that the Object or thing he believed was that God would make him the father of many Nations; and that notwithstanding his own age and the sterility of his wife, God was able to perform this promise. Of your Object there is not one word: neither is it to be found any where in all the Bible. The Object of justifying faith, if you believe Scripture is the Incarnation, the Passion, Resurrection, and other revealed Mysteries. Who is he that overcometh the world? he that believeth that jesus Christ is the son of God. 
●. Io. 5. v. 5. Rom. 10.9.  If thou confess with thy mouth our lord jesus, and in thy hart believe that God hath raised him from the dead, thou shalt be saved. Without faith it is impossible to please God; for, 
Heb. 11.6.  he that comes to God, must believe that he is, and is a rewarder to them that seek him. This is the Object of justifying faith: and the second part, you do not believe, because it implieth a merit in the believer.  
32. The sixth place is about communion of lay people in both kinds. You, would have it a divine precept for the lay people: I admit a divine precept for the Priests who do consecrate: and deny that there is any such whereby the lay people are commanded to receive the Sacrament in both kinds. Your place is, Drink ye all of this. 
Mat. 26.27  But this place doth not import a precept or command for the lay people to receive the blood: for the speech is not directed to the lay people, but to the Apostles: And the word all, is referred to them, and was verified by them. This is manifest by the words of the Gospel. He gave to his Disciples, and said, take and eat: 
ibid. v. 26.27.28.  this is my body, And taking the chalice he gave thankes and gave to them (the same disciples) saying, drink ye all of this, for this is my blood etc. And S. Mark relating it saith, and taking the chalice, giving thanks, he gave to them, and they all drank of it. If all drank of it, them by all, the Apostles are meant only, for all men were not there: neither have all Christians drunk of it. In this therefore you have produced no divine precept for all men in their own persons to receive the blood.  
33. The seaventh place is to prove the Scripture to be judge of Controversies, and sufficient of itself without help of Tradition. We hold the necessity of Tradition too. 
●. Tim. 3.16.  The place is: All scripture inspired of God is profitable to teach, to argue, to correct, to instruct in justice, that the man of God may be perfect, instructed to every good work. Answ. This is not against us, we grant that it is profitable: We deny that it is, all sufficient. These two, you must distinguish; the first is here affirmed, the second is not. There must be means to know which is Scripture, which Book, which Chapter, which verse: and to know the sense of it: And herein we must be directed by the Spirit of the Church. We must take the Scripture from her hands, and the meaning of it from her mouth. Hark what the same Apostle saith in an other place. 
2. Thess. 2.15.  Hold the Traditions you have learned, whether it be by word or by our Epistle. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But of this you shall hear more here after. It is sufficient here that no place of Scripture doth contradict the doctrine of the Church; and your labour to prove it, is all vain, for that Spirit which directed the writers of God's word, doth also direct the Church to the sense of it, and therefore it is impossible for any man to find Opposition betwixt the Church, and God's word.  
34. Stay now! let us look on the contradictions all together in could blood before we go. The first, God forbids to give sovereign honour to any but to himself, Papists say: an inferior and relative honour may be given to the pictures of Christ and his Saints. The second. Antichrist is opposite unto and extolled above all that is called God, and sits in the Temple of God showing himself as if he were God. Papists. The Pope is Christ's Vicar here upon earth and Pastor of his Churth. The third. The Eucharistical bread is the participation of the body of our lord. Papists: it is not the participation of bakers bread, but of the true body of Christ in form of bread. The fourth. If I pray in a tongue, my Spirit prayeth but my mind is without fruit. Papists. It is not necessary that Priests say Mass in the vulgar tongue. The fift. Abraham believed God that he should be Father of many Nations and it was imputed to him to justice. Papists. justifying faith is not that whereby N. N. believes his sins are forgiven him. The sixth. The Apostles were commanded all to drink the cup. Papists: The lay people are not commanded to drink the cup. The seventh. All Scripcure is profitable to teach &c that the man of God may be perfect, instructed to every good work. Papists: Traditions are to be received, the Scripture is not by itself all sufficient. This is the substance of that which hath been here discussed. Good logicians be modest, or go peripatize with your Aristotle some where else. I sit, and you stand in the same school, are contradictories according to the rule by which our nimble Masons do build their new Church: but, A man is justified by works and not by faith only: A man is not justified by works, but by faith only: are not contradictory, though you mean works done by grace and in grace: a little new mortar may daub them both together: for if ye mark, the one of them is true in the judgement of S. james the Apostle▪ and the other is true in the iugdment of Mr. john Caluin, and so they are not secundum idem.   

THE FIFT CHAPTER. Other places of Scripture are answered.  
35. BEing past the monstrous Argument which thought to affright me which the multitude of his heads, I was going on to cite Scripture against you, but an other Chimaera meets me in the Way. john White in his preface to the way had made his brag that Protestant's have Scripture in manifest places, free from all ambiguity on their side. And being to make this good in his Defence, 
I Whites Defense ● 8. n. 4.  hath picked out such places, as he thought of most advantage and most clear. Parte of them are the same with some of those I have already spoken of in the former Chapter. The rest I will run over briefly: bear with me if I be longer in this point than you desire.  
The first. An Angel would not be adoared by S. john but refused it, saying, see thou do not, 
Apoc. 1●. 10. 22 v. 9●  I am thy fellow servant, adore God. The Apostle again another time fell down to adore the Angel, and it was again answered as before. Answ. It is clear by this text, that the Angel refused to be adored by S. john, and this we believe: But it is not said here, that it is ill to adore an Angel, yea in the judgement of S. john, it was convenient, and being told of it he still believed it to be convenient, for he did offer, notwithstanding the first refusal, to do it the second tyme. The place therefore is against you. Neither is there any difficulty in the matter: for S. john might well offer it, and the Angel, considering how dear the Apostle was to the Son of God, and lord of Angels, and how great his Apostolical dignity was, might well refuse it. 
So v. Bede, S. Anselme and others upon this place. Luke 17.10.   
36. The second. When you have done all things that are commanded you, say we are unprofitable servants, we have done that which we ought to do. This is brought to exclude all merit from our actions done by and in grace. But it comes to short: first, because here is speech only of things commanded: 
Matth. 19.21. ●. Cor. 7. v. v. 25.38.40  now there are other actions not commanded: and by those at jest we may merit, notwithstanding this sentence. Secondly God by creation is Lord of all his creatures, and men thereby are naturally bound to serve him. 
2. Pet. ●● john 1.12.  By grace men are made partakers of the divine nature, and are sons of God, and he their Father: Wherefore if as servants they could not merit (as by nature indeed they cannot) as children they might. 
Servants are unprofitable, if their master's profit come not from their service: howsoever they may be peradventure good husbands for them selues.  And this place hath nothing to the contrary. Thirdly our labour is unprofitable to God our lord and Master, for he is never the better for that we do, being infinitely happy in himself: but it may be profitable to ourselves: and this is not here denied.  
37. The 3. Blessed are the dead which die in our lord, from hence forth now saith the Spirit, that they rest from their labours, for their works follow them. This place is brought against Purgatory, or pains after this life, 
Apoc. 14.13.  suffered by such as departed in the grace of God. But it is so fare from being clear to this purpose, 
S. Aug. l. 20 Civit. c. 9  that it rather helps our cause. Some with S. Augustine understand the place of Martyrs; and Martyrs instantly go to heaven, wherefore in that way there is no difficulty, 
S. Ansel. upon this place.  in the words. Others with S. Anselme interpret from hence, that is from the Resurrection or general judgement: and they are grounded in the discourse of the Chapter, This way hath no difficulty neither, for all immediately after that time are in bliss. 
S. Th. Aq. in 4. d. 21. q. 1. a. 1. q. 1. ad 1.  S. Thomas doth distinguish working in way of merit, from suffering in way of purgation: and grants that such as are dead in our lord are in security of their salvation, and therefore happy: and do rest from the labour of merit, that labour is past: they did many good works in their life time, and those follow them, they need no more. 
Ob. Phil. 3. 12. Aus. ibi. v. 15.  But some of them need purging: and therefore they may suffer and be punished. The soul departing out of this world, and going to the Tribunal of God's justice is attended by her works, and according to them receives her sentence. We must all be manifested before the judgement seat of Christ, that every one may receive the proper things of the body, 
●. Cor. 5.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3 v. 13.14.15. The form of the last judgement you have Mat 20. v. 31.32. etc. consider the respect it hath there to Works. Lut. 22.25  according as he hath done either good or evil. The work of every one shall be manifest: for the day of our lord will declare, because it shall be revealed in Fire and the work of every one what kind it is the Fire shall try. If any man's work abide which he built there upon, on the foundation Christ, he shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward. If any man's work burn, he shall suffer Detriment: but himself shall be saved: yet so as by fire.  
38. The fourth The kings of the gentiles over rule them, but you not so. cited against our doctrine of the Primacy: I Answ. First: the Primacy was not then instituted, 
Io. 21.18.  but afterwards, and therefore if our Saviour had said that none was first at that time, it were not against us. Secondly if you press the words they will make for us and against you: they will prove one greater than the rest, 
v 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  he that is the greater among you, let him become as the younger; and he that is leader, as the waiter. Which precept doth suppose a greater, and a leader among them. thirdly the sense you make would take Bishops also from the Church, for of them the Scripture saith likewise that they must not over rule the Clergy, 
1. Pet. 5.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 20.28.  and the word in Greek is the same with that whereby S. Matth. doth express the ruling which you do urge, and yet you know that the holy Ghost hath placed bishops to rule the Church. fourthly our Saviour doth not say that among the Apostles none shall be Superior, but he saith only that it must not be so among them in matter of government and subjection, as it is among the heathen Princes: and this we grant. Those Princes ordinarily, domineer imperiously, and regard not so much the good of their subjects, as their own private ends. This doth not consist with Christian discipline, and is here forbidden. Lastlie the Greek text of S. Matthew doth take away all appearance of doubt in this point: 
Mat. 20.25.26.  the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Princes of the Gentiles domineer over them and overrule them: and they that are the greater, exercise power against than: It shall not be so among you. You know the power of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here twice used: turn your lexicon and read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominium exerceo adversus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominantur adversus eos, do bear rule against them. put then all together, and you will be ashamed of your own argument.  
39 The fift; 
1. Tim. 3. 2●  brought for marriage of Priests It behoveth a bishop to be the husband of one wife. Answ. Is the meaning think you, a bishop of necessity must have a wife: or; he that hath, or hath had, more than one, is not fit to be made bishop. If you will have the first to be the sense, you are contrary not only to the practice of our Church, and of the Apostles, but also to your own fellows, and are a Religion by yourself. If you think the second be the sense, it makes nothing against us: 
S. jerom. Chrysost. Oecumen. Theoph.  we make none Bishops that are bigami, that have had more wives than one: such men are not fit for so sacred an office. There is indeed a controversy betwixt us and you, 
Vide Cocc. t. 2. l. 8. art. 6. 7.  Whether it be lawful for a Priest or bishop to take a wife. You affirm, we deny it. And the Apostle doth not contradict us; he doth not say it is lawful for a bishop to take a wife, which was to be shown in Scripture.  

1. Tim. 4.3.  40. The sixth. Some in the laste times shall come commanding or persuading to abstain from meats which God created to receive with thanks giving. Answ. There were men to come that would forbid to eat meats, esteeming them unclean, 
Epiphan. haeres. 66. Aug. haeres, 46.  and created or made by an ill cause: such were the Manichees, who did hold there were two prime causes, one good, the other bad: both eternal, both Gods. And flesh they said the bad God created. 
Aug. l. 30. con. Faust. c. 5. & 6.  The Apostle speaketh of these men as S. Augustine and others well observe, and it is manifest by the reason in the text whereby the Apostle doth impugn the foresaid men; for saith he every creature of God is good. 
v. 4.  Which proposition is evident in itself, and opposite directly to the ground of the foresaid Heretics. But this doth nothing concern us who do abstain some times by the example of our Saviour, and by the command of our Mother the Church, 
Vide Coc● tom. 2. lib. 3. a. 8. 9 10.  not for that reason of the Manichees, but for other good ends.  
41. The seventh▪ 
Rom. 1●. ●.  let every soul be subject to the higher powers, for there is no power but from God. Answ. we teach the same as you see by all our commentaries upon this place. But what your Master Caluin thinks of the business, the world knows. I refer you to the Preface of the Protestants Apology, to Monarchomachia, etc.  
42. 
Apoc. 17.18.  There is an other out of the Apocalyps to prove the Pope Antichrist. The words are, the woman which thou sawest is the great city, which hath king done over the kings of the earth. Answ. The mystery here spoken of is so profound and dark that you can find no bottom to build upon; But to endeavour upon those Hills whereon the woman sits (be they mystical, 
v. 9  all one with the Heads and Kings, or material) to raise a Fort to batter the See of Saint Peter erected and established by jesus Christ, is Antichristian. The City some interpret mystically thinking it to be the confused multitude of the Wicked, which is the City of the Devil, opposed to the City of God or Society of the Good: Others think it to be Rome as it was in S. john's time when the Emperors there abiding did persecute the Church of Christ: and as it will be about the end of the world. Be it this, or that, or some other: nothing is here avouched against us. It is not here said that the Pope is that Woman, or, that he is the Beast on which the Woman sat, or, that he is one of the Heads of the Beast, or, that he is Antichrist. No one of all these is here affirmed: why then do you allege it: what is this to the argument wherein I said, the Scripture doth no where formally contradict us? or how doth it justify your brag that you have Scripture in manifest places free from all ambiguity on your side.  
43. And thus fare, concerning the texts alleged by john White, which he affirmed to be manifestly and without ambiguity for the Protestants: where as not any one, doth in terms contradict that which our Church doth teach, which was the thing he made his reader to expect. But you will bid a man ask the Spirit for the sense of these places: And to meet with you at this turning too, so will I. You will direct him to the Spirit in yourself, in john white. I will direct him to the Spirit in the Church. My direction and resolution is well grounded, as I will declare here after: Yours is not. And if by this little which hath been said here in this Chapter a man would make a guess at your Spirit, he should quickly find his nature. First he contradicts the Spirit of the Fathers who held Purgatory, merit. etc. Secondlie he contradicts the Spirit of the Catholic Church which he doth oppose in these things. Thirdly he contradicts the Spirit of S. john the Apostle and imputes unto him a deliberate act of superstitious Idolatry (so you call adoring angels) together with gross stupidity, that being told once, and that by an Angel too, he would not forbear, but do it again. But of this, I shall speak again in an other place▪ that which for the present I conclude here is, that the Scripture doth not condemn us in plain words. You have done all you can to show it, and cannot yet find one place for this purpose. You see also by the way what I think, of your consequences; though that was not my scope in this discourse as I declared in the beginning of the former Chapter.   

THE sixth CHAPTER. That is impossible for Protestants to win the cause by Scripture.  
44. Heretics all generally affect obscurity; they draw their opponent as much as ever they can into the dark, that he may not see there what they do, or their confusion be concealed from the people, and so their credit saved. I expected clear places, I looked for a combat in the light, you should have shown in plain words in the Scripture, there is no Purgatory: Christ is not in the Sacrament really: Priests and bishops may take wives: to worship Angels is Idolatry. These and the rest of your propositions you should have shown there, if you would have won that way, and have done that which you pretended. But you have not done it, you have cited some places which have it not in the words, and in regard they are obscure to you or to the ignorant, you suspect or guess, and pretend the sense which you would have may lie secret in the words, though you cannot show it there, and we know it is not there at all. We have light enough to see that the Scripture in those places doth not as much as obscurely speak against us; we have prayer and industry, we have the Father's help, we have innumerable eyes regarding the doctrine of the Church and the Scripture, and comparing them together. In a word the assisting Spirit with all his gifts is in our Church.  
45. Now to show further how impossible a task it is for you to declare and make it evident out of Scripture that yours is the true Religion and ours not, I will turn the argument which I did use in the beginning of the former Chapter into an other form and make it thus. If the scripture doth formally avouch our doctrine and deny yours, Arg. it is impossible for you to make it evident by the Scripture that your Religion is true, and ours false: But the Scripture doth formally avouch our doctrine and deny yours; and this I will show running through the points wherein our main difference doth consist, which are the Infallibility of the Church in delivering Scripture and God's word generally, Traditions, real Presence, Oblation of Christ's body and blood in the forms of bread and wine for the remission of Sins, which is the unbloody Sacrifice, The Primacy of S, Peter, and his Pastoral office, Absolution from sins by Priests, Indulgences, justice before God, and intrinsecall in men, or inherent, justification by works, and Reward of them, keeping the Commandments, Freewill in works of grace, Vows and works of Counsel not of command, Single life, prayer for the dead, Intercession of Saints and Angels, and finally Worship of some things inanimate or senseless in regard of the reference they have to things truly capable of honour more than civil. In these general heads the rest are included, and these you name always, and stand most upon them. I am now by my promise, to bring their grounds out of Sripture, wherein I will be as brief as I can, and will begin with the nearest which is the last, and so backwards till I meet the first again. Before I begin the task two things are to be noted: The first is, that I am not in this Chapter to contend about the sense and meaning, if you pretend it is not that which the words offer immediately: but that my task is done if I bring places of scripture which affirm formally (if the words be taken in their proper sense) that which we do. A further judgement or determination of the meaning and sense of the words I bring, is to be taken from the testimony of the Spirit: The Spirit (I say) is to be judge of the sense and meaning: not the spirit of externes, or in them: but the spirit in God's Church. And this judgement is evidently on our side as I will prove in the third book. Here I am not to meddle with it: but only to find our doctrine in the same or equivalent words, and to put it here down. This you must bear in mind likewise for the argument which in the third Chapter I made out of the Fathers. It sufficed there against you to cite our doctrine out of their mouths. Of their meaning, the Spirit must be judge. And, not the Spirit in externes: but the Spirit in the Church. The second is, that, since to descend unto particulars and to inquire each one's opinion in matter of Religion among Protestant's is endless, and of infinite regard, 
3. Book 4▪ ch.  because every man holds what he lists, and doth assume to himself the judgement of controversy in Religion: I mean here to name only your two Masters, the late Euamgelists, and reformers forsooth, of the Church, Luther and Caluin; and to cite them in this business, including you as fare as you consent with them: for I intent in this Chapter to extend my former scope a little, and to show more generally the opposition of Protestants to the Scripture. Of Protestants, (for I speak now of the whole body such as it is) some be Lutherans, some be Caluinists: in some things the Lutherans oppose the Scripture more than Caluinists: in other things the Caluinists more than the Lutherans: in other both are opposite unto God's word. When you are on that side which doth consent with us, them my discourse doth not proceed against you: yet then also, my argument holds, in as much as it is confessedly true that in those points the Scripture is not against us. If (I say) at any time you descent from your masters whom I will name, and admit that they and their Spirit of interpretation are contrary to the Scripture, you may interpret yourself not to be included amongst them I speak unto: But my argument will run on against you for all the rest of the points wherein you consent and agree with them, which are almost all, in substance, howsoever there may be some little Difference about the manner. If the Scripture affirm any thing absolutely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and you grant it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, with a limitation, I go on in such cases against you as opposite unto the Scripture. So in the points of single life, keeping the commandments, freewill as you expound yourselves, tradition, divine assistance and some other. Likewise if you admit the words but understand them improperly, as in the matter of the real presence, priesthood, absolution: for in such cases your consent is but verbal, and under the words you conceal a different sense, whereby the common 
* The state of the Question that it may not be understood WE often ofsett purpose overcloude with darkness: things which are manifest we impudently deny: things false without shame we avouch: things plainly impious We propose as first principles of faith: things orthodoxal we condemn of Heresy: Scriptures at our pleasure we detort to our dreams: We boast of Fathers. When We will follow nothing less than their doctrine etc. The Confession of Zanchiu● a great Protestant concerning the proceedings of Protestant writers, Doctors and pillars of that Church. Ep. 10 〈◊〉 Sturm. fine l. 7. & 8. Miscell.  people are deceived. Of the Father's authorities I mean the same. If you admit our doctrine plainly, subscribe; and along to the next; if you do not, then attend to the plain sense of the Scripture which I produce. 
Vide Co● lat. doctr● Cath. & Protest. 〈◊〉 express●● Scripture ver●●s. 〈…〉  The obscu●●st of those things which I am to propose is invocation of Saints: yet you dare not abide ●he trial of that point by confessed testimonies of Antiquity.  
46. Touching the honour given to some things in animate for the Sanctity which they have, as relics, Cross, pictures, etc. you remember that it is relative proportionate unto the Sanctity, not absolute as I told you before. This kind of honour done to such things, You do wholly condemn. 
Debitu●● honorem & vener●●tionem &c. Con● Trid. se●● 25. in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which word yo● have interpreted b● the ●. Ni● Co●●. in e● a●●●pp.  Calu. l. 1. Instit. c. 11. & 4. c. 9 We do give it. To contradict your general denial, one example ou● of the Scriptere will serve, because it is the same reason in the rest. You esteem the dead body of a Saint, more than common earth▪ if therefore I show you that honour is in Scripture commanded to be given to the very ground in regard of relative sanctity, you will admit that in this point it makes for us against you. In the third of Exodus our lord seeing that Moses went forward to see, he called him out of the bush, 
Exod. 3. v. 4·5. Honour to the ground.  and said approach not hither: lose thy shoes from thy feet: for, the place whereon thou standest is holy ground. Hear is command and example of honour done to the ground, in regard of relative sanctity, which it had. And if the ground might have a kind of honour, why not the dust and bones of Martyrs? why not the Cross whereon Christ suffered? why not the place where he stood? why not his picture wherein he is represented? when joshua was in the field of the city of jerico, he lifted up his eyes, 
Ios. 5. v. 13.14.15.16.  and saw a man standing against him, holding a drawn sword, and he went unto him and said art thou ours or our adversaries? who answered, No. But I am a prince of the host of our lord, and now I come. joshua, fell flat on the ground, and adoring he said, what speaketh my lord to his servant? lose, 
We have need of a Mediator to Christ our Mediator. S. Bern. serm. sig. magn.  saith he, thy shoe from thy feet, for the place wherein thou dost stand is holy. And joshua did as it was commanded him.  
47. Next concerning Saints and Angels: Though we do not acknowledge them our Principal Mediators (for the chief Mediator is jesus Christ, 
appar. vide Cyrill. l. 12. Thesaur. c. 10.  God and man) Yet we believe that their subordinate mediation to speak with S. Bernard, and Intercession, and prayers in particular for us, relying on the merits of our Saviour, are profitable to us, agreeable to their happy estate and presidency, and conformable to the Scripture. You say No. Calu. 1. instit. c. 14. & 3. c. 20. Christus solus populi vota ad Deum defert. ibid. §. 20. The Scripture. The Angel of our lord said, 
Zach. 1.12. See also. Dan. 10. Intercession.  O lord of hosts how long wilt thou not have mercy on Jerusalem, and on the cities of juda, with which thou hast been angry. And in the Revelation of S. john. The four and twenty Seniors or Elders fell before the lamb, 
Apoc. 5. v. 8  having every one harps and golden vials full of odours which are the prayers of saints. This place doth prove subordinate Intercession not to be injurious to the mediation of jesus Christ, but to be included in the order which he hath serte. 
Apoc. 4. v. 2.  Consider further the circumstances of the vision to find out what people these Elders were. Behold, quoth S. john, there was a throne set in heaven, 
v. 4.  and upon the the throne one sitting etc. And round about the throne 24 thrones: and upon the thrones 24 Elders sitting, clothed about in white garments, and on their heads crowns of gold. If now you will have me to believe that these Elders, clothed in white, an attire of 
a Apoc. 3. ● 4.  saints, and crowned after the 
b 2. Ti. 4.8  victory as it seems, with golden 
c Apoc. 14. v. 14.  crowns, and sitting being now at 
d Ibid. v. 13.  rest, upon thrones round about the throne of Christ in heaven, are not saints there reigning with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* He that shall overcome and keep my works unto the end, I will give him power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Nations (so yourselves turn it) And he shall rule them with a rod of iron. Apoc. 2. v. ●6. see Matt. 25. v. 21. & 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make ruler over many things.  over the earth; or, if we must believe that the Saints whose prayers they present, be not holy men on earth: you must bring not a guess but a theological demonstration for it. I was here to bring the letter, and I stick to it, and cannot be removed unless you show clear Scripture (for Tradition you look not after) against the sense I take it in, and that it be so judged, not by you (for I esteem not your judgement) but by the Catholic Church, which is impossible as you know by that which she believeth in this point. Observe this for the next, 
Angels offer prayers. Apoc. 8. v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  and others after, that I need not repeat it. Another Angel came and stood before the altar, having a golden censar, and there were given to him many incenses, that he should give of the prayers of all saints upon the altar of gold which is before the throne of God. And the smoke of the incenses of the prayers of the saints ascended from the hand of the Angel before God. Thus for Angels and Saints offering the prayers of the Church unto God. and in this is included essentially, that they do take them after their intellectual manner, that is, understand them. Heereuppon the Church doth call upon them; and so did the Ancient Fathers, whose Testimony and Spirit might have sufficed for our example. We believe also that it is good to pray for the Dead. You say no. Calu. 3. Inst. c. 5. The Scripture. It is a holy and behooveful cogitation to pray for the dead, 
2. Mac. 12.46. Prayer for the dead, S. Aug. l. 8. de civet. c. 36.  that they may be released from their sins. I said the scripture because, to use here S. Augustine's words not my own, the books of the Maccabees not the jews but the Church esteemeth Canonical. And what Spirit is to judge which is scripture which not, you shall have examined hereafter at large.  
48. Concerning the distinction of works, into some that are commanded, others that are not; which distinction you reject. We believe that there are some works not commanded, yet proposed by way of Counsel, for attaining of greater perfection. You say no, 
Matth 9 v. 21. Evangelicall  Luth. de Vot. monast. Caluin. 4. Inst. ca 13. The scripture If thou wilt he perfect go sell the tbings which thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow me. 
Counsels. 1. Cor. 7. v. 25. Ibid. v. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  And the Apostle. Concerning virgins, I have not a commandment from our lord, but counsel I give. And again, She, the unmarried, shall be more blessed, if she remain so according to my Counsel. We believe that single life consecrated unto God, is better than wedlock. You say No. Luth. Serm. de Matr. Caluin. in 1. Cor. 7. The scripture He which joineth his virgin in matrimony doth well and he which joineth her not doth better. 
1. Cor. 7. v. 38.  We believe that Religious profession under vow is according to the word of God. 
Single life, Isay 19.21. Vows.  You say No. Luth de Vot. Monast. Calu. 4. Inst. c. 13. The scripture. They shall vow vows to our lord, and shall pay them. And we believe they are in conscience bound to pay their vows. You say no. Luth. Cal. cit. The scripture Vow ye and render to our lord God. 
Psal. 75.12.  Let me note here by the way that you discover your Church not be Gods, since it contemns these things which God foretold would be in his, and approoues as good; and if the thing were to be tried by the Spirit in any man, any man of judgement would rather acknowledge the Spirit of S. Bennet and S. Francis, which God by miracles (recorded by saints also) hath witnessed to be from him, than your spirit understanding this scripture oppositelie to their spirit.  
49. As for the commandments. We believe that he which will attain to everlasting life, must keep them. 
Mat. 19.17 Psal 14.2. Commandments kept.  You say no. Luth. in 3. Gal. Calu. in 5. Act. The scripture. If thou wilt enter into life keep the commandments. lord who shall dwell in thy tabernacle, or who shall rest in thy holy hill? he that walketh without Spot, and worketh justice. You say they are intolerable. Lut. de Libert. Christ. Calu. Antidote. Conc. Trid. sess. 6. c. 12. we say, no. The scripture. His commandments are not heavy. we believe that they may be, and have been observed. 
1. Io. 5.3.  You say No. Luth. in 4. Gal. calu. in 3. Rom. The scriptute. Zacharie and Elizabeth were both just before God, 
Luk. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal· 18. v. 8.12.  walking in all the commandments and iustifications of our lord without blame. The law of our lord is immaculate converting souls &c. the judgements of our lord be true, for thy servant keepeth them: in keeping them there is much Reward. And of King josias the scripture saith that he returned to our Lord in all his hart, 
Psal. 118.55. 4. Kings. 23. v. 5.  and in all his soul, and in all his power according to all the law of Moses. Thou sawest a few names in Sardis which have Not defiled their garments: and they shall walk with me in whites for they are worthy. 
Apoc. 3.4.  I must add one more for your comfort who brag that you know God better, and are more familiarly admitted to his secret counsels, and dearer to the spirit then other men: 
1. Io. 2 v. 3.4 etc.  In this we know that we have known him if we observe his commandments He that sayeth he knoweth him, 
Protestant's liars. the Apostles kept it. Io. 17.6.  and keepeth not his commandments is a liar and the truth is not in him: but he that keepeth his word, in him in Very Deed the charity of God is perfited. in this we know that we be in him.  
50, We believe that there is justice inherent in men, 
Dan. 6.22. justice's inherenr 1. Io. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is such in the sight and judgement of God. You say No. Luth. in 3. Gal. calu· in 8. Rom. Daniel in the scripture. Before him, God, justice hath been found in me. He that doth justice, is just, even as he, christ, is just. Moreover you cannot deny that the Apostles and many other have had charity or love, 
Rom. 13 10  and love is vital and inherent and is the fullness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Ibid. v. 9 Rom. 5.5,  and He that loveth his neighbour hath Fulfilled the law. The Charity of God is powered forth in our hearts by the holy Ghost which is given us. We believe that a man which hath charity may by God's grace avoid sin: You say No; Lut. in 2. Gal. calu. de Lib. ar. l. 1. all his actions you say are sins. The scripture. 
1. Io 3.9. Sinne. eschewed 1. Io. 5.18. ● habit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Every one that is borne of God committeth not sin, because his seed abideth in him. and again, every one which is borne of God sinneth not: but the generation of God preserveth him and the wicked one toucheth him not.  
51. Liberty or power to make choice of good to Salvation by the assistance of God's grace, and to eschew that which is bad: Also, to make choice of the better in good things occurring, we acknowledge, You deny. Lut. art. 36. Cal. Conf. f●d. p. 108. 2. Inst. c. 3. 
Deut. 30. v. 15.19. Liberty  The scripture. I have set before thee this day, life and good, and contrariwise death and evil, that thou mayst love our lord thy God and walk in his ways, and keep his commandments etc. I have proposed unto you life and death, blessing and cursing: Choose therefore life, that both thou mayest live and thy seed. 
1. Cor. 7. ●7  And the Apostle, He that hath determined in his hart being settled, not having Necessity, but having Power of his own Will, and hath judged this in his hart to keep his virgin, doth well. Therefore he that joineth his virgin in Matrimony doth well, and he that joineth her not doth better. Let me add one more out of Genesis, 
Gen. 4 7. Vide S. Aug. l. 15. de civet. c▪ 7. Ps. 118. v. 112. S. jerom. ●. 8. Sept. ibid. 1. Cor. 9. 2●  The lust thereof shall be under thee and thou shalt have Dominion over it. we believe that good works may be done in contemplation of a reward, or crown: You say No. Luth. in Fest. OO. SS. Calu. in Antid. sess. 6. c. 16. David. I have inclined my hart to do thy iustifications forever, for Reward. and the The Apostle. Every one that striveth for mastery refraineth himself from all things▪ and they certes that they may receive a corruptible crown: but we an incorruptible. we believe that men have reward for their works given them by God's justice: You say No. Luth in 2. Gal. Caluin in 4. Rom. 
Matt. 16.27. Reward and Merit, Apoc. 22.12.  The Scripture. The son of man shall come in the glory of his Father with his Angels, and then will he Render to every one according to his works. Behold I come quickly and my Reward is with me, to Render to every man according to his works. Thou sawest a few names in Sardis, which have not defiled their garment, and they shall walk with me in whites, 
Apoc. 3.4.  because they are Worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they merit and deserve it. 
2. Tim. 4.8  And the Apostle. There is laid us for me a Crown of justice, which our lord will Render to me in that day a just judge; and not only to me but to them also that love his coming. We believe that a man may increase in justice, according to that in the Revelation he that is just let him be justified yet and let the holy be sanctified yet, 
Apoc. 22.11.  And we believe that men are not justified by faith only, 
ja, 2.24. works justify.  but also by works done by the Assistance and help of God's grace. You say, By faith only. Luth. in 2. Gal. Cal. in Antid. sess. 6. c. 9 The Scripture. A man is justified by works and not by faith only.  
52. We believe that upon S. Peter, by grace made a Rock, the Church was built: You say no. Luth. in 16. Matth. Caluin. ibid. The Scripture: 
Mat. 16.18 Primacy.  Thou art Peter, a rock, and upon this rock will I build my Church: In the Syriac in which language our Saviour spoke the thing is yet clearer, for in both places for that we read Peter, and Rock, is the same word Cephas, thus: thou art Cephas, and upon this Cephas will I build my Church. Moreover the circumstances of the text, and the connexion of the speech do convince that the Church was built on Peter; and the Fathers, unpartial judges, so understood it: witness your own men (for here I am not to allege Antiquity) D●naeus: 
Dan. Con● 3.16.277, pessimè Zanc. de Eccles. c. 9 c. 8. col. 94▪  The Fathers interpreted naughtily those words of Christ, Matth. 16. Thou art Peter etc. of the person of Peter: Zanchius another great Protestant, The Father's exposition, upon this Rock that is, upon Peter, is not admitted, and Luther the great Apostle of protestancy: Here all, 
Lut. in 2. Pet. c. 5. fol▪ 490.  either Fathers or Doctors as many as hitherto have interpreted Scriptures have stambled, as when, that of Matth. 16. Thou art Peter etc. They interpret of the Pope. We believe that one of the Apostles peculiarly was made Pastor of the Church. You say, No. Luth. in Assert. art. 25. Calu. 4. Inst. c. 6. The Scripture Peter feed My Sheep. 
Io. 21.18▪  We believe that the Apostles, and their Successors had power to forgive and to retain sins: You say, No. Calu. 3. Inst. c. 3. & 4. c. 19 Luther here so overlasheth onthe affirmative side that in his book de Clavibus he avoucheth the keys to appertain to all Christians equally every way. 
Omnibus modis Luther's Ghostly Father▪  And in another place (de abrog. mi. pr.) he holds that if the Devil should absolve, it were valid. Dum vitant stulti vitia etc. In the scripture power to forgive sins (I do not say to declare them forgiven, or hidden and not imputed as you mince it, but to forgive and detain Sins) is given to Men only, and to some, 
Io 20. v. 22 Absolution.  not to all. The scripture. Whose sins you shall forgive they are forgiven them, and whose you shall retain they are retained. We believe that power was given to S. Peter and to the Church to release men by way of indulgence, from temporal punishment remaining due for sin: You say No. Luth. Cap. Babil. Caluin. l. vnic. Inst. cap. 9 The scripture. Whatsoever thou Peter shalt bind on earth shall be bound also in the heavens: 
Matt 16 19 Indulgences.  and Whatsoever thou shalt lose in earth, it shall be loosed also in the heavens.  
53. In the matter of the Eucharist, the Protestant school is divided about the real Presence, and you follow Caluine: So do jewel, Perkins, Rainolds, Wittaker, Bilson, White, etc. And howsoever some of your fellows in words admit a real Presence, being forced there unto by the arguments of our men, yet they also when they are looked into, are essentially Caluinists in this point, believing no more that Christ is in the signs, or in the forms of bread and wine, than a man's lands are in the Chest where his writings be, or in his father's will and testament whereby they were made his, which is Whites' example. We believe that in the Eucharist, under the accidents of bread and wine there is the body and blood of jesus Christ; You say No. So john Caluins' school. Our saviour in the scripture. This is my body; 
Mat 26. v. 27.28. Real Presence.  This is my blood. We believe that the bread which our Saviour gave, was in substance flesh, the very same with that which was given on the cross, for the redemption of the world: You say No: it was not in substance flesh but plain bread. Calu. school. Our Saviour in the scripture. 
Io. 6 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Luk. 22.19▪  The bread which I will give is my flesh, which I will give for the life of the world. This is my body which is given, for you. We believe that the drink in the Cup, in form of wine, was shed for us, and therefore was in substance blood, and not wine: You say No, it was mere wine. Calu. School. The Scripture. 
Luk. 22.20. Io. 6.55.  This is the chalice the new Testament in my blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Chalice is shed for you, My flesh is meat indeed, and my blood is drink indeed. We believe that the Church is to eat the flesh of our Saviour; and to drink his blood. You say No. Calu. school The Scripture. Unless you eat the flesh of the son of man, and drink his blood you shall not have life in you. We believe that the Christian church doth Sacrifice and offer unto God public an Oblation every where. You say No, There is is no Sacrificing or offering of any public Oblation since Christ offered himself at Jerusalem on the cross. Luth. de for. Mis. pro Eccl. wit. Calu. 4. Inst. c. 18. The Scripture From the rising of the Son even to the going down, 
Màlae 111 Oblation  great is my name among the Gentiles and in ●uery place there is sacrificing and there is offered to my name a Clean Oblation, because my name is great among the Gentiles saith the lord of hosts. Is is pretty to see how you offer to interpret this place of your works, as if they were the clean Oblation here spoken of and opposed to the public visible Sacrifices of the jews, when as notwithstanding you teach and maintain that all your works are fowl and impure; 
Luth. de bo● oper. fol. 581. Gal. l. 1 de lib. arb. p. 141.  All your justice or righteousness as the cloth of a menstrued woman; all your fairest and best actions mortal sins. These, forsooth, are that which God himself esteems a clean Oblation. These are the rare Sacrifice which could not be found among the jews. Further, we believe that our Saviour being a Priest according to the Order of Melchisedech, 
Psal. 109.4 Heb. 5.6.  did offer his body and blood after an unbloody manner before his passion, for his Church, and for the remission of Sins: And that he did ordain it should be continued and frequented in the Church, which is to offer and institute a Propitiatory Sacrifice. You say No. Luth. de Capt. Bab. Cal. 4. Inst. c. 18. & 1. Cor. 9 The Scripture This is my body which is given for you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is broken for you. Do This. 
Luk. 22.19 1. Cor. 11.24. Mat. 26.28 Luk. 22.20. Propitiatory Sacrifice.  This is my blood of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is shed for many unto remission of Sins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which translated word by word is, This the chalice, the new Testament in my blood, which chalice is shed for you. In which sentence the word signifying effusion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not accord with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth blood, but with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 26.28 Mar. 14.24. Luk. 22 20. and of the Body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11 24.  which signifieth the Chalice, as every Syntaxian knows; whereby the sense is, This the Chalice which chalice is shed for you. And since you cannot exclude the time present because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports it, and all the Greek texts of the Evangelists agree in it, it is clear that then, before the passion, at the last supper, the chalice was shed for the Church, and for remission of Sins, by jesus Christ a Priest according to the Order of Melchisedech; And this we call an unblody and propitiatory Sacrifice. We believe; that under jesus Christ our high Priest there are Priests in the new Testament▪ You say No. Luth. Abrog. Mis. pri. Calu. 4. Inst. c. 18. 
Isay 66. v. 19.20.21. Priests Episcopi & Presbyteri propriè iam in Ecclesia vocantur Sacerdotes 8 Aug. li. 20 de Ciu. c. 10.  The Scripture▪ I will send of them that shall be saved to the Gentiles into the sea, into Africa and Lydia: into Italy and Greece; to the Lands far of etc. And I will take of them to be Priests and Levites saith our lord. we believe the Apostles, and their successors were by Christ's institution, for a perpetual memory and representation of his death and passion, to do that which our Saviour did at his last Supper, that is (as I have declared by the Gospel) to offer unbloody Sacrifice. You say No. Luth. Calu. cit. The Scripture. 
Luk. 22.19.  Do this for a commemoration of me. we believe that there is also in the Christian Church, an Altar: these three things Sacrifice, Priest, and Altar having a reference of coexistence. You say No. Luth. for. Mis. Eccl. Wit. Calu. 4. inst. cit. & 1. Cor. 9: The Scripture. In that day there shall be an Altar of our Lord in the midst of the land of Egypt. 
Isay 19.19 Altars. Heb. 13, 10  And the Apostle. We have an Altar whereof they have not power to eat who serve the tabernacle.  
54. We believe that Traditions are to be observed, whether received from the Apostles in writing, or else by word of mouth: You say No. Luth. Post. in fest. sancti Steph. Calu. 4. inst. c. 8. &. Antid. sess. 4 Kemn. ibid. The Scripture Hold the traditions which you have learned, 
2. Thess. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Traditions.  whether it be by word, or by our Epistle. We believe that God's word shall by divine Assistance be continually delivered by word of Mouth, and openly be still professed. You acknowledge no infallible delivery of true doctrine by word of Mouth. Luth. Calu. cit, & Beza not. Eccl. whitt. cont. 2. q. 4. c. 3. & q. 5. c. 17. The Scripture▪ 
Isay 59. 2●.  My words that I have put in thy mouth shall not departed out of thy Mouth, and out of the mouth of thy seed, and out of the mouth of the seed of thy seed saith our lord from this present and for ever. The same place your brother Puritan, doth also contradict, in denying a perpetual visible Church. We believe that the Church is assisted by the holy Ghost to all truth. You say No And so do all Heretics. Our Saviour in the Scripture. 
Io. 14.16. & 16. v. 13  I will give you another Paraclete that he may abide with you for ever, the Spirit of Truth; he shall teach you all truth;  
55. Thus I am come in fine, to the first again which doth confirm all the rest, 
Remember what I said in the beginning of this Chapter.  in so much that what I have here showed, in the last place out of Scripture, doth prove, that the Church doctrine delivered by word of Mouth is all true, whether it be written down in the Bible, or be not: for these places of Tradition by word; the word of God ever in the mouth of the Church, and the Spirit suggesting, and teaching all truth, are not limited in the Scripture to writing, as in the text, you see. And therefore, now I repeat my argument made in the beginning of this Chapter. If the Scripture doth formally avouch our doctrine, and deny yours in the main points wherein we differ, Arg. it is evidently impossible for you, or any man breathing to make it evident by the Scripture that the Apostles and primitive Church were of your Religion not of ours, or, that yours is true, ours false: But the Scripture doth avouch our doctrine, and deny yours in the main points wherein we differed as I have shown: Therefore it is evidently impossible for you or any man breathing to make it evident by the Scripture that the Apostles and primitive Church were of your religion, not of ●urs, or, that yours is true, ours false.  
56. Now since your doctrine is thus contrary to God's word, and consequently, your spirit being rubbeth upon this tuchstone being found to be counterfeit, it were not amiss to look about from whence you had your doctrine, and whence your Spirit came. Which thing I could find out without much ado, and would set down here, but that I have already been to long. I will therefore only \ show you the way to find it, and so conclude. Look out the place where God's commandments are never kept but esteemed impossible: where all actions are sins: and sins never remitted or wiped clean away: where there is no Indulgence or remission of any pain due to sin, no works of supererogation acknowledged, no state of perfection, no Merit of works, no Liberty to do well, no prayer for the dead, no Communion with saints in heaven, nor, prayers made unto them, where Priestly function is abhorred, holy Sacrifice blasphemed: and the very Images of Christ and his Saint's loathed and detested. Where there is no justice inherent, no constant rectitude or infallibility of judgement, no continual visibility of sacred Profession, no Unity in Religion: but a confused admittance of all that are against the Catholic: of Wicklefists and Hussites, 
Luther doth confess it in his Book de missa pri. tom. 7. fol. 228. Wittemb a. 1558. See Luther's life by Mr Brereley c● 1. ● 2.  and Arians and Atheists and all people that will obstinately refuse confession of their Sins, works of piety, and the common Creed, and make themselues, their own wits the judge of all, look out this place and the rest you will find there. I have heard, and read, and do believe, that the spirit which instructed Luther your Master, came from thence.   

The Conclusion.  
THe protestants are not able to give satisfaction in the Question of the Church; whereby, as also by their Opposition to the Scripture and Antiquity, it is manifest that theirs is not the true Religion, which or where else soever the true Religion be.  
   

THE SECOND BOOK. WHEREIN IS DECLARED which is the true Church.  

THE FIRST CHAPTER. Showing by authority of holy scripture that the true Christian Church is Catholic for time and place.  
1. SINCE your Church cannot be proved to be Catholic or universal in regard of a general communion which the world and perpetual visibility, you pretend there is no necessity of any such latitude of place or time: and would persuade us that it is Catholic for doctrine, because it holds the three Creeds, with Baptism and the Supper: and is not tied to one time or Nation, but such as may be in any: which you call negative universality for time and place, and for doctrine positive. Thou seemest to speak acutelie (said S. Augustine to Vincentius a man of the Rogation Heresy, and your Master in the way of defending your Religion as it seems) when thou dost interpret the name Catholic, 
S. Aug. ep. 48,  by the observation of all divine Precepts and all Sacraments, and not of the communion of the whole world etc. but indeed the thing which thou dost endeavour to persuade us is that only Rogatians have remained who are rightly to be called Catholics by the observation of all the divine laws and all Sacraments, and that you only are the men in whom the son of man may find faith when he comes. Pardon us: we believe it not. And afterwards in the same Epistle, you are with us in baptism, in the Creed, in the rest of our lords Sacraments: In the spirit of Unity, and in the band of peace, and finally in the Catholic church you are not with us. As that Rogatian, so you in your interpretation would seem acute, but unto such only as neither know Scripture, nor the state of the Question. It is true that the doctrine of the true Church is perfect, and the Object of her faith entire in itself: but in your books and belief it is mangled and divided so, that part only is there allowed, as hereafter shall appear. The Question is not here about that, but about the Church: that is, about a certain congregation of men, and about the Universality of such a Congregation, not negative, as you would have it, but positive, of time and place. And because you admit not a positive universality, that is, a being of the Church in all Nations, and in all times, I will demonstrate unto you by Scripture the Universality of the true Church which soever it be, whether the Roman or any other: of which further point I will not dispute in this Chapter. And although the scripture be full of testimonies for this universality, I will allege a few only, and those in order out of Moses, the Psalms, Prophets and Gospel; which being well looked into, will suffice.  
2. But first lest you rhinke you are to open your eyes to look on a Church, and it invisible, by reason that in the Creed we believe the Church, you must consider that the eye of faith, and the corporal eye may both find their objects in one and the same thing. We read the Scripture and believe the sense: The Apostles saw our Saviour, and believed he was the Son of God: The faithful assembled when the holy Ghost came amongst them, were visible, and yet they where the Church. First therefore in a word I will declare that the Church of God, which soever be, is visible: secondly I will show you the greatness of it, which is the thing I principally do intent in this Chapter: thirdly the durance or perpetuity, that you may frame in your understanding the true conceit of the Church of God.  
3. And first touching the visibility, or to speak yet more generally touching the sensible perceptibility of the thing we speak of, it is clear that, that which makes a continual noise, 
visibility.  and is always speaking, and in all men's eyes, and cannot be hid, is a thing sensible unto men that have eyes and ears; and if this thing be in all Nations and at all times, it is sensible to all the world; Now this is the condition of the Church of God, 
Psal. 18. v. 6. Isa. 52. v. 10  which soever it be, which I prove thus by Scripture He hath put his tabernacle in the Sun saith David, and isaiah, Our lord hath prepared his holy arm in the eyes of all the Gentiles, and all the ends of the earth shall see the salvation of our God. They of the west shall fear the name of our Lord, and they of the rising of the sun his glory, when he shall come as a violent stream, 
59 v. 19.20 21.  which the spirit of our Lord driveth, and there shall come the Redeemer to Zion and to them that return from iniquity in jacob saith our Lord. This is my covenant with them saith our Lord. My spirit that is in thee, and my words that I have put in thy mouth, shall not departed out of thy mouth, and out of the mouth of thy seed, and out of the mouth, of the seed of thy seed saith our Lord, 
62. v. 6. Mat. 5. v. 15 See S. Aug. enar. in ps. 47.  from this present and for ever Upon thy walls jerusalem I have appointed watchmen: All the day and all the night for ever they shall not hold their peace. You are the light of the world: a city cannot be hid. situated on a mountain.  
4. I omit the allegation of more authorities, because hereafter I shall speak more of this matter, and these few declare, and prove manifestly the truth of that which I said. I go therefore on to the chief point intended in this Chapter which is to show Gods eternal and inviolable ordinance about the Church's universality; 
Universality. Gal. 3.  And to begin with Moses; we have in him the promise of an ample Posterity to old Abraham, Father of Believers made by God himself, and expounded by S. Paul of the Church of Christ, 
Gen. 22. v. 17.  I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is in the sea shore: thy seed shall possess the gates of their enemies, and in thy seed shall be blessed all the Nations of the earth. This did God then confirm with an oath: and proceeding in the promise, 
28. v. 14.  confirmed it again to jacob afterward: thy seed shall he as the dust of the earth, thou shalt be dilated to the west and to the east, and to the north, and to the south, and in thee, and in thy seed, all the tribes of the earth shall be blessed. Next in the psalms we hear God the Father saying unto his son our Saviour, 
Psal. 2. v. 8  ask of me and I will give the Gentiles for thine inheritance, and thy possession the ends of the earth: and the Prophet adds in an other psalm, all the ends of the earth shall remember and be converted unto our Lord, 
21. v. 28.29  and all the families of the Gentiles shall adore in his sight All Nations whatsoever thou hast made shall come and shall adore before thee o lord. 
65. v. 6.   
5. Among the Prophets, isaiah. In the latter days the mountain of the house of our lord shall be prepared in the top of mountains, and shall be raised above the little hills, 
Isa. 2 v. 2.3  and all Nations shall flow unto it: and many people shall go and shall say, come and let us go up to the mount of our lord, and to the house of the God of jacob: and he will teach us his ways, and we shall walk in his paths. And again: upon thee o jerusalem shall our lord arise, and his glory shall beseen upon thee: and the Gentiles shall walk in thy light and kings in the brightness of the rising: 
60. v. 2.3.4 5.  lift up thine eyes round about and behold, all these are gathered together: they are come unto thee: thy sons shall come from a fare, and thy daughters shall arise from thy side: then shalt thou see and shalt abound, and thy hart shall wonder and be enlarged when the multitude of the sea shall be converted unto thee, the strength of Gentiles shall come to thee. After him Daniel: I beheld in the vision of the night, and lo with the clouds of heaven there came in as it were the son of man, 
Dan. 7. v. 13.14.  and he came even to the ancient of days and in his sight they offered him; and he gave him power, and honour and kingdom: and all people, tribes, and tongues shall serve him, his power is an eternal power that shall not be taken away, and his kingdeme shall not be corrupted. The like is in the rest: I add only Malachi which is the last, and nearest to our Saviour's time: from the rising of the sun even to the going down, 
Mal. 1. v. 11  great is my name among the Gentiles, and in every place there is sacrificing, and there is offered unto my name a clean Oblation, because my name is great among the Gentiles, saith the lord of hosts.  
6. As the old Testament, so the new doth establish the foresaid universality of the Church, and our Saviour doth give commission unto his disciples, and to their Successors to raise such a one. All power, saith he, is given me in heaven and in earth going therefore teach ye all Nations, 
Mat. 28. v. 19.20.  baptising them in the name of the Father and of the son and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days even to the consummation of the world. Going into the world preach the Gospel to all creatures. And in another, 
Mar. 16. v. 15.  he declares the issue of the foresaid prophetical speeches, against such as would have imagined they were conditional speeches only. These are the words which I spoke to you, 
Luk. 24. v. 44.45.46  when I was yet with you, that all things must needs be fulfiled which are written in the law of Moses; and the prophets, and the psalms of me: then he opened their understanding that they might understand the scriptures; and he said unto them, that so it is written, and so it behoved Christ to suffer, and to rise again the third day from the dead: and penance to be preached in his name, and remission of sins to all Nations beginning at jerusalem. I need not add any more: for by this, is abundantly shown that the Christian Church was by the intention of God the Father, and of his son jesus Christ, to be in the communion of all Nations, and Catholic in this positive sense: and that all this infallibly was to be, and would be fulfiled. And thus much no jew, nor Christian▪ turn about which way he will can deny.  
7· Now further, lest one should foolishly conceive that in the primitive time it had gotten to this amplitude fully, and then decayed, I proceed and show that the same Church is universall for time likewise; and indeed, this tergiversation might be refuted by experience, because the world knows that many Nations came into the Church since that time (which is S. Augustine's argument against the Donatists, who thought by that means to deceive the Catholics, and delude their arguments of universality) but here I will prove it by Scripture: And first I might urge to this purpose the testimonies already cited, both because the extent of the Church unto all Nations doth consequently reach unto all times: 
Perpetuity.  all Nations and people being not at one time converted, and Christian; as also, because some do express a perpetuity; but the Scripture being full, I will add more. God the Father in the Psalms, speaking of his son, amongst other things, saith. 
Psal. 88 v. 28.29.37▪ 38,  I will put him as the first begotten high above the kings of the earth, and I will keep my mercy unto him forever, and my testament faithful unto him: I will put his seed for ever and ever, and his throne as the days of heaven etc. His seed shall continue for ever, and his throne as the sun in my sight, and as the moon perfect forever. 
Isa. 62. v. 3▪ 4.  And of the Church, thou shalt be a crown of glory in the hand of our Lord, and a diadem of a kingdom in the hand of thy God: thou shalt be no more called Forsaken, and thy land shall be no more called Desolate: but thou shalt be called my will in her: and thy land inhabited, because it hath well pleased our Lord in thee: and thy land shall be inhabited. I will make a league of peace to them, an everlasting covenant shall be to them: 
Ezech. 37. v. 26.27.28.  and I will form them, and will give my sanctification in the midst of them forever; and my tabernacle shall be in them, and I will be their God, and they shall be my people; and the Gentiles shall know that I am the Lord the Sanctifier of Israel, when my sanctification shall be in the midst of them for ever. The God of heaven will raise up a kingdom; 
Dan. 2. v. 44.  that shall not be dissipated for ever, and this kingdom shall not be delivered to an other people: and it shall break in pieces and shall consume all those kingdoms, and itself shall stand for ever. To which the new Testament doth consent. 
Luk. 1. v. 33 Mat. 16. v. 19  he, Christ, shall reign in the house of jacob for ever, and of his kingdom there shall be no end. Upon this rock will I build my Church, and the gates of hell shall not prevail against it. 
28. v. 20.  I am with you all days even to the consummation of the world. 
joh. 14. v. 15  I will ask my father and he will give you another paraclete, that he may abide, 
S. Aug. de unit. Eccl. c. 13. Mat. 13. v. 30.  with you forever etc. The like is in many other places, amongst which S. Augustine doth urge that of S. Matthew, let both grow till harvest; because our Saviour doth expound himself by the field to have understood the world, by the good seed▪ the children of that kingdom, 
v. 37. etc.  by the cockle the children of the wicked one, by the harvest the end of the world, so that both are to grow until then. Lastlie, that I leave not the Apostle of the Gentiles out in this business, He (Christ) gave some Apostles, 
Ephes. 4. v▪ 11.12.  and some Prophets and other some Evangelists, and other some Pastors, and Doctors, to the consummation of the Saints, unto the work of the ministry, unto the edifying of the body of Christ: until we meet all in the Unity of faith and knowledge of the son of God.  
8. This congregation, 
Unity. Io. 10.16,  or Church notwithstanding the foresaid greatness ad extension is but one, being one fold, and one body, under one Pastor and one head jesus Christ: 
Ephes. 4▪ v. 16.  of whom (saith the Apostle) the whole body compact and knit together by all juncture of subministration, according to the operation into the measure of every member, maketh the increase of the body unto the edifying of itself in Charity. By which words we are taught likewise that this body is heterogeneal, that is, 
See more of this in the 3. Book. 6 c▪  consisting of diverse kinds of parts, as man's body is, whereunto this mystical body is compared: having in it, eyes, mouth, feet, and the like in proportion: 
1. Cor. 12▪  which may be understood more fully out of the Epistle of the same Apostle to the Corinthians.  
9 And thus fare I have proceeded in the Scripture: showing you there the Church of God, built on a rock, against which the gates of hell cannot prevail, a perpetual kingdom if you believe God, that shall not be dissipated, corrupted, delivered to another people: that shall stand for ever, shall have no end, a people that shall be no more forsaken, no more desolate. They shall have the Spirit with them, abiding with them, not departing from them, and jesus Christ with them all days to the consummation of the world, and the Sanctification of God in the midst of them for ever. Into their communion shall come the streingth of Nations, the multitude of the sea, all kings, and people, and tongues: all the families of the Gentiles, all Nations what soever. They shall be dilated to the East, West, North, and South: and shall be multiplied as the dust of the earth, as the sand of the Sea, as the stars in heaven. They shall be as the sun in the sight of God, and as the days of heaven. They shall have pastors and Doctors to the world's end: the word of God shall never out of their mouths, and thy shall not hold their peace day nor night for ever.  
10. Compare this now to your Church, to your company: which we have searched and hunted after in the former book, but could not get tidings of, in all the world before Luther. I, in the mean time will on further to look out this Church of God. But first I would have you to note, that as in the natural body there are many superfluous material parts of flesh, fat, and some other even in the hands, ears, and eyes (as you see in men that are gross) which parts though they be coherent now, are not resumed all in the resurrection, because they would extend and increase the body unto more than the just bigness of the man, and beyond the original proportion of the soul: So in this mystical body of jesus Christ, are many parts, which will not rise with it unto glory: and therefore are multiplied above the number which is written in the book of life: yet being called (as many are called, few chosen) for a time they do believe; but they fall again before they die. Another thing you may note if you please: that as the natural body receiving the soul when the principal parts are prepared, doth grow and flourish, and afterwards looseth again the exterior beauty in old age: So the Church received the Spirit when, by the instruction of the son of God, the chief parts (the Apostles) were prepared, and then did extend itself in bigness, and flourished, but in her old age, in the days of Antichrist she will lose her exterior beauty and majesty, and be grievously afflicted, and persecuted for a 
* 
The Church in the time of her extreme persecution will be visible, for persecution itself is an evident argument of visibility, as in England you see: At the same time she will be also Catholic and spread over the earth as S. john telleth in the twentith Chapter of his revelation, where of the persecutors he saith, they ascended upon the breadth of the earth, and compassed the camp of the saints, and the beloved city. Upon which words clear enough in themselves. S. Augustine in his books De cluitate Dei writeth thus. They are not said to come into one place as though the camp of the Saints, or the beloved City should be in some one place, since this indeed is nothing but the Church of Christ spread over the whole world: And therefore wheresoever this Church shall be then (which shall be in all Nations, for so much is insinuated by the latitude of the earth) there shall be God's beloved City, there shall she be besieged by all her enemies, for they also shall be in all Nations with her. So he li. 20. c. 11.  
Moreover that extreme persecution of Antichrist shall be very short, as enduring some three years and a half, which the Scripture also hath declared. He, Antichrist, shall think that he can change times and laws, and they shall be delivered into his hands even to a time, times and half a tyme. Dan 7.25. Power was given to it, the Beast, to work two and forty months. Ap. 13.5. They shall tread under foot the holy City two and forty months. Ap. 11.2. From the time when the Continual Sacrifice shall be taken away, and the abomination shall be set up 1290. Days▪ Dan. 12.11. See also Ap. 12. v. 6. & 14.   time as S. john doth foretell. But now to find this Church.   

THE SECOND CHAPTER. The Catholic Church assigned.  
11. Having seen the picture of the Catholic Church as in Scripture it hath been drawn by God himself; it is not hard for him that will cast an eye upon the world and compare this picture with the communities he finds there, to discover among all Churches and congregations which is the Catholic, or to learn it if he will but ask the question of any man. For all, 
S. Aug. de vera relig. c 7.  and even Heretics and Schismatics as S. Augustine long ago did observe, when they talk not with those of their own sect; but with others, do, whether they will or no, call no other Catholic but the Catholic: because they cannot otherwise be understood unless they design her by that name, which the whole world calls her by. Men generally being demanded which are Catholics point at us: and being asked which Church is the Catholic, do direct unto that which is in communion with the Roman See. This was known to be the Catholic Church in the time of S. Paul: this was acknowledged to be the Catholic Church in the time of S. Augugustine, and S. Gregory, and ever since, and is now. Ask all Christians such only excepted as yourselves condemn for heretics, and they will tell you so. Ask jews and Pagans and they will tell you this is the Church of jesus Christ: ask your fellows White, cowel, and such others, and they will send you to this.  
12. If a man should have come to Luther when he did look round about for company, and found none of his opinion, and should have said unto him, Sir Luther, in the Bible there is an ample description of a perpetual Catholic Church, I pray you which is it, that I may be Christian in communion of that Church; Your Doctor for his hart could have directed to no other, then to that Congregation which then was in communion with the bishop of Rome. For to you, he could not have directed him, because, poor men, you were not in the world as yet, with your Religion, nor ever deserved the name of Catholic, as in the former book to your confusion hath been seen. To have said that he; a sole man, was the Catholic Church, which the Scripture speaks of, had been to multiply himself over the world into many Nations, and into millions of men at once. To the jews or Pagans he could with no face have sent him, and had he done so, they would have given him the lie. It rests therefore that Luther, and so Caluin, so jewel, must have directed him to us, and have told him, the Catholic Church is that, which hath and still had communion with the Roman See.  
13. I know some of your fellows would send a man to the Grecians, and some further to the Aethiopians: but these are not Protestants, as the Grecians declare themselves, and by the Aethiopians doctrine he may see, that is not blind. Neither hath the Grecian belief in those things wherein they differ from the Church of Rome, ever been in the general communion of the Christian world, and therefore Grecisme is not, nor ever was Catholic: and the same it is of Aethiopians, and all others. Another shift you have, and this is to say the Catholic Church is invisible, among the Romans, the Grecians, Aethiopians, Germans, and others, but lies hid. This would trouble the man surely, for how should he be instructed by her, and embrace her communion unless he could find her? and how should he find her, if she did not appear but were invisible? moreover he would say, that the Church which the Scripture hath described is there also declared to be perpetually visible, with gates ever open, the Pastors always exercising their holy function, and God's word in their mouth ever: for this Church he doth inquire, show him this Church and he will trouble you no longer, for the rest he shall have there. A third shift is to send him to the primitive Church, and to tell him that indeed, then was this communion with all Nations, this ample Church which the Scripture doth commend, was then, but since it decayed; and now you are building it again. This journey were to long for him; he is not able to read books, otherwise he would not trouble you, nor your Congregation at all, for he should easily find the thing himself: wherefore that he may be directed by the judgement of other men better seen in that business, he desires to know, which and where is the present Catholic Church, and by that Church he will be directed about former times; he desires therefore D. Luther to tell him where the Catholic Church is now, for such a perpetual one the Bible speaks of. This question must be answered; the man that doth ask it may be any that is in England, for example, and it might have been answered in Lurhers' time who was your Master, for which reason I tie the question to that time for the more perspicuity, and leave the man with you to answer for your Master.  
14. Your fellows finding here no way to fly the question do confess, that the known Church of the world in Luther's time, that which had communion with the Pope, was the Catholic Church, and labour to find her in error and Apostasy. So White, Field and other of your companions, so Luther, so Caluin. Of errors I will speak hereafter, I look now for the Church only, because this is to be found first before we dispute of further matters. And thus I urge. That Church which all the world doth say is the catholic church, we likewise Arg. 1 if we will not be ridiculously senseless must believe to be the Catholic church, as we must believe that is Rome which the world 
We profess the Church of Rome itself in all ages to have been the visible Church of God So white. Defence, c. 41. in the name of his fellows. we most firmly believe, all the Churches in the World wherein our Fathers lived and died, to have been the true Churches of God, in which undoubtedly salvation was to be found Field. Church l. 3. c 8 and c. 47. We never doubted but that the Churches wherein those holy men (S. Bernard, S. Dominick. etc.) did live and die were the true Churches of God, and held the saving profession of heavenly truth. See him also in the sixth Chap. of the same Book. We confess that all Christian good is in the Papacy, and that from thence it came down to us. Luth. Epist. count. Anabapt. & ibid. I say further that in the Papacy is the true Christianity, yea the true kernel of Christianity. and upon the 28. of Genes. We Confess the Church to be among the Papists, for they have Baptism, Absolution, the text of the Gospel: and there are many godly among them. We deny not that the Churches remain under the Pope's tyraenny, but they are such as with sacrilegious impiety he hath profaned. etc. Caluin. 4. Inst. c. 3. and upon 2 thessal 2. he confesseth the Church communicating with the Pope, to be Temple and Sanctuary of God.  saith is Rome, and, that London, which the world saith is London: But the whole world saith that the company of Christians in communion with the See of Rome is the catholic church, for so your fellows, so your Masters, so we, so jews, so Pagans: and no other can be found: wherefore since God's word and promise of a perpetual and universal Church must needs be true, we must believe that it is this.  
15. Moreover the Religion which you call Papistry, is now spread over the face of the earth, in almost all Nations, and was confessedly the general Religion of the christian world before Luther, for many hundred Arg. 2 years together, wherefore this Religion is catholic, and this company the catholic church of God. You answer, first, that the Grecians agreed not with us. But this makes not for protestancy: And moerover in your sense it is false: for though they have not been continually in our communion all this time, yet in this time they have been in our communion. And so have the armenians, and others too: which is all that I have said, and sufficient for to demonstrate that our communion hath been catholic in the time I have spoken of. And if you will plead for them that also their Schism hath been sometimes thus catholic I answer as before, that Grecisme was never generally the faith of Christendom, nor any other faith whatsoever, but that only which we profess: not the Grecian I say, not the Aethiopian, not the Armenian, not the Berengarian, the Waldesian, the Lutheran, the Caluinian, none at all: and herein the Histories of all Countries, and the memories of all Nations bear me witness. Secondly, you say that Mahomet hath seduced a great part of the world, and so restrained the latitude which we pretend. Whereunto I answer, first, notwithstanding Mahomete and his company, that the communion of the christian world hath been with us, and with no other, which is all I desire. I answer secondly, that our community hath gained more in the mean time, than ever the Pagan took away, by an infinite increase both in this old, and also in the new world. Witness all those Nations in Europe which have been converted since that Impostor came, besides the daily and admirable increase in India, japonia, Brasile, China, and other places. You answer thirdly, that all thos● worlds of people have been in error. But this is impertinent, for here I look only for the church, that we may find it, and when we have found it, we will inquire then whether it hath erred or no. And that this is the Catholic Church is evident because no other is, or hath been in the general communion of Nations, but only this: nor ever any for the latitude of communion equal to it.  
16. I go now futther, and prescribe against you for our church and Religion thus. That Arg. 3 Faith, which in the Christian world hath been generally believed to be divine, 
Quod universa tenet Ecclesia, nec Concilijs institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissimè creditur. S. Aug. l 4. de Bapt. c. 24.  and looking upwards towards the Apostles time, no other origen of it can be found, is verily to be believed to be such: But such is the faith of this community, for it hath been the general belief of the Christian World, as I have showed: and, that no other origen of it can be found, I prove clearly because, whensoever you or any other begin later, we show easily that it was before. And this because you persist without ground in your fond persuasion, any indifferent man who doth understand Latin may do thus. In any main controversy of faith which you question, and accuse this great company (I now speak of) of innovation, do you name the time when their doctrine first began, and let him who would see the trial take Gualterius, Coccius, or some other of our Authors, who writ of that matter, and he shall find another in the primitive Church, who did teach it before the time or party you assigned: whereby it will be evident unto him, that you were deceived about the beginning of it. And if he follow the direction of the book, he shall find the same in the Fathers. I said, in any main controversy of faith, and not, in any thing whatsoever, because the Church hath power to make laws, and prescribe ceremonies, and therefore may introduce or alter such things according as the circumstances in her judgement require. For this reason I speak of points of faith, or such things whose institution we hold to be Divine. For example, the substance of Baptism is of divine institution, but Ceremonies have been added: and the substance of the Mass is by divine institution, but prayers and Ceremonies have been and may yet be added by the Church.  
17. If you be discontented with this manner of proceeding, from which without a prejudice you cannot disclaim at all, I urge an other, and take learned men to scan the business. In the seaventh age when the Christian word was Papistical and of our Religion as you confess, the Scholars and wisest men had the Father's writings, and the Memories of the sixth age, which you must needs grant, because the precedent age did leave them to their posterity, the Fathers to their Children, the Masters to their Scholars: Now those of the seaventh age, as I have noted more fully in the former book, bishops, Pastors, learned men, and generally all the Church of that time, having these pregnant and infallible means of information by writings, and otherwise, did judge and believe, and thereupon did engage their part in heaven and eternal estate, that they received their faith and Religion from the former age being the sixth: Wherefore since a world of men in matter of Fact, as whether their Fathers went to Mass, prayed to Saints etc. could not be deceived, the thing being subject to the eye, and there being infinite eyes observing religiously what was done, it follows cleerlie, since the world generally did then believe this to be the Religion professed by their Fathers, that so it was.  
18. My fourth argument shall be this. Papistry, as you term it, was the general Religion of the Christian world in the time of Boniface the third, as you may see in the Ecclesirsticall histories of that time, whereby appears, that all generally did go to Mass, pray to Saints confess their sins etc. and your men also Arg. 4 do confess it. Again the true Religion was once in Rome, their communion once was withal the world, and this Religion did remain in the communion of Nations till the time of S. Leo and S. Gregory the Great, as you may observe in their books, wherein their communion with the Christian world is manifest: 
so compare the sixth age, to the fift: the fift age, to the fourth &c. as I before did the 7. to the 6.  Now Saint Gregory died in the year six hundred and four, and Bonifacius the third, who in the time of S. Gregory had been employed at Constantinople, came to be Pope, and died also within the space of three years after; in which space the Religion of the Christian world was not generally changed, as we see manifestly by all histories of that time, therefore the Religion which was universally in the world in Bonifacius his time was the same religion with that which was universally in the world in time of S. Gregory which Religion you confess to be the right. Moreover, that in the foresaid space of three years it was not changed, besides the Testimony which is taken out of the histories of that time, where no mention is made of such a change, by friend or foe, but all things currant as before in matters of faith I confirm first, by the practice of Saint Augustine and his company, who being sent by Pope Gregory, brought Papistry from him into England; as is largely observed in the Protestants Apology, and by your learned men there confessed. 
Prot. Apol tr. 1. Sect. ●  I prove it secondly, by the writings of such as lived in the sixth Age, wherein are expressly contained all points of Papistry: which you may find in Coccius and Gualterius, if you take the pains, and I will put down if it be required. Thirdly, it is not only incredible to any man of judgement, but also manifestly impossible by reason of the divine ordinance and promise of jesus Christ that all Christian people, in the space of three years, without meeting in common Council, without resistance of any zealous men, without force of arms or other constraint, should generally change the religion of the whole world, and conspire all generally (for you cannot produce any one man who stood for your Religion in that time, which you would have us believe was the Religion of the first six hundred years, there is not in histories mention of any one Protestant man then resisting, therefore I say again, it is impossible that they should conspire all) all kingdoms, all states, all Provinces, all Nations, all universities, all bishops, and generally all men living, learned and unlearned, good and bad, Pastors and people, against the Evidence of the former Religion, against the Religion of the Christian world, (which you foolishly suppose to have been the Protestant, howsoever) against the Religion of the world before them, maintained to that time by Father's Writings and Authority, by the force and power of clear Succession in the Chairs of Christ's Apostles, by the word of God interpreted by the Spirit in known Saints, by consent of Nations, and generally of the Christian world, and finally by the seal of infinite miracles recorded every where, and fresh in memory; which Religion they had seen exercised in all the Christian world with their own eyes, and had practised their own selves. Yet this you make a company of silly people to believe, on your word, 
Isa. 59.21. Io 14.16. Ephes. 4.14▪  against a world of eye witnesses, against all the men of that age, yea against God's covenant with his Church, and against the express promise of jesus Christ.   

THIRD CHAPTER. Further confirmation that the Company of Christians in communion with the bishop of Rome is the Church.  
19 THe former Argument, because I know you will strive what you can to cavil at it, I will second with another taken out of the confession of your Divines: and, though I loathe to rehearse their fowl speeches, and errors against the Church and her doctrine, yet some of them here I will set in your way, desiring the Catholic reader to turn his eye aside a while till they be passed. I will begin before Luther when our Church generally was acknowledged for true by the Christian world and her doctrine believed: and will go upward to see, Whether the Confession of your men for the general acknowledgement of our Church and doctrine by the Christian world will reach to S. Gregory's time or no: From thence, to proceed afterwards to the Apostles with the universality of the same Church and doctrine will be easy. First therefore, by your learned men it is confessed that Papistry (to use Arg. 5 your word) was the general Religion of the Christian world before Luther came. In so much that 
a Tota Occidentalis Ecclesia defendit quicquid impietatum detestamur Caluin. Resp. ad Versip. p. 354.  Caluin affirms all the Western Churches to have defended it, and 
b. Discessionem à toto mundo facere coacti sumus. Id. Ep. 141.  that his separation was from all the world. 
c. white, Defence c. 37. p. 136. The Papacy, or articles wherein we refuse the Church of Rome, are a leprosy etc.  White saith it was a leprosy breeding in the Church so universally that there was no visible company of people appearing in the world free from it. 
d. Benedict. Morgestein tract. de Eccl. p. 145, and he saith there further, that it is ridiculous to think that in the time before Luther any had the purity of doctrine, and that Luther should receive it from them.  Morgestern. The whole Christian world knows that before Luther all Churches were over whelmed with more than Cimmerian darkness. 
e. Bancroft. Censure, c. 4.  Bancroft. The Priests and all the people too, were drowned in the filth of Popery, from top to toe. 
f. jewel serm. on the 11. c. Luk.  jewel. The whole world, people, Priests and Princes, were over whelmed with ignorance: All Schools, Priests, bishops, and Princes of the world were by oath obliged to the Pope. 
g. Daniel Camierus ep. 49.  Camierus. Error possessed, not one little part or other, but Apostasy averted the whole Body from Christ. 
h. Brocard in c. 2. Apoc. fol. 41. cognitio Christi defuit in omnibus & singulis suis membris. Whit. Cont. 4. q 5. c. 3. p. 684.  Brocard. When the preaching of the Gospel and the first assault made upon the Papacy was approved in Luther, the knowledge of Christ was wanting in all and every one of his members. ⁱ Whittaker. In times past no Religion but the Papistical had place in the Churches. And. 
k. Id. Cont. 2. q. 3. p. 467. per omnes visibiles Ecclesias grassata est.  That Antichristian plague hath gone through all parts of the world and all visible Churches. Thus in general. To run through the particulars were infinite They say, 
l. Luther, serm. de simulacr. fol 277. Altero abusu (imaginum) totus orbis oppletus est.  The whole world was filled with the abuse of images. That 
m Calu▪ 2. Instit. c▪ 2. §. 4. Ad vulgus etiam ipsum omnes hoc principio imbuti sunt, praeditum esse hominem libero arbitrio.  All to the very common people were imbued with this principle that man hath free will. that 
n Confess. Aug. c. 20. Fateri omnes necesse est de fidei iustitia fuisse altissimum silentium. Magburg. praefat. Cenur. 13. extincta est doctrina de fide tantùm sine operibus. Calu. Resp. ad Sadolet. p. 125. Dogma istud (de iustificatione per solam fidem) quod in religione summum erat, dicimus fuisse à vobis ex hominum memoria deletum.  the principal point of Religion, justification by faith only, was blotted out of memory, that 
o. Bucerus li d● concord. p. 660. Hic error (de real praesentia loquitur) apud totius orbis Christianos invaluit.  the error so they speak, of the real presence, prevailed among all the Christians of the world, that 
p. Gualt. in praefat. Com. in ep. ad Rom  All the world erred, in that article of the real presence. that 
q. Calu. 4. Instit. c. 18. §. 18. Missae abominatio in chalice aureo propinata, omnes Reges terrae & populos à summo usque ad novissimum sic inebriavit, ut proram & puppim suae salutis in hac una statuerint  the Mass made drunk all the kings and people of the earth from the first to the last. that 
r. Luth. Captivit. Babil. fol. 68  scarce any thing was more believed than that the Mass was a Sacrifice. that 
s Calu. Respons. ad Sadolet. p. 130  all endeavoured to merit, to satisfy etc. And to sum all up in a word, they confess our Religion to have prevailed over their supposed Church and Religion so fare 
t. Luth. Capt. Babil. fol. 77. Id. in Psalm grad. fol. 568 & in 2. Gal. fol. 306.  that the Protestant faith was abolished and extinguished. That 
u. Magburg praefat. Centur. 5. w Calu. 4. Instit. c. 2. §. 2. Sub Papismo doctrina citra quam Christianismus non constat, tota sepul●a & explosa.  under the Papacy there was an extreme abolishing of the true Protestant Religion and the divine word. that under the Papacy the DOCTRINE without which Protestant Christianity doth not subsist, was ALL rejected and buried. This was the state of our Church before Luther; and not for a small time, but for nine hundred year, yeaven from the time of Boniface and Gregory the Great: All the known Churches in the world; all that time frequenting and believing Mass, confessing to Priests, praying to Saints and for the dead, believing justification by works done in grace, and the merit of them, satisfaction, traditions, religious vows etc. and the communion of the Pope was with the Christian world generally all that tyme. This you might know particularly from time to time out of Ecclesiastical Histories if you would read them, but of histories I am not to speak now, let us go on with the confession of your men for the general acknowledgement of our Religion and the general poverty or not existency of your supposed Church. Speak Perkins. During the space of nine hundred years the Popish heresy hath spread itself over the whole earth. Bale. From Phocas (who lived a. 602.) till the renewing of the Gospel, the doctrine of Christ was for that space among Idiotes, and in lurking holes. and, after Gregory, the purity of Protestant doctrine perished, 
d. powel. Confid. Pap. reas. p. 105.  powel. I grant that from the year of Christ 605. the professant company of Popery hath been very visible and conspicuous. 
e. Fulke Ans. Count● Cath. p 36.  Fulke. The Religion of the Papists came in, and prevailed in the year of our lord 607. and so universally that, the revelation of Antichrist with the Church's flight into the wilderness was a. 607. 
f. Hutter de sacrif. Missat. p 377. Libenter concedo Idolomaniam pontificiam, cuius verum est Sacrificium Missaticum; torum penè terrarum orbem invasisse, praesertim superiore proximo millena●io.  Hutter. I grant willingly that the Papist Idolatry hath invaded all most all the world, especially these last thousand years. 
g. Simon Voyon Catal. Doct. in ep. to the reader.  Simon Voyon, when Boniface was stalled in the Papal throne the whole world was over whelmed in the dregges of Antichristian filthiness, with superstitions and Traditions of the Pope: Then was that universal Apostasy from the faith foretold by Paul. 
h. Bibliander orat ad Princip. Germ. c. 72. apud Caluinoturc. l. 1. c. 4. A morte Gregorij magni ponimus esse per se notum, clarissimum, & extta omnem dubitationem quod Papa Romanus sit Antichristus qui suis abominationibus, blasphe●iis & Idololatriis omnes regesterrae & populos à summo usque ad novissimum sic inebriavit ut brutis ipsis essent stupidiores  Bibliander. It is of itself known, most clear, and out of all question, that from the death of Gregory the great the Pope of Rome is Antichrist, who with his abominations, blasphemies, and idolatries, so made drunk all kings and people from the highest to the lowest, that they were more stupid than very beasts. 
i. Hospinian. Hist. Sacram. l. 2 p. 157. Gregorij magni aetate omne superstitionis & idololatriae genus etc.  Hospinian. In the age of Gregory the great, all kind of superstition and Idolatry hath as a Sea overflowed almost all the Christian world, not only none resisting but rather all helping and adding thereunto what force they could. Thus I have, by Protestants assigned to me, the space wherein Papistry hath been general, and the supposed protestancy suppressed; I mean from Luther upwards to Boniface, and to the death of Gregory the great.  
20. Now that the Religion, general in the world then, was the same with that which was general in the world in the time of Gregory the great, who died but three yearet before Boniface, is manifest by the testimony of a world of eye witnesses, that is, by the testimony of all kingdoms, Nations, Scholars, Pastors, People, by the testimony I say of all Christian Churches, which being in the time of Boniface and of our Religion as you heard your Divines confess, had most of them seen the exercise of the Religion in all the world in S. Gregory's time, and could not be deceived in the fact, subject to the eye, every where; as, going to Mass, praying to 
a. Perkins expos. Creed. pag. 266.  
b. Bale Centur. 1.74. Id. p. 65.  saints, confession to Priests, adoration of the Blessed sacrament etc. They had also all means that men could have to be informed certainly of the Religion of the world in S. Gregory's time, Books, Records, Relations; eyes to see the practice immediately, ears to hear what they said, Instruction, Baptism, Bible, Orders, all, they had from them immediately; and the matter touched them all, and each in particular more than lands, life, or whatsoever else can be dear to man. I might confirm this further out of God's assistance to the Church, out of which it cometh inevitably that neither the former Religion could abruptly stop as you imagine, and the faith fail, the Church fall on the sudden, the Church I say diffused through the world; nor all known Christian Churches in succeeding time, or the whole Christian world generally err in a matter of the greatest moment, in the discerning the true Religion, and the true Church of former times. Leaving you therefore to deal with babes, whom you may peradventure make believe, on your bare word, without evidence, against histories, against the promise of almighty God, and against the testimony of all the Church of that time, that (whilst all were a sleep it seems by your dream) the Religion of the world was generally changed in Boniface his time after the death of Gregory: I take upon the testimony of a world of people, upon the Testimony of all Nations than Christian, that it was not, but, that the Religion than currant, was the Religion currant in the time of Gregory the great.  
22. Now that S. Gregory had communion with all the world every one knows by his Epistiles to the Bishops of Corinth, Siracusa, 
Extant inter Op. D▪ Greg.  Constantinople, Alexandria, Carthage, Numidia, jerusalem, Arabia, Antioch, Arles, Vienna, etc. You grant also that he did communicate with the former ages, and was of the same Religion with them, which is also clear by the consent and judgement of the Christian world in his time who believed that he and they were of the same Religion with the Church of the precedent age, and had best means to know it. The same Church and Religion in the time of Leo the great, was also universal, and this likewise out of his writings may be proved, The universality I say, of Leo his communion, is known clearly by his Epistles to the Bishops of Italy, 
je op. v. je▪  France, Thessalonica, Vienna, Sicily, Campania, Tuscia, Alexandria, Antioch, Constantinople, jerusalem etc. in a word, it is included, and to the world made known, by the Council of Chalcedon. If you will ascend hiegher with this universality, go up to Syluesters time, and his communion with all the Christian world you have in the first Nicene Council: and Further I think you will not press me, though I could further name S. Paul, witnessing of the Roman faith that it was renowned in the whole world.  
22. Having been long in the former argument (and the longer because I would see whether you could make the like in all respects for the universality of your Church and doctrine Arg. 6 there currant among you) I will now be shorter in the next which I will frame out of the Confession of Protestants too, not so much for their authority, which I esteem not, as to stop your mouth; and it shall be this. Bright-man in his Apocalyps saith that the Church Protestant was hidden from the time of Constantine, to wit, 1260. years; that, than the supposed protestancy went into the desert, 
Bright. in cap. 11. & ●2. Apoc. Id. p. 577. Broc on Revel. fol. 110 12●. Nap. Revel p. 68 See also p. 191.  and that ever since Antichrist (so he calls the Pope) hath reigned. Brocard saith also, the church, supposed Protestant, was trodden down and oppressed by the Papacy even from Syluesters time to those times viz. 1260. years. and Napper saith. Between the year of Christ 300. and 316. the Antichristian and Papistical reign began, reigning universally and without any debateable contradiction 1260 years, the Pope and his clergy possessing the outward visible Church of Christians all that tyme. And for the supposed Protestant Church and doctrine he saith, God's true Church, most certainly abode so long latent. Ours therefore by the confession of these Protestants was universal long before the time of Gregory the great. I know that you object, the Primacy to have been confirmed to Bonifacius by Phocas. But this will not hinder my argument, for it is one thing to declare and second, an other thing to institute: the institution of the Primacy you have in the Gospel, 
Ma● 〈…〉 18. Io. 21.18. S. Hierom. ep. ad Dam Theod. ep. ad Renat. Presb. Sand. Visib. Mon. l. 7. Touching the existencie of our Religion in the time of Constantine, See more in the Protestant Apol. tract. 2 c. ●. Sect. 3.  the acknowledgement you have in Antiquity, as I will declare hereafter; and the exercise before the time of Boniface, is well known. On this Rock will I build my Church, said our Saviour; who commended his flock peculiarly to S. Peter. I quoth S. jerom to Damasus then Pope, Following none foremost but Christ, do communicate with thy Holiness, that is, with the chair of Peter, Upon that Rock I know the Church was built. And Theodoret a Grecian speaking of that See: That holy Seat hath the government of all the Churches in the world. You heard before what S. Leo said of it and you know how he did exercise this power. Only because your fellows are wont to object a speech of S. Cregorie, not content to take the interpretation of it from his own mouth, I put you hear in mind that he did exercise this power over all the Christian Churches in his time: and this you have noted by D. Sanders in his Monarchy, 
Sand. Visib Mon. l. 7.  and not answered yet. He shows there I say, out of S. Gregory's own writings how he did exercise the foresaid power over the bishops and Churches of Italy, Sicily, Corsica Sardinia, Africa, Spain, Ireland, England, France, Dalmatia, Greece, Corcyra: and that the Patriarcks have confessed Subjection to the Church of Rome. Lastly we have the confession of your men here cited in this an gument for the general obedience to the Pope ever since Constantine, which is sufficient for this purpose, howsoever the Grecians might some times bear themselves in some occasions; of which I am to speak in an other place.  
23. A seventh Arg. It is manifest by the scriptures above cited, that the Catholic Church is perpetual, and cannot fail; and Arg. 7 this by Scripture is meant of the visible Church, whereof I have given ample demonstration in the beginning of this second Book which I desire the reader to peruse, and mark; Now there is no Christian Church at all that hath been petpetuall, but this which I speak of: Therefore this individual Church is the Catholic Church. To See the truth of that I have assumed, let us look upon the rest. The Pagans come not in question because their Church is not Christian; nor the jews for the same reason, though they fare exceed you in this point of perpetuity: The Grecians, they were in our communion the first thousand years, and since have been, neither was Grecisme believed always or ever the faith of Nations: and communion with you they have refused. Your Church and Religion hath not been perpetual, as in the former book we have seen to your grief, Another that can calling, there is not, not the Aethiopian, nor the Maronite, nor any whatsoever. The Roman hath ever been, and, her communion ever been universal; therefore this great and ample Society is the true Church of God.  
24. An vl Argum. That is the Catholic Church whereunto come all Nations, and out of which all Heretics do go: But into the communion of that company which I have Arg. 8 named that is into the communion of the See of Rome, and the company of Christians communicating with it, all Nations hitherto have come, and out of it all Heretics have gone. Therefore this is, and hath ever been the Catholic Church. The proposition is clear by the promises related in the beginning, that all Nations should be converted to the Church and her gates be ever open day and night to receive them: 
c. 1. Is. 60. S. Aug. de Sym. 6. l. 1. c. 5.  and as for Heretics it is well known that they are boughs lopped of the great vine; and that that heresy is a corruption of the true faith. The assumption you have at large in Ecclesiastical Histories, and you deny not, but in the Primitive time this company was the Church, 
Baronius Spondan. auctar. jarricius Magdeburg. Osiander. Pappu●. See Prot. Apol. tr. 2. c. 1. s. 4.  that Nations from Infidelity were converted to it, and that Heretics all went out of the same company. Since unto the same have been converted the Germans, Vandals, Polonians, Danes, Hungarians, Norwegians, Brasilians, Indians, and diverse others: and to your company or religion, immediately from infidelity no Nation at all. Out of the same great company have gone all Heretics since that time, and among them those who in part were your predecessors, Iconoclastes, Berengarians, Waldenses, Albigenses, Lollardes, Hussites.  
25. Bear with me if I repeat the same again Arg. 9 for a nienth argument. The Roman See, and other congregations in that communion, were the Church or the Catholic Congregation, in the time of Saint Paul; And the same congregation 300. years after was still the Catholic Church, and had the communion of the Christian world, as you know by the General Council of Nice; Into it, came Schythians, Iberians, Armenians, Huns, and others. Out went the Marcionites, Novatians, Manichees, Arianes. Betwixt the fourth and fift age was the Council of Calcedom; and in that time likewise the foresaid communion was the Church Catholic, and their communion was with the christian world, as by that council of chalcedon, and the Epistles of Leo the great, who was Precedent of it, all men know. Into this communion came Scots, French, and other Nations. Out went Pelagians, and Nestorians, after whose communion in the Aethiopians you seem to thirst. In the next ages following which were the sixth and seaventh, were the General assemblies at Constantinople, One, in the time of Vigilius being the fifth General Council. The other in the time of Agatho; which you have in the Tones of Councils, with most ample subscription of the bishops which were in them: and by these General councils (which did also receive the former) it is evident that in those times also the company of Christians in communion with the See of Rome, was the Catholic Church, and that the communion of those Popes and those Councils was with the world of Christians. Into it came the Pictes, Goths, Barbarians, and our Country. Out were cast the Tritheites, Monothelites, and other such excrements. After those Councils Followed others; One at Nice, in the time of Adrian the first, Another at Constantinople Adrian the second being then Bishop of Rome. By which Councils it is clear that the communion of the Roman See, was then also general, and this company the Church of God. They did also receive the former Councils, and no communion was General in Christendom, or continued by Universal Succession, but only this. Into this company came the Frisians, Hassites, Russians. Out went Maronites, and your dear friends the Iconoclastes, with diverse others. You see how this communion, continues ever Catholic, and, that the Roman See is found ever in the Church, and the Church in communion with the See of Rome. To follow the stream further it is needless, because you confess, that long before this, the communion of the Christian world was with the Pope of Rome, and that Nations were converted thereunto. He that will, may reflect on the general Assemblies held at Rome, at Lions, at Florence: As Also, upon the flowing of Nations unto this Ocean in this and former ages, together with the discarding of the Waldenses, Albigenses, and other Heretics, and he will see it to be most true that in no age any communion hath been acknowledged Catholic but only this which we speak of, and that the See of 
* The first Nicene Council an. 325. Fathers 318. Against Arius. Communicated with Sylvester Bishop of Rome Cedrenus, Photius, Socrates, Eusebius, Baronius. First Constantinopolitan Council an. 381. Fathers 150. Against Macedonius. Communicate. With Damasus B. Rome. Vide ep. Conc. ád Damas'. Theodoret. & Socrat. Phot. Baron. Ephesine Council an. 431. Fathers 200. Against Nestorius. Communicate. With Celestine B. Rome. Epist. Concil. ad Celest. & ep. ad Imperat. Marcellin. Liberat. Theophan. Balsam. Niceph. Baron. The Council of Chalcedon. an. 451. Fathers 600. Against Eutiches, Communicate. with Leo B. Rome. Vide acta Conc. & Leon ep. 50. Baron. Second Constantinop. Council an 553 Fathers 165. Against Anthim. and Theodor. Communicate. With Vigilius B. Rome. Zonara's, Eutichius Ep. ad Vigilium. Greg. magn. Niceph. Baron. Third Constant. Council an. 289. Fathers 680. Against Monothelites. Communicate. with Agatho B. Rome. Vide acta Conc. Zonar. Theoph. Cedrens. Baron. Second Nicene Council an. 787. Fathers 350. Against imagebreakers. Communicate. with. Adrian B. Rome. Vide act. Conc. Cedrens. Zonar. Baron. Fourth Constantinop. Council an. 869. Fathers 101. Genebr. 300. Against Photius. Communicate. With Adrian 2. B. Rome. Vide acts Conc. Anastas. Niceph. Platin. Baron.  Rome was ever in the General communion of the Catholic Church. Your obstinacy and opposition hath been occasion that I have considered more particularly of this matter, and considering it. I take much content to see the old Prophecies of the Greatness and Perpetuity of the Christian Church, fulfilled before mine eyes in the Church wherein I am.  
26. The tenth argument. Were all Papists silent in the matter of the Church, the thing Arg. 10 is so notable that Heretics themselves, against their will, would lead unto it, and point it out. For, if you consider well, there is but one truth; and many ways there are to go against it: one true Church, many false and heretical. And all those Heretical are against the Catholic Church, as errors are all against the Truth. Now, by Ecclesiastical Record it is clear that all confessed Heresies from the first to the last, have opposed themselves severally 
The first Lateran Council an. 1122. Fathers 300. For instauration of Discipline etc. Communicate. with Calixtus 2. B. Rome. Sugerius Abb. Platina, Onuphrius, Baronius. Second Lateran Council an. 1139. Fathers 1000 For the Right of the Clergy. Communicate. with Innocent. 2. B. Rome. Oth● Frising. Sigon. Platin. Onuph. Baron. Third Lateran Council ann. 1179. Fathers 300. For Reformation. Waldens'. condemn. Communicated With Alexander 3. B. Rome. Guelielm. Tyrius. Plat. Onuph. Baron. Fourth Lateran Council an. 1215. Fathers 1285. Holy War. Transubstantiation defined. Reformation of the Clergy. Albigenses condemned. It Communicated with Innocentius 3. B. Rome. Vide acta Conc. Palmer. Onuph. Plat. Genebr. Spondan in Auctar. ad Baron. The Council of Lions an, 1274. Fathers 1000 Against the errors of the Greeks'. Communicate. With Gregory 10. B. Rome. Guiliel. de Nangis, Gregoras, Matth. Palm. Plat. Onuph. Spond. The Council of Vienna an. 1311. Fathers 300. Against several Heresies. Communic. With Clemens 5. B. Rome. Platina. Palm. Onuph. Spondan. The Council of Florence an. 1439. Fathers 141. The Reunion of the Greek and Latin Churches. Armen. Ind. Communic. With Eugenius 4. B. Rome. Palmer. Chalcond. Volateran. Plat. Spond. The Council of Trent. Communicate. With Pius 4.  to the company, with which the Bishop of Rome did communicate in the time wherein those Heresies were; and this company likewise hath opposed itself to them all; neither did they ever oppose themselves all to any other company whatsoever. This company therefore which I speak of and no other is, and ever hath been, the true Church.  
27. The 11. Argument. That company which hath ever borne and maintained the general providence of common Church-affaires, Arg. 11 is the Catholic; But the company in communion with the See of Rome hath done this, and no other; which (to omit histories wherein the thing is manifest, and by Card. Baronius, deduced at large) I prove by General Councils; by which is seen evidently First the General communion of the Church in the time wherein each was held. secondly the communion of the See of Rome with each of these Councils, and consequently with all those parts, from whence the Bishops came. thirdly the communion of each of these Councils with the former Councils and precedent ages. fourthly which is the thing I have spoken of in this argument, this Church's diligence in conserving Church-discipline, and condemning errors.  
28. Hark how the canon's roar (if your nicer ears will bear the word) in Bythinia, in Thrace, in jonia, in Italy, in France, every where. Against Arius and his faction at Nice, against Macedonians and Monothelites at Constantinople, against Nestorians at Ephesus, against Eutichians at Chalcedon, against Waldenses, Albigenses at Rome, against the Begardes at Vienna, against modern Greeks' at Lions, and Florence, and against Lutherans, Caluinistes, and all Protestants at Trent: In Defence, Of the Sacraments, Of the Primacy, Of the real Presence, Of the Incarnation, Of the Deity of the holy Ghost, Of the consubstantiality of the Son of God; and other points of the Catholic faith and Church. Again, Sabellius from men of this communion receives his doom in Alexandria, Paulus Samosetanus in Antioch, Pelagius in Carthage, Berengarius in vercels, Gilbertus Porretanus in Rheims, Novatus and Donatus in Rome. Finally all Heresies that have been hitherto, have had their sentence of condemnation from men of this communion and company, from this Church of ours. This Church and no other hath maintained the faith hitherto at all times on all occasions. This hath maintained the word of God, and kept it to this day, and you know not which it is but by this. This Chutch and no other hath maintained the Father's doctrine and the authority of general Counsels hitherto. This Church hath triumphed over all confessed heresies: she hath already suppressed more than two hundred: and hath bruised the heads also of those which last peeped out of Hell to hisse against the Truth.  
29, By the foresaid way of Ecumenical Councils is demonstrated evidently the Universality of the Roman Church, and the Catholic communion which in all times it hath had: because the Roman See or Bishop, as I have showed hath communicated with all those Councils; and the communion of each of those Councils was universal in the time wherein it was held, by reason of the Nations and kingdoms, from whence those bishops came, which is set down at large in Baronius. And by this we see clearly the great amplitude of Go●● Church, whereof the Prophets did speak whom in the beginning of this book I have cited. Neither is there any other Christian communion that can equal it all this time, or is any way answerable to the description there put down. I would go Further yet and put your eye to it, as it hath been in each time, but it is not necessary to take the pains, a general view was all I did intent, and this I have exhibited, The Catholic Church is seen and known by her Universality in Time's and Nation's, this Universality is seen in the General communion of Christian Churches, this general communion is seen in General Councils and these Councils you may look on when you will. Hereafter I will examine whether this individual Church whereof I have spoken, hath divine assistance, and how fare, but here I abstract from that question: and if you grant this to be the Catholic Church, as of necessity you must, I have all I intent in this book. And for this purpose only, have brought these few motives, omitting infinite others, which every where you may find.  
30. For that which I have alleged out of Counsels, I need say no more; it is their communion only which here I urge, and the Tomes of Counsels I suppose you have in your library; Of the truth of their doctrine I will speak afterwards. If you will go Further yet, and see all the Bysshopricks of the Church, 
Notitia Episcopat. Aub. Miraei  either in elder times or now, take Miraeus and read them there; and mark also in him those which are erected since the discovery of the new world. If you will See, the particular demonstration of each point of our faith, out of Antiquity, and consequently the consent of the world in our Religion and cause, from the Apostles time to this day, look in Coccius who hath taken the pains to declare it in two large Tomes, and there are undoubted Authors of every age, though here and there may be some also which are not undoubted works, which the learned, ad such as do write controversy are to discern; it being sufficient for his purpose to have digested in that sort what he had read. 
Collat. doctr. Cath ac Prot. cum expr. script verb.  If you will See the consent of our Church and her doctrine to God's word, and your opposition to it, read the conference of my Lo. of Chalcedon. If you desire to know the signs, and marks of the true Church, and in which and how in particular they are verified, read Bosius, you have it there. And finally, if your desire be to see the Acts and Monuments of our Church in particular from year to year, you have them in Baronius, who hath made in this kind an ocular demonstration of it, and thereby of our Church. In the former Book you had other proofs of our Church and in the next you shall have more, for the points which I handle in these three Books are connected and united so, that one maintains the other. And you will find the Books, so to conspire against you that when you think you have answered any one of them, the other two will oppose themselves to your answer, and save me in the judgement of an intelligent reader the labour of writing any more. When you are about your answer, if you will needs be answering, and are thinking with yourself how I may oppose it out of the grounds laid down in these three Books, you will guess whether I have spoken within my compass, and if you spend your judgement more suddenly, your conscience I believe will then retract it.   

THE FOURTH CHAPTER. The jews rejected.  
29. I Care not if I leave you now considering what I said in the last chapter, whilst I look Further into more remote times on the beginnings of our Church. Dispute I need not because neither the times present nor the persons into whose hands this will come do require it, and the cause doth contain such an argument of truth that simply to relate ours is to refute others; and a relation serves my turn for the connection of my discourse. In all Nations and at all yeaven the most obscure times it hath been a general notion, a faith transcendent, a common and most constant Principle that there is a Deity: so fathers taught their children, so Philosophers did prove in schools, so the world's variety, and order, and beauty, and majesty did proclaim abroad. No man so simple but knows he hath a cause: and (each being of the same nature) all the species, all mankind hath a cause. Each subordinate cause hath a cause; and the collection of subordinate and depending causes doth argue the existency of a higher power supereminent unto the collection, on which power they all depend: which efficient being none of the dependant causes, is wholly without a cause, and therefore hath of itself an infinite necessity in Being and in all that appertains thereunto. Moreover, because infinite in existency and Being, all wisdom, all power, all perfection is in it: and this immaterial, intellectual, immoveable, omnipotent, all-commaundinge Creator we call God: who, as he doth unspeakeably exceed all, so is he in like manner incomprehensible of all, and life's eternally in the height and fullness of bliss, comprehending and enjoying his own substance, which is the root and fountain of existency, the original and universal verity infinite ways infinite, and a most pure and holy Goodness unbounded every way.  
30. Hear the Atheist, a man that intricates himself in Circles and infinities to deny that which he cannot avoid, God, will interrupt my discourse and except, that all subordinate efficient causes depend not upon any determinate thing, because they may either runne the round, or ascend ever without an end. This fellow looks in time to beget his father and exchange relations with him: and to be Adans' great grandfather infinite times and as many times more adam's son. But his ignorance is very childish. Each man hath a cause as I said, and therefore the whole nature or species hath a cause; for, if any had not, he wear not of the same species or nature with the rest, he wear not a pure man. The whole collection or multitude therefore of men, the very nature and the species doth depend on some cause efficient: which likewise dependeth on an other, or is independent and immoveable: if independent and immoveable, it hath Being by itself precisely, without any cause, condition, or contingency what soever, and therefore hath a pure, unlimited, and so an infinite necessity in Being, and this is God. If the cause of mankind hath a cause, and that an other, still the collection of depending causes (whether finite, as it is indeed, or infinite as one might dream) doth depend, and essentially too, this being an attribute common to them all, therefore upon a cause; for it is childish to say that an effect is dependent and not upon a cause, or to make a circle in causes subordinate: there is therefore a cause which is none of the dependent causes, and upon this the collection of dependant causes doth depend, and this (bear with me for repeating oft the same words) because it is none of the dependant causes is absolutely independent, and God. Brass, you know, doth not bring itself to the form of Mercury or Caesar; nor doth matter bring itself to the form of a lion, tree, or man: and generally, no potentiality can put itself in act, but hath it by the efficient: if therefore nothing had a pure, infinite, eternal, necessity of Being, but that every thing were potential to this act, nothing could bring itself into Being, and so nothing could be at all. Whereas notwithstanding, you are, other things are, and therefore the contradictory must be granted, that is, some thing hath a pure necessity in Being which gives Being to the rest, and this is God.  
31, Now though there wear in all Nations as I said, this principle and ground of Religion that there is a Deity, year in the determination of this general ground in obscure times there were many errors among men: as man is apt to conceive every thing limited (his own nature being so) and limitation gives way to variety: Whereas indeed that thing which is remote from potentiality is immaterial, pure, infinite, and but one. Some, admitting a deity or one thing best amongst all, and erroneouselie subsuming that the Sun was the best thing, concluded in their error, the Sun was God. Others, the Moon, Starrs, Men, and such like. Among the Gentiles there were diverse great scholars; who with the power of stronger wits burstings through those clouds of ignorance found out that he was one, immutable, eternal; as Aristotle, Plato, Trismegistus: but he by special favour singularly revealed himself unto the Nation of the jews, and there was peculiarly served and adored.  
32. These jews had among them many Prophets which foretold certainly future and contingent things as the event after did did manifest. Among their Prophecies the chiefest were of a Messiah that should come a Saviour and a Master to instruct and redeem man, who had lost Original integrity, and miss of the way to the end whereunto he was ordained. That a Messiah is promised in the foresaid Prophecies it is clear, 
Isay. 7.14.  and the jews grant it. Behold a virgin shall conceive and bear a son and his name sball be called Emmanuel, God with us: saith isaiah one of those Prophets, and then speaking of things future as if they were present, to signify thereby the certainty of the event. A little Child, 
Id. c. 9 v. 6▪  sayeth he, is borne to us, and a son is given to us: and principality is made upon his shoulder; and his name shall be called Marvellous, Counsellor, God, Strong, Father of the world to come, or eternity, Prince of peace. I cite no more of this, because the jews as I said before, admit willingly that there is in Scripture manifest promise of a Messiah, and I deal in this discourse with them only. But they deny that he is yet come and still expect him. Against them we have manifest places of old Scripture whereby it is evident that he is already come, there being now among the jews no Sceptre, nor Prophet; and daniel's weeks being run out more than fifteen hundred years ago. 
Gen. 49.10▪ Lawgiver.  The Prophecy; The Sceptre shall not be taken away from judas, and a Duke out of his thigh, till he come that is to be sent, and the same shall be the expectation of the Gentiles. This text with the circumstances ensuing in the verses following agree not to any but to the Messiah, as he will find that will run through each part attentively, and the time therein appointed for the coming of this Messiah, is expired 1600. years ago: for all this time, there hath been among the jews no King, Duke, Lawgiver, Prophet: neither of the of the tribe of juda, nor of any other.  
33. A second Prophecy for the time is in Daniel. Seventie weeks are abridged upon thy people, 
Dan. 9 v. 24.2; 26 27.  and upon thy holy city, that prevarication may be consummate, and sin take and end, and iniquity be abolished; and everlasting justice be brought, and vision be accomplished, and prophesy: and the holy one of holies be anointed. Know therefore, and mark, from the going forth of the word, that jerusalem be built again, unto Christ the Prince, there shall be seven weeks, and sixty two weeks, and the street shall be built again, and the walls in straitness of the times. And after sixty two weeks Christ shall be slain: and it shall not be his people, that shall deny him. And the city, and the Sanctuary shall the people dissipate with the prince to come: and the end thereof waste, and after the end of the battle the appointed desolation. And he will confirm the covenant to many one week: and in the half of the week shall the host of the sacrifice fail: and there shall be in the temple the abomination of desolation: and even to the consummation, and to the end shall the desolation endure. These words likewise agree to none but the Messiah as you will find if you consider the beginning well. The weeks here mentioned are 7. and 62. and 1. in all 70. In scripture we find weeks of days, 
Levit. 23.15. ib. 25.8.  and weeks of years. And taking these for weeks of years which are the longest weeks that are found in Scripture, they make 490. years: 
v. 25.  which time (being reckoned from the going forth of the word that jerusalem should be built again after the Babylonians had overthrown it, of which building of the city the Angel here speaks, 
2. Esdr. 4. etc. 6.  and was performed and suddenly in the time of Artarxerxes Longimanus sixth Emperor of the Persians) is expired sixteen hundred years ago; wherefore it followeth inevitably against the jews that the Messiah is already come. Again, 
v. 26. & 27.  the desolation there spoken of, hath been also these 1600 years wellnighe▪ for both city and Temple some 40. year's afters our Saviour's Passion were utterly overthrown: and since the jews have been scattered o'er the World without Temple, 
josephus de bello judaico li. 7.  Sacrifice, Priest There is no way to escape this argument: because the city to be built when this was revealed, is so long ago overturned, the dissipation is seen unto the world, every where: and the weeks are expired manifestly 1500. years ago howsoever the beginning be taken for the reconning of them. To say that he speaks of weeks of ages, were without example in the Scripture, and indeed ridiculous: for they make 49000. years, and till then the jews were to expect their Messiah. If weeks of jubilees, they take up half the time, that is 24500. years, whereas the Temple is already burnt, and the city quite overturned more than 1500. years ago. Olympiads, the Scripture never counts; 
josephus de Bel. jud. l. 9 c. 10.  neither would the time agree with the city's overthrow in any sort but reacheth more than a thousand years be yond it. In fine, these are silly shifts without ground and may by the Prophecy be controwled easily. To look into the thing further, and consider exactly what year these weeks began, what year precisely they ended; Also, why the whole sum was divided into three parts, is not necessary: though there be in the text a light to find it out. It is sufficient and evident, that the time is passed more than 1500. years ago.  

Agge. 2. v. 8 9  34. A third Prophecy Thus saith the Lord of hosts: as yet there is one little while, and I will move the heaven, and the earth, and the sea, and the dry land, And I will move all Nations. And the desired of all Nations shall come: and I will fill this house (the second Temple then standing) with glory saith the Lord of hosts. Great shall be the glory of this last house, more than of the first. That temple which was to be so honoured in the coming of the Messiah, the hope of the Gentiles, and was indeed more glorious in regard of his presence, than the former built by Solomon▪ is now razed to the ground more than 1500. years ago: wherefore this Prophecy is fulfiled long since.  
35. The jews object against us, that the Messiah is to come in glory and Majesty jesus came in humility and poverty, and therefore they will not believe he is indeed the Messiah. In this discourse these jews err against the Scripture which they admit: and their error is in this, that they distinguish not two come or advents; one to redeem, the other to judge the world: one, in humility, the other in Majesty: one past, the other future in the end of the world: And here, because the jews deny the former coming of the Messiah, that is in humility to suffer for the redemption of mankind, I will recite it out of the Prophets, where it is so manifestly foretold that it cannot be denied or eluded. Rejoice greatly o daughter of Zion, 
Zach. 9 v. 9  behold thy king will come to thee, the just and Saviour, himself poor, etc. His look among men shall be inglorious, and his form among the sons of men. 
Isa. 52.14  He shall not cry nor accept person, neither shall his voice be heard abroad, 
Isa. 42. v. 2 3.4.  the bruised reed he shall not not break: and smoking flax he shall not quench: he shall bring forth judgement in truth: he shall not be sad, nor turbulent till he set judgement in the earth: and the LANDS shall expect his law. There is no beauty in him, nor comeliness: and we have seen him and there was no sigthlines, and we were desirous of him. Despised and most abject of men, A MAN OF SORROWS, AND KNOWING INFIRMITY: and his look as it were hid and despised, whereupon neither have we esteemed him: he surely hath borne our infirmities, and our sorrows he hath carried: and we have thought him as it wear a leper, and stricken of God and humbled. But he was WOUNDED FOR OUR INIQVITIES, he was broken for our sins: 
〈…〉. etc.  the discipline of our peace upon him, and with the wail of his stripe were healed. All we have strayed as sheep, every one hath declined into his own way: and our lord hath put upon him THE iniquity OF ALL US. He was offered because himself would, and opened not his mouth: as a sheep to slaughter shall he be led, and as a lamb before his shearer he shall be dumb, and shall not open his mouth. Therefore will I distribute unto him very many, and he shall divide the spoils of the strong, for that he hath delivered his soul unto DEATH, and was reputed with the wicked: and he hath borne the sin of many, and hath prayed for the transgressors. Before you heard out of an other Prophet. After sixty two weeks CHRIST shall be SLAIN: 
Dan▪ 9.26.  and it shall be no more his people that shall deny him. 
Zach. 12.10.  I will pour out upon the house of David and upon the inhabitants of jerusalem the spirit of grace and of prayers: and they shall look upon ME whom they have PIERCED. They have digged my hands, and my feet: 
Psal. 21. v. 18.  upon my vesture they have cast lot. All this, and more, the Prophets do relate of the Humility and Passion of the Messiah, expressly against the jews, who are scandalised in that which was manifestly there declared long before.  
36. They object secondly, that they are to be saved when the Messiah comes. 
juda, is interpreted the confession of God. See Galat. l. 5. c 11. domus juda Congregatio confitentium Deum.  Indeed the Church of the Messiah, the Congregation of those that perseverantly adhere to him: is to be saved. And when all Nations have entered, the remnant of the jews will acknowledge our Saviour too: which will be before his second coming. But at his first coming it is clear by the Scripture that the jews would reject him and put him to death, and that the Gentiles would receive him, as they have done and do, and will do till all Nations have entered into his Church. So that the jews obstinacy, though it be gross, is not strange to us, for we are assured of it by the Scripture; and of their desolation, together with the cause of all. I will set this down briefly too, First their fact, putting the Messiah to death. Secondly their desolation there upon. Thirdly God turning his favour to the Gentiles. Fourthly, the jews acknowledgement of our Saviour or conversion in the end. The fact. 
Dan. 9.26.  After sixty two weeks Christ shall be slain, and it shall not be his people that shall deny him, 
Zach. 12.10.  etc. I will pour upon the inhabitants of jerusalem the spirit of grace etc. and they (the inhabitants of jerusalem) shall look upon me (the author of grace, and God of Israel) whom they have pierced. The desolation followeth in the words of Daniel: and is also in Osee. 
Dan. 9.27. Ose. 3 4.  Many days shall the children of Israel sit without King, and without Prince, and without Sacrifice, and without Altar, and without Ephod, and without Theraphim. God Casting them of and turned to the Gentiles. I have no will in you (jews) saith the lord of hosts, 
Malach. 1. v. 10.11.  and gifts (or oblation) I will not receive from your hand, for from the rising of the sunne even to the going down, great is my name among the Gentiles: and in every place there is sacrificing, and there is offered to my name a clean Oblation, because my name is great among the Gentiles saith the lord of hosts. The jews acknowledgement in fine. 
Ose. 3 5.  The children of Israel shall return (saith Osee immediately after the words above cited of their Desolation) and shall seek the lord their God, and David their King and they shall dread at the Lord and at his goodness in the last days. And Isay. In that day the residue of the house of Israel, and they that shall escape of the house of jacob shall not add to lean upon him that striketh them: 
Isa. 10. v. 20.21.22.  but they shall lean upon our Lord the holy one of Israel in truth: the remnant shall be converted, the remnant I say of jacob, to the strong God. For if thy people, o Israel, shall be as the sand of the sea, the remnant there of shall be converted. Consummation abridged shall make justice over flow: Our blessed Saviour foretold us of it too, whose speech the jews have seen verified already in part, and therefore they might believe him in the rest. 
Luk. 21. v. 20.24.  When you shall see jerusalem compassed about with an army, then know that the desolation thereof is at hand etc. There shall be great affliction upon the land, and wrath on this people. And they shall fall by the edge of the sword: and shall be led into all Nations, and jerusalem shall be trodden of the Gentiles, till the times of Nations be fulfiled.  
37. In finding out the Person of the Messiah there is no difficulty, for he was to come with miracles and by his works to declare himself. He that will take directions out of old Scripture for to find him must attend unto the circumstances there determined, as when, from what place, in what manner, he was to come. And he may find him thus without more ado. Look out, one, borne at Bethlem, before jerusalem was overthrown, whose carriage was humble, 
Mich. 5.6. Dan. 9 v. 26.27. Zach 9 v. 9 & 12. v. 10. Isa. 49.6.  and actions wonderful, who was refused by the jews, and put to death, and hath been acknowledged, followed, and adored by the Gentiles ever since, and this is he. And in him to whom these few circumstances do agree, are verified all the Prophecies and all other circumstances foretold, as you will find if you run them over. Moreover, that all the circumstances here named agree punctuallie to jesus the son of Mary, every jew, every Gentile knoweth. Neither is it possible now to make them agree to any other, since God cannot deceive, nor time run back, nor that be undone which is already done.  
38. The later jews except also against the Deity of the Messiah; believing that he was to be pure man. We believe that in God there are three Persons, in propriety all distinct: in substance and nature, one: And, that the second of these divine Persons, the Son and Word coeternal with the Father, did for redemption of mankind assume and unite unto himself the form of man, or humane nature. So that, the same Person having two natures, is really God by reason of his divine nature, the God of hosts, the God of Israel, the only God; and, By reason of his humane nature he is really also man. In jesus therefore, the Messiah, 
Coll. 2.9. Phill. 2.6.7.  our Saviour, doth dwell the fullness of the God head corporally. And he, when he was in the form of God, thought it no robbery himself to be equal to God, but he exinanited himself, taking the form of a servant, made into the similitude of men, 
Heb. 1. v. 3.4.  and in shape found as man. Who being the brightness of the glory (of the eternal Father) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the figure of his substance, and carrying all things by the word of his power, making purgation of sins, sittteth on the right hand of the Majesty in high places: being made so much better the Angels, as he hath inherited an more excellent name above them. 
Coll. 1. v. 16.17.  In whom were created all things in heaven and in earth, visible and invisible, whether Thrones, or Dominations, or Principalities, or Potestates: all by him and in him were created, and he is before all, and all consist in him. Thus far the Apostle; now hear a piece of S. john's divinity: 
Io. 1. v. 1, 2.3.  In the begining was the Word, and the Word was with God, and God was the Word: This was in the beginning with God: All things were made by him, and without him was made nothing. 
1 Io. 5. v. 7  There be three which give testimony in heaven, the Father, the Word, and the Holy Ghost, and these three be one. This great mystery, we are taught in the school of jesus Christ. And though it be very high, as concerning the subsistence of the Deity in itself, yet is it easily defended against all the adversaries of our faith: No jew, Pagan, or other that doth refuse our Creed, being able to prove that he who hath made other things fruitful, 
Isa. 66. v. 9  hath not a supereminent fecundity in himself: or that God, being intellectual, doth not produce a Word infinite as his intellection, and equal to himself and consubstantial. Or, that these two divine Persons, Father and Son, by their comprehensive mutual love do not produce a third Person, immanent also and infinite as the love, and therefore in substance all one with the Father and the Son, though distinct in propriety as proceeding from them both.  
39 But we are here briefly out of the Prophets whom the jews receive to declare the divinity of the Messiah. And, this we can easily, for though the old Scripture hath not all mysteries so clearly, God reserving unto himself the revelation of some till he came in Person, yet there is enough for our purpose. I will here only repeat a part of that I find. The places are so forcible that they cannot be avoided, and therefore the jews have endeavoured to corrupt the text, but too late, for the cause was won on our side long before, and the ancient Rabbins are for us. 
Ps. 2. v. 6.7  I (saith the Messiah) am appointed King over Zion etc. and the lord said to me (King of Sion) Thou art my Son, I this day (of eternity) have begotten thee. And David. The lord said to my 
* his Word, Paraphr. Chald. the Messiah Antiq. Heb. Ps. 109. v. 1.7. v. 3. Psal. 44. and cited also by to this purpose by the Apostle Hebr. 1  lord sit on my right hand, (an honour importing equality) with thee the beginning in the day of thy strength, in the brightness of holy things from the womb before the day star I begat thee. And, Thy throne oh God for ever and ever: a rod of equity the rod of thy kingdom: thou hast loved justice and hated iniquity, therefore thee, God, thy God hath anointed with oil of exultation above thy fellows. In isaiah. 
Isa. 45. v. 14.15.  Thus saith our Lord, the labour of Egypt and the merchandise of Aethiopia and of Sabaim the high men, shall pass to thee and shall be thine, they shall walk after thee, (the Messiah) they shall go bound with manacles: and they shall ADORE THEE and shall beseech thee. ONLY in THEE (he speaks still to the Messiah) is God, and there is NO GOD beside thee. Verily thou art God hidden, in the form of man, the God of Israel, a Saviour. God here avouches that another distinct personally from himself is God, the only God, God hidden: which speech is verified in the Messiah; and cannot possibly be verified of any pure man. Go further and you shall find in jeremy the great name tetragrammaton, that incommunicable name of God given, and by God, to the Messiah. Behold the days shall come saith our Lord, 
jerem. 33. v. 14.15.16  and I will raise up the good word that I have spoken to the house of Israel, and to the house of juda etc. I will make the SPRING OF JUSTICE to bud forth unto David: 
the same is also in the 25. c. v 5.6.  and HE shall do judgement and justice in the earth. In THOSE DAYS shall juda be saved and jerusalem shall dwell confidently, and this is the name they shall call HIM, 
By Rab. Aaron & Rab. jacob  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE LORD our just one. Note here by the way, that the points in Hebrew were invented more than four hundred years after Christ, 
Elias Levita judaeus Praefat. 3. ante Massoreth Hammassoreth. Genebr. Chr. add an. 76. Zach. 2. v. 8 9  and therefore in reading you may take them of again; for in the pointing many texts are corrupted. In an other of the Prophets. Thus saith THE LORD OF HOSTS, after glory he sent ME to the Nations that have spoiled you, for he that shall touch you, toucheth the apple of mine eye because lo I lift up my hand upon them, and they shall be a pray to those that served them. Mark diligently in the beginning who speaks, saying that he is sent, and you will find him to be the Lord of hosts; HE is sent: and is sent by the Lord of hosts also: one divine Person sending the other. The same Person, the Lord of Hosts doth continue still his speech, and saith, and you shall know that the Lord of hosts SENT ME. Praise and rejoice o daughter of Zion, because lo I COME, and will dwell in the midst of thee, 
v. 9.10.11  SAITH OUR LORD. And many Nations shall be joined to our Lord in that day, and they shall be my people, and I WILL DWELL in the midst of thee: and thou shalt know that the Lord of hosts hath sent ME to thee▪ The same God of Israel, in an other Chapter affirms himself to be pierced by the inhabitants of jerusalem, as indeed he was in his passion. The words I put down before, 
Zac. 12.10 To give the spirit of Grace is an act proper to God.  and they are these, I will pour out upon the house of David and upon the inhabitants of jerusalem the spirit of grace and prayer, (the God of Israel speaks) and they shall look upon ME, The God of Israel, WHOM they HAVE PIERCED. It is clear then, that the God of Israel hath flesh and blood by Incarnation, how else could he be pierced? Before he foretold his coming in flesh and blood. 
Isa. 7.14.  A virgin shall conceive and bear a son, and his name shall be called Emmanu-el, God with us. 
c. 35. v. 5.  And in an other place, God himself WILL COME, and will same you: then, shall the eyes of the blind be opened and the ears of the deaf etc. Again the God of Israel, in an other place, I myself THAT SPOKE, 
Isa. 52.6.  lo I AM PRESENT. All which do manifest the ttuth of that which we read in Baruch. This is our God, and there shall none other be esteemed against him. 
Baruch. 3 v. 36.37.38  He found out all the way of discipline and delevered it to jacob his servant and to Israel his beloved. After these things he was seen UPON THE EARTH, and was conversant with men.   

THE FIFT CHAPTER. Of the Introduction of Christianity into the world.  
40. IN the beginning of the former Chapter I proposed unto myself a brief discourse of the introduction of Christianity into the world, and the propagation of the Church in the times primitive, but Atheists and jews did interrupt me so, that all the Chapter was spent with them. Having there shaken them of, I will now resume the subject, and will, as than I said, relate not dispute. He that hath raised this great building whereof I have spoken in this Book, the Church I mean diffused in all Nations, is jesus, borne at Bethlem, Son of Marie. This all do know and confess, Pagans, jews, Atheists. And this great work well considered doth argue in him more than was ever in any other upon earth: no one, of what quality so ever, no Scholar, No Monarch, none that ever lived, hath ever done the like: to unite, I say, so maay Nations, for so long a time, in so obscure a Creed, by such means, as he hath done. These things we see are done, they are undeniable; let us look on the beginning to see how: and if we keep a settled eye on our Master and his proceed we shall discover that he was indeed the God of nature conversing here visibly amongst men.  
41. His doctrine was of Sanctity, of Salvation: of the power, and the knowledge, and providence, and sovereign will of God. Of the last end and chief Object of man's Being, Of the perfection of the next life in immortality and the dispositions thereunto: Of the horror and effects of sin; and of the goodness of all virtue whereof he did exhibit himself a divine form and example to the world by practising them all in the heroic and most perfect manner. Reflect upon his carriage in his passion, the bitterest in all respects that ever man suffered, and you will find his behaviour in each particular to be divine. In his rule there is no virtue wanting, so perfectly did he comprehend what moral Philosophers could never attain unto; and beyond all these he teacheth Faith relying on the prime Verity, Hope reposed in God's infinite Mercy, and Charity loving the divine Goodness for itself. Whatsoever in speculation men knew concerning God the highest Object, he delivered it more clearly all, discovering further his providence, mercy, and justice about man; and which is furthest out of our sight, the Sacred Mystery of the Trinity, the Father, the Son, and the holy Ghost, subsisting in one infinite Nature and community of bliss. Moreover he did look into men's thoughts and discover what he pleased, 
Matt. 9 & 26.1.  in the presence and to the confusion of those who sought occasion to traduce him: 
Luk. 18 19.21. Matth. 10.100.12.  and certainly foretold things to come to himself, to his adversaries, to his disciples, to jerusalem, to the Gentiles, to the Church.  
42. His miracles were many, done in the sight of his enemies, done oft with a word. He cured the sick, gave sight unto the blind and life to those were dead. 
Matt. 9 Luk 7.  And was so powerful herein that he gave his disciples power to do the same, and so fare that their touch, their word, their clothes yea and shadow there followed miraculous effects. 
Act. 5.  Neither was his life only but this death likewise full of miracle, in so much that nature herself was troubled with the horror of that day where in he, on whom she depended, died. The earth trembled, the rocks burst in sunder, the veil of the Temple split, graves did surrender their dead, 
Matt. 27. Luk. 23.  the Sun was eclipsed strangely, and a general darkness endeavoured the whole earth. Being put to death in the sight of a world of people and his body buried, he riseth (such was his divine power) from death, having thereby paid the ransom for mankind, 
Mat. 27. Luk. 24. 1. Cor. 15.  and is the third day again alive, and appears, and converses, and gives instruction, power, and commission to his disciples, and lastlie in their sight doth ascend. Being ascended, he sends the holy Ghost in visible manner unto them all assembled, whereby they receive an inward testimony of the truth he had taught: 
Act. 1. & 2.  and are so confirmed and encouraged by the power of this Spirit, that they begin confidently, notwithstanding the jews threats and opposition, to diuulge his doctrine.  
43. And behold; Peter, 
Supremun & antiquissimun Theologorum stigium. S. Dionys. diu. nom. c 3.  of an ignorant fisherman, is now become the Prince and Head of divines: and maintaineth, with the victory, by the known success of many ages, universally now manifest, the cause of jesus Christ, against all the world. He is also so good an Orator, and on the sudden, that with his first speech, and this made without study, 
Act. 2.  the wins, in the sight of his Adversaries, three thousand to the faith. For the better diuulging of the Gospel in all Nations, these Fishermen have also bestowed on them by their Master the safety of tongues, and instantly, the doctrine of jesus Christ is uttered in all languages: the Parthians, and Medians, and Elamites, and those which inhabit Mesopotomia, judea and Capadocia, Pontus and Asia, 
Act. 2.  Phrygia and Pamphilia, Egypt and the parts of Lybia that is about Cyrene, and strangers of Rome, Iewes also and Proselytes, and Cretensians and Arabians: all, with admiration and amazement hear their own languages from the mouths of unlettered Galileans. O heavenly Master! o powerful and divine spirit! o wondrous School! o happy Scholars! The holy Ghost, saith a great Saint, fills a boy given to the harp and makes him a Psalmist: 
●. Gregor. sup. Ezech.  he fills an abstinent child and makes him the judge of Elders: he fills a neatheard and makes him a Prophet: he fills a fisherman and makes him Prince of Apostles: he fills a persecutor and makes him Doctor of the Gentiles: he fills a publican and makes him an Evangelist. Add here, that he fills a company of unlearned men and makes them linguists, Divines, Preachers, and Apostles.  
44. The Disciples, thus miraculously furnished with knowledge and tongues to the amazement and confusion of all opponents, did according to their Master's commission resolutely set on their great task, which was to carry the good tidings of the World's Redemption by jesus the Son of God, to all Nations: and dispersing themselves into diverse parts, did preach every where, 
Mar. 19  our Lord cooperating and confirming their doctrine with signs and wonders. And now, the World began to turn; from Vice to Virtue, from Superstition to Religion, from Idolatry to God again.  
45. The Enemy of virtue and of all good proceeding, (who affecting divine honour fell from heaven, and continuing his desire thought to compass it here on earth) perceauing of the motion now begun, and seeing his ministers contemned, his Idols overthrown, unclean Spirits commanded out of men, and a general reformation in the way; began to storm, and raised a most bitter persecution against the Church: wherein by his instigation, jews, Gentiles, and Heretics, with wit, power, and malice, were to oppose her; and the world made a Theatre of the combat.  
46. The particulars are to long for this place, and therefore I remit you to Baronius to read there what the Christians did suffer in the times of Nero, Domitian, Traian, Marcus Aurelius and Sueverus, commanders of the Roman World: when confessing the faith of jesus Christ in all places, on all occasions, before all kind of people, their number did increase daily in the face of torment; and the sword of Persecution prevailed nothing but to lay open their constancy to the world. Provinces, Lands, Castles, Fortresses, Tents, Camps, 
Tertull. Apol. ad Gent. c. 37  Courts, Palaces, Senates, Market places, all were full: and the Kingdom of Christ discovering itself further than the Roman Empire, was outstretched into all corners, believed in all places, reverenced of all Nations, every where reigning, adored every where. After the forenamed, followed other most bitter persecutions by Decius, Dioclesian, Maximinian; Wherein the Priests were tormented, the Churches pulled down, the Books burnt; and the fury was such, being with extreme violence borne into all provinces, Cities, Towns, in the Roman world, that it threatened an universal extirpation yeaven to the last Christian man, and yet could not the number of believers be diminished. We read of seventeen thousand martyred in one month and that in Egypt, a part of Africa, there were 144000. put to death, and 700000. banished from the same place in Diocletians tyme. 
Read Euseb. Baron. Spondan.  by which if we guess at the multitude which did suffer in all the time of the ten persecutions in all the world, the number will appear infinite, and our faith be confirmed with a world of blood. So earnestly did the Devil by these tyrannical cruel means oppose the Church: which notwithstanding, when all was done, was greater than before, 
Constant.  in so much that Christianity got the Empire, and then securely spread itself, and Rome, as Leo the great truly said, 
S. Leo serm. 1. de Nat. Apost.  being made the See of Peter, came to rule more universally by divine Religion, then by temporal Sovereignty; for though enlarged by many victories, she had extended the right of her Empire by sea and land, yet that which the toil of War subdued, was less than that which Christian peace did bring under.  
46. Out of this admirable plantation of Christianity, and so powerful a proposition and persuasion of the truth unto the World that it was esteemed above all things else dearest otherwise to men, the Fathers make excellent discourses to show the divine power of our Saviour jesus Christ, the author of this work. One out of S. Chrysostome I will put down, who saith thus. No man will deny that Christ hath founded all the Churches in the world, and hence we demonstrate his power, 
S. Chrys. Quod Christus sit Deus to. 5.  and show him to be God. For it is not in the power of a mere man to lay hands on the whole world by sea and land in so short a time, and to set at liberty mankind prevented which such absurd behaviour, and entangled in so great evils: and not Romans only, but Persians also, and all kind of Barbarians. Moreover that he did this, using no weapons making no expenses, raising no armies, fight no battles: but by eleven at first of no reputation, base, rude, unlearned, poor, naked men, he hath persuaded so many tribes of men, and not the present only, but those also which are to come. what? that he hath overthrown country laws, abolished inveterate customs, pulled up plants so long rooted, and for them planted other of his own he hath withdrawn us from those things whereunto we were inclined, and induced us unto those which are hard and troublesome. And whilst he was doing these things, his, were molested by all, and himself did suffer a most ignominious kind of death, the cross. No man will deny that he was crucified, and by the jews: that he suffered infinite things from them, that daily the Gospel doth increase, and flourish, not here only but even among the Persians too, even whilst by them it is opposed. For there are many swarms of Martyrs from thence, and those who were there more savage than wolves, having heard the Gospel are become milder than sheep, and discourse now of immortality, and of the resurrection, and of unexplicable good things. Neither have these noble enterprises been in cities only, but they have gone into villages, and Cuntreies', and Lands, ports and bays. And not private men and princes only, but kings themselves which wear the crowns, do with a notable and great faith submit themselves to him that was crucified. Neither did these things unwittingly come to pass, but were foretold long before: and lest there should be any suspicion at all in this, we have the books from the jews which nailed him to the Cross. Certainly these things, undeniable, and subject to men's eyes, prove a Deity in the worker: and the correspondence to the predictions erect our minds to the acknowledgement of a providence that preconceaved and ordained the work long before.  
47. It is strange to see the vanity of some, who make trial to break through this discourse as being industrious to find a way to scape: but they are penned in on every side and cannot get away. Some times they think of attributing the whole business to the Devil: but presently their thought is checked when they consider from what and whereunto this Motion is. He that knows what is meant by the world Devil, doth conceive a spirit bend to evil and opposite unto good. 
In motu; terminus quo; terminus ad quem, mobile & eff●ciens.  Now this Motion (to judge of the whole by that part which is evident) is a Reformation and an amendment of the world, for it is a withdrawing of it from vices which are manifestly against reason, and a drawing of it unto virtues manifestly consonant unto reason. The Christian Rule discovers to us more clearly whatsoever nature knows either in good or ill, proposing the good to be followed, the bad to be eschewed. It is further evident that this is against the inclination of the Devil; wherefore it is likewise evident that this Motion is not from him. Our Rule discovers the Devil also and doth invite all to detest him, whereas he hath an infinite ambition of honour, whereby it is likewise evident that it is not from him. Next they care not if they attribute it to an Intelligence and good Spirit, seducing us: Where again they find themselves deceived when they consider that such a Spirit being good doth not lie or deceive (as they imagine this hath done) for if he lie or deceive it is thereby manifest he is not good. If he be good, a man were out of danger that were directed by him, by an Angel, a good Angel, telling truth. Thirdly they would attribute it to the Stars: and strait are confounded when they consider that the consent is intellectual, of worlds, in an obscure Creed, not demonstrable by all the power nature hath. For example; that in the Deity are three Persons consubstantial; this principle of our Religion is not impressed into man's understanding by the Stars: Neither can the Stars make it evident with all their light. They have not yet made evident what kind of things themselves are, what their Orbs, what their influence, what their matter, form, their subsistence, 
macula solares. Martis revolutio.  whether they be corruptible or incorruptible; whether the Planets be fixed in orbs, or moved in a liquid substance. Of the truth, of these things, none ever have been so assured from the Stars, that they would die for it: for the truth of our Creed many men of great learning have given their lives. Neither can the stars raise a man that is dead, those who planted our Religion have done it: and have done it with a word, whereas if a man expected such a thing from the Stars, 
It containeth 49000. of our years  he must stay till the great year be past, for the same disposition of the heaven, and then will be as were it as he is now. 
Variasse debuerat error Ecclesiarum. caeterum quod apud multos unum in venitur non est erratum sed traditum. Tertull. praeser. c. 28.  Fourthly they would give the work away to chance: But see their error, when they consider how long before it was foretold and how oft. Again chance is some times one, sometimes other; this is constantly the same in a world of men. Fiftly they question the miracles we speak of. But in vain, for they were done in public in the sight of many of all sorts: and being diuulged at that time by the Evangelists, the time, place, and other circumstances put down; and examined by severe adversaries, both jews and Gentiles, not any one of them could ever be disproved. So that he who will now question them hath against him the endeavours of the learned jews and Gentiles them living, who doing all they could, were not able to discredit any of them, as appeareth still by their Books, and also by the issue and event. He hath also against him all the Christians of those times, the rather to be credited because an infinite company of them, together with the Apostles, gave their lives for the doctrine confirmed unto them by these means. The Gospels as I said, where diuulged, and therein were put down the miracles done publicly, the time, place, and other circumstances were there assigned. On the one side the jews, studied in the Scripture, and Gentiles learned in Philosophy, did labour to suppress Christianity and to disprove and discredit these miracles by which it was confirmed and proved to be divine. On the other side were the Christians, persecuted and molested for this doctrine, and to be deprived of their goods, honours, liberty, country and lives. Both sides did examine earnestly the truth of things: the one because they would suppress the Religion, beginning to spread itself: the other because it did concern their lives, and further their eternal estate. The memory of things was fresh, and both sides were present unto the time and place. A more eager inquisition, a greater cause there was never any. You know the issue. The poor fishermen did prevail. There were innumerable, and among them as wise men, as great Scholars, as the world had ever any, gave their lives in testimony of the truth. Our adversaries were confounded. Miracles still increased. The world became Christian, and still continueth so. He that notwithstanding all this will not believe those things were done, and that indeed they were miracles, is constrained to see a miracle, strange without example, before his own eyes. He sees that now the world believes the obscure Christian Creed, persuaded thereunto by a few, poor, contemned, and unlettered fishermen: 
Read S. Aug. de civet. l. 22. c. 5▪  this miracle effected by fishermen they must see  their eyes, and therefore unless they will deny that which with their own eyes they see, they must grant that those poor men, could and have done a miracle.  
48. If at the time when the Apostles did receive their commission to teach the world, a man should have demanded whether those fishermen were ever like to bring to pass this great work which we see with our eyes now, that is, whether they were like to make the World Christian, it would have been thought incredible, impossible: Considering the hardness and obscurity of the Doctrine they were to preach: the Learning of the Philosophers with whom they, not brought up in Schools, were to encounter: the diversity of judgement in the world in things fare more intelligible, no Master having ever been able to win so many followers in things more clear: considering also the sundry conditions, laws, customs, forms of government in the World, which before was never brought under ONE COMMON RULE or law by any man: and especially if the violent Oppositions of Princes, Emperors, and the World in common had been foreseen. Since therefore this great work, incredible and impossible in man's judgement, is effected as we see, and by those simple men, by the Disciples of jesus: it is evident that a supernatural and divine power did work by them. You know that Plato, one of the Wits of the World, was long about a Common wealth, and could never make it any where but in his mind. Philosophy hath been labouring many thousand years, to unite all understandings in the grounds of Nature, clear in them selues, and within the compass of man's wit but with all her Schools, she cannot effect her purpose: the longer she teacheth, the more men disagree. The Arabian Impostor, to win the people, laid open a wide path towards a sensual Paradise, tempering his Religion to the popular taste; and lest any thing should hinder his diffusion, got the Turkish sword, to make his way: No marvel then, if there be many in that sink, either willingly descending to the sense, or tumbled down by force. The Fishermen, having never heard Philosophy speak out of her pulpit, were to make the Schools believe a dark obscure Creed; being unarmed, they were to meet the Sword. They had no sooner begun their task, but men's hands were full of books against their doctrine; and the world in horror, affrighted with the torment's provided for their Scholars. Yet, unlearned and unarmed as they were; notwithstanding the violent oppositions of sensuality, Power, and Hell itself, they have brought their Creed and discipline (Posterity being astonished at the event) into Nations, into Courts, into the whole World: and so powerfully, that it hath been universally diffused these sixteen hundred years. And hereby have raised a Church unto their Master jesus Christ, greater than all the Societies, all States, all Kingdoms, all Monarchies that ever were before.  
49. I have now done what I intented in this place, only because the thing I speak of is a Church, let me a little look upon it in that form. The house of God, you know, is founded in faith, raised by hope, covered with charity. Faith is the foundation, the walls Hope, and Charity is the roof. In faith, the Apostles were eminent, as being Masters of Christianity, and are therefore Mountains, whereon the rest of the Church doth stand, according to the prophety, 
Isa. 2.  In the later days the Mountain, the house of our Lord shall be prepared in the top of mountains. They were eminent in sanctity likewise, whereupon another prophety, 
Psal. 86.  The foundations thereof in the holy Mountains. And, what the Apostles taught, the Prophets, as being elevated above others with whom they lived, to see things fare of, did foretell, and after their manner, also teach: so as they come in, within the compass of the Foundation too, wherefore the Apostle in his Epistle to the Ephesians, You, saith he, are citizens of the Saints, 
Ephes. 2.  and the domesticalles of God, built upon the Foundation of the Apostles and Prophets, jesus Christ himself being the highest corner stone, in whom the building framed together, groweth unto an holy Temple in our Lord: in whom you are also built together into an habitation of God in the holy Ghost. These Apostles and Prophets, do rely upon jesus Christ, a MOUNTAIN, in regard of his knowledge, Power and Sanctity; wherein, as man, he doth excel men and Angels all together, and, as God, he is infinite in each of them. On him being the prime Verity, and the increated Word of God the Father, profound in all kind of perfection, immoveable, and eternal, the Catholic Church doth stand. On him, the Apostles; on the Apostles, Christian men are built, as living stones, held together by Communion, and raised up by strong Hope, towards heaven, to the very sight of God. Be ye, quoth S. Peter, superedified, as it were living stones, spiritual houses. In the golden roof, 
1. Pet 2.  millions of Saints do shine, and give light to the edification of others. The Pillars, are the Pastors, who strongly support the Building, and are wonderfully disposed in Order hierarchical, according to the form of that which is in the Angelical Church in heaven. In these Pillars, all the Virtues are, alive. The Door of this Temple, known generally by the name of Baptism, is open to all parts of the world, and infinite do enter, washed clean as they come in. So the Prophet. In that day shall be a Fountain, lying open to the house of David, 
Zach. 13.  unto the Inhabitants of jerusalem, for the ablution of the Sinner. This water taketh away the spots of sin out of the soul, so that it cometh in to the Church, purer than the Sun: and there finds the bread of life, bread of Angels, the medicine of immortality, the fountain of all good, and consummation of Sacraments, the holy Eucharist, to feed upon. Every where, there are Altars, whereupon is Sacrificed unbloodilie the Lamb of God that taketh away the sin of the world, according as JESUS our high Priest, Priest for ever, according to the Order of Melchisedech, did institute and ordain. In the way to these Altars, are Tribunals, wherein those do sit who can open Heaven to the Penitent, where the Priest doth forgive trespasses commited against God: Heaven approving the Sentence of a man. I will give to thee Peter, 
Matt. 16. & 18.  the keys of the kingdom of heaven; Whatsoever you shall lose in earth, shall be loosed also in heaven▪ whose sins you shall forgive, they are forgiven them, 
joan. 20.  and whose you shall retain, they are retained. Hear are the Doctors, Evangelists, Prophets, and Pastors, of whom we read in S. Paul. Hear are Isaies' Kings and Queens, Abraham's Stars, the Temples of the Holy Ghost, and Gods Elect. All Tribes, and People, and tongues, all Nations, all the ends of the Earth, do come hither and adore in this Mount of our Lord, in this House of God. Hear the Holy Ghost still abideth, illuminating, directing, Sanctifying: and before him a hundred thousand hearts burn ever in the flames of divine love. Here some are weeping for their sins, others meditating on the Passion, others teaching and instructing the people, others defining in general Council, others converting Nations, others adoring the soweraigne will of God, others suffering for his sake. In the Choir, innumerable tongues are employed day and night, in the praise of their Creator and Redeemer: And round about are Watchmen, that never hold their peace. Lift up thine eyes, o JERUSALEM, round about, and see, all these are gathered together, they are come unto thee. Thy sums are come from a fare, and thy daugthers are risen from thy side. See and abound, let thy hart marvel and be dilated, for the multitude of the Sea is converted, and the streingth of Gentiles comes unto thee. Enlarge the place of thy tent, and stretch out the skins of thy Tabernacles, spare not, make long thy cords, and fasten thy nails. behold, thou dost penetrate to the right hand, and to the left; thou art dilated to the East, and to the West, and to the North, and to the South. The Gentiles do walk by thy light, and Kings in the brightness of thy rising. King's are thy nourcing Fathers, and Queens thy Nurses. The children of them that humbled thee come crouching now and adore the steps of thy feet. Thy God hath established thee his throne as the days of heaven, and hath made thee the pride of worlds a joy unto generation and generation; thou art a crown of glory in the hand of our Lord, and the Diadem of a kingdom in the hand of thy God.  
50. This Church, the SPOUSE of jesus Christ, holding in her hand the BOOK OF GOD, doth contemplate and behold therein as in a glass, her OWN SELF: she beholds there her own greatness, her own proportion, her own face▪ And (such is the rare purity and perfection of this glass) she beholds there also her doctrine, her inward composition, her life and soul. The proposition of the Object is supernaturally made unto her in most clear and evident circumstances: And by the infallible operation of the All-teaching Spirit she is directed in her act. By these two powerful certain means, she is so constantly settled in her faith, that if the world shrink under feet, she will not leave the truth. Repeat now the first Chapter, and read there in PROPHECY that which worlds of people since have beheld with their EYES, and still do: read I say, and consider it diligently, to the end you may see how one is verified in the other; that Prophecy in this Church, and this Church in that Prophecy: And hereby you will understand at leingth by god's grace, both that Prophecy and this Church to be from one, and the same cause and prime author, whose providence and power are so universally eminent that none can frustrate his design, or hinder an event which he foretold: and therefore both divine, and both from God.  
51. From this Church and from no other I take my direction for eternity. My own wit might run amiss; I might mistake in the estimation of the Spirit in me, if I went alone: And I were mistaken manifestly if I followed any that swerved from the Spirit of this community. And an other community like this, the world never saw. The consent of so many worlds of people in an obscure Creed▪ is an evident argument of a supernatural cause uniting their understandings, 
It was over the world before Constantine: and yet all Princes were against it▪  in this consent; and consequently of a divine Spirit moving them. For, all these Nations were never (much less all this time of sixteen hundred years) actualy subject to any one Prince or State: and the light of nature doth unite many in one principle or Conclusion, but by way of evidence which is not here in our Creed. Further, we know that Scholars never yet agreed so generally in things subject unto the natural power of their understanding: neither can any man alive find out or assign and defend against a Scholar, any natural cause of this unity in belief. The infinite miracles illustrious and undeniable in this Church are an evident argument that the Author of nature is in it, changing the common course of things, to the astonishment of the world, thereby to draw the eyes of all upon this Company, where they may see, and learn the service of their Creator. The uniformity of this Company of Gentiles to the description made before in Prophecy, and the Reprobation of the jewish Nation, left now without Temple, without Sacrifice, without Prophet, without miracle, without any argument of God's presence, and true service among them, are an evident argument that this Company and the Messiah Church described in the Scripture, are all one. Wherhfore worthily did our predecessors and we do worthily rest in the communion of this company. And since mortal man with his industry can go no higher nor better resolve himself in divine and heavenly ●●●ires, being here arrived, he meets with God's providence to conduct him to security,  
Is a man moved to believe by example and consent? here are worlds in our communion, and this so ample as the like is no were to be found. Is he moved with Miracles? here are infinite. The blind see, the lame walk, the dead arise: and of this we have as great evidence as man can desire. Is he moved with the common and uniform resolution of the learned? here are general Decrees made in Counsels Ecumenical by the wisest of all the world: the prime Scholars and gravest men coming together from all places, to discuss and to determine. Is he moved with Antiquity? the Reverence of elder times is all with us: here are Gregory's, and Chrysostons', and Augustine's, and Basils', and Ephrems, and Cyrills', and Cyprians, and justines, and others innumerable. Is he moved by God's word? it is flatly and unansweareably on our side. Atheists, children can answer, they err so grossly against the light of nature. The jews are forced to see with their own eyes the Prophecies of the Messiah and his Kingdom, fulfiled in jesus Christ and his Church. And this Church to be the Catholic, yeaven that which is now, and hath been ever in the Communion of the Roman See, is so clear, that denying of it all Histories, all Books, all Monuments, all Memory must be denied: and nothing be confessed for true which ever yet hath been on earth. Denying of it you may also deny that there was ever jewish Nation, or Roman Emperor, or Heathen Idol: you may as well deny that Rome, Constantinople, London, are or ever were.   

THE sixth CHAPTER. What meant by a Catholic.  
52. BEfore I go on to your Objections, because the place is very fit, and the thing necessary to be observed, and borne in mind, I will tell you what I mean by a Catholic, which question is here answered, without difficulty. You have seen the Catholic Church, that is the congregation of Christians in communion at all times with the See of Rome, by a Catholic man, I mean one who believes the Creed of this Church, one of this comunion: and every one which did heretofore embrace this communion was a Catholic, so long as he did embrace it, and died a Catholic if he died in it. In the communion with this Church, is included a Union with it: which union is founded in a conformity, or uniformity of faith and judgement in divine matters. And this was in all those who did resolve their belief into the proposition or judgement of this Church. For, he who submits his judgement wholly to the Church, and believes as she tells him ready to believe more, if she declare herself more fully, and to condemn all doctrine which she condemns, is undivided from the Church in judgement, and therefore uniform.  
53. Hence it comes also that not only those who lived at one time, were of our communion, but such also as lived in diverse ages: because the following age did receive the doctrine, and general decrees of the precedent, believing all which was then by the Church believed, and condemning such opinions as they condemned. By this means we do also communicate with them all as perfectly in the disposition of our soul, and readiness of our understanding, as if we had lived with them. Hence it is, that we admit all the Councils that were generally received by the Church in their time; and are sufficiently moved thereunto by the judgement of the Church, which then received them. For, we resolve our judgement into the judgement of the Church, and that is our rule under God, who is the prime rule, and highest Object of our faith.  
You will be ready to make an other use of some part of this discourse, but you cannot▪ for you make your own choice of that which you believe, and do not submit your judgement to the judgement of God's Church. We acknowledge divine assistance in Church-proposition as I have said before, and this doth every Catholic: which is the reason why we are all of one religion, though we live at several times. Out of this comes the Catholic Union, or unity which is most ample, reaching into all Nations, and through all times: which kind of unity depending on the Church's mouth as on a subordinate cause and rule, but principally on the all-teaching spirit directing to revealed verities as on an infinite and immoveable principle, (as hereafter I will show) is peculiar to the Church of God. Ask any man of our religion, on whose judgement he relies in matters of faith, and he will answer that he relies on the judgement of the Church; and if you ask further, on whom the whole Church of this age hath dependence for exterior proposition of matters of faith, I answer that this whole age resolves itself into the precedent age, and that into the precedent, and so upwardly to the first, which age did resolve itself into the Apostle proposition, and they resolved their faith into the proposition of our Saviour, who came into the world to this purpose, and he Cor, Saviour) being the natural son of God, did clearly behold all truth with an infinite understanding. And there stays the resolution, having made a full compass, and returned thither where this verity first was. For, all truth is first in the divine understanding, and thence revealed many ways, as it hath pleased that original goodness, the eternal Father: as by prophets in old time; and after by his Son jesus Christ; who did instruct his Church, and bequeathed an everlasting assistance, to bear in mind, and to deliver truly this lesson to future ages. Hence it came, that this instruction or word, which he put into her mouth, hath not yet got out of it, nor will to the world's end.  
54, I had made a full point, and was going on to the next Chapter; but I remembered with whom I am now again dealing, and that I am to repeat the same things over more than once, having for the same reason also contented myself with very few things among infinite which might be said for our cause. My chief intention therefore in this second book was, only to declare which company of people in all the world, is the Church Catholic, or the Church answering to God's eternal decree declared by the Prophets. And I have proved it to be that company which is and hath been ever in the communion of the See of Rome. This company of Believers is the Church described in God's word, and no other company distinct from this whatsoever it be is the Church there described. In the proof of this I have taken such grounds as are undeniable; as, the known communion of Nations, the like being no where found; the Testimony of worlds of people; the Confession of the most learned Adversaries that we have, or ever had since Luther came; The Evidence of general Councils, and the known Opposition of all confessed Heretics in all times to this Church, and to no other. These grounds or arguments I take so fare only as they are manifestly undeniable, and no further: and to prove that which your own fellows and your Masters do yield unto, and though most unwillingly, have confessed in their books. That is, I take them to declare that the Church in communion with the See of Rome is and hath been ever the Church described by the Prophets, and that no other answerable to that description is any where else to be found. When you answer this Book, I will have no other thing answered in this place but this. Keep the question all a part and distinct, that such as read our papers may know when one matter is ended or agreed upon; and do not thrust other things in here. If you grant it, Say so. If you do not, speak directly to this point, in this place, and of no other. I will not hear of erring, or not erring in fundamentals or not fundamentals. I have nothing to do with that, It shall have a place a part: I look only which is the Church answering to the description, whether it be subject to error in any thing, or be not, whether it doth err actually, or ever hath actually been in error. I meddle not here with that. The thing described in Prophecy, the substance of the thing, the Church I look for, and have found her by her proportion, by her face: it is not yours, it is ours.   

THE SEVENTH CHAPTER. Wherein answer is given to some exceptions made against the Universality of the Church.  
THe Arguments which you and your abotters make against the foresaid universality of the Church, 
S. Aug. de Vnit. Eccl. c. 12.  are answered easily. And whereas, first as Donatists heretofore did also, you plead for your poverty and paucity of adherentes, that there are few chosen, and the world full of fools: I confess there are to many fools indeed, and have been ever, if you consider the whole collection of all kind of Heretics, together with Pagans, and Atheists: the number whereof being infinite, the world may be said to be full. But what is this to the purpose, since the Catholic Church notwithstanding spreads itself into all Nations, and makes some of every nation (and those very many also) wise, many being called by the Pastors, by the Apostles, by God to Christianity from all nations, among which many though they receive the word, and for a time do well, do flinch in time of temptation, and fall of before the end, and so they be fools too, and with the foolish virgins be shut out of heaven. But yet notwithstanding all this, there are in the Catholic Church some wise of all nations, tongues, and people, more than can be numbered, which infallibly will gain the crown of glory.  
56. An other exception you make against our Church because it doth not communicate with all Christians, as with your congregation for example. Whereunto I answer that to the Church's universality, communion with Heretics, and Schismatics is not necessary, but communion with, or in all Nations, and this communion the Roman Church with the rest adherent hath. With Heretics we will not communicate, and do herein follow the instruction of our Saviour, and Saint Paul. And accordingly the Church in former times would not communicate with Arians, Eunomians, Nestorians: or with Armenians, Grecians, Aethiopians, or others at such time as they were in error. Neither was this communion necessary to the universality of the Church, as I said before, because it is not necessary that it communicate with all people in the world, but with all Nations. Nor it is necessary that the Church's communion, be at once in all nations, and so continue: but that in the compass of her time it be in all. And thus is our Religion Catholic which hath been in all Nations one time, or other, that hitherto have been Christian, which can be truly said of no other: and by her great power of converting Nations is going on to possess the rest of the Nations that are on earth.  
56. Thirdly you except against the generality of some Councils, whereunto the Greek Church then divided, would not come. But this is no hindrance to the cause; for to the generality of a Council, no more can be required possibly for people, them the presence and consent of the bishops in communion with the Catholic Church, since Catholic Pastors, not heretics, are to be heard, followed, and obeyed in matters of faith and religion. These do succeed in the promise made to the Apostles, and their successors to the world's end, and in them is the whole teaching authority of the Church-present unto the time wherein they are, whether they be more or not so many as were some age before. In particular to that of the Grecians I answer that their consent was not necessary to the generality of the Councils held in the time they lived in Schism and Heresy, and therefore without them the Council was Ecumenical: for that Council is Ecumenical which doth include the authority of the present Catholic Church. It is not requisite that all Bishops which ever were, should be raised again to life to sit in Council, nor that such as in after ages are to come, should be borne afore their time, to make a Council general: neither is it necessary to call in Heretics of all sorts. It is sufficient to call the bishops of the Catholic communion then living, when the Council is to be held.  
The Grecians in the time of their Schism, were not of your religion, as you have heard from their own mouths, when you offered union: and in your own judgement they held heresy, as that is of the procession of the holy Ghost from the Father only. They returned also to the communion of the Catholic Church, as you may see in the Council of Lions, and Florence, where East and west agreed in doctrine against your heresy: and before their Schism they had been in the communion of the Church a thousand years well near. Of Indians and Armenians you know by this what I will say, and it is not necessary to run over the same again.  
57 A fourth exception is, that all nations be not at one time in the Church because some are Pagan, some Heretic. And hence would you make a man have a scruple in reciting that part of his Creed wherein he doth profess to believe the Catholic Church then existent when he says his Creed. Notwithstanding this objection, the Creed was said in the Apostles time, by such as were in their visible communion, and must, and will be said as long as the world endures: and he that sayeth it, if he believes God's word and promise, may securely and must believe that still there is a Catholic Church, which Church hath communion with all Nations: though this communion in all the latitude be not existent at that time, but some was before, some is to follow after: as the Church itself taken wholly, is not existent all at one time, but successively to the world's end, it being the collection of all Catholics which ever were, are, and will be.  

Orbis miratus est se fact● esse Arianum Dial. con. Lucif.  58. A fift is made out of an exaggeration of Saint Ieromes. To the ground and occasion of the speech, which was the act of the Bishops in the Council 
I might answer as S. Au. doth to the like ob. made out of some words of S. Hilarius: Quis nescit ilio tempore obscuris verbis multos parui sensus fuisse delusos, ut putarent hoc credi ab Arianis, quod etiam ipsi credebant: alios autem timore cessissè & simulatè consensisse. Aug. Ep. 48. See Baronius as the year 359. about the Council of Ariminium which approved the Nicene faith and condemned Vrsatius, Valens etc. Afterwards happened that which S. jerom speaketh of, when the Council was neither f●, nor approved, and all Catholics in the world admit that such a Council might 〈◊〉.  of Ariminium (never approved by the See Apostolic, nor ever acknowledged for lawful by the Church, and by yourselves also rejected) I answer that there was no cause of fear that the Church should by that act be all deceived and err in faith; for the Church hath always the assistance of the holy Ghost, to preserve her from error in faith, by covenant of God the Father, and promise of God the son, as in the next book you shall hear at large. Neither wanted there at any time learned men who knew that a Council wanting the consent of the See Apostolic was not Ecumenical properly, nor an infallible rule of faith.  
58. If you plead against the visibility of our Church with this objection; it is weak, for the Arians ever found opponents and those visible, such as at last won the field. If you plead with it against the universality of the Church it is also weak: and impertinent. it is impertinent as it comes from you, because those Arians were not Protestants, and therefore their number makes nothing for the universality of your cause. And it is also weak; because their communion was never with all Nations, nor did ever equal the universality of the Church. Which is evident, because the Catholic communion was elder by three hundred years and was in that time spread over all Christendom, and hath continued after Arianisme is gone these many hundred years in the communion of the Christian world; and more Nations have been since converted to it, and are daily, and so will be till she hath been in the communion of them all. If therefore you will measure both, take each communion in her greatest latitude of time and place or Nations; and you will presently see Arianisme to be too narrow and too short: as not having possessed so many Nations, nor dured so long a tyme. Much less will you find, that, beginning the same time, it ran side by side in an equal or a fuller stream through all ages to this day and were so to continue: if you intended this I should suspect your brain.  
59 Touching the comparison of it to that part of the Church at lest which was at that time; you think it so filled all places of the Christian world that Catholics had no room. This error is of ignorance, you may amend it if you inquire of some who did live then. If I should bring many testimonies, you would say I were tedious in matter of history, and therefore will content myself, and you also if you be reasonable, with one from many Authors. S. Athanasius a man beyond exception, together with diverse bishops of Egypt, Thebais and Libya, wrote to jovian the Emperor, of the Nicene faith thus: Know certainly, 
ap. Theodoret. l. 4. c. 3.  most holy Emperor that this same faith hath been published from all memory of ages: this the holy fathers assembled at Nice have confirmed, to this have assented all Churches every where, as of Spain, of Brittany, of France, of all Italy, of Dalmatia, of Mysia, of Macedonia, and all Greece, and all the Churches of Africa, Sardinia, Cyprus, Crete, Pamphilia, Lycia, Isauria, and the Churches of Egypt, Lybia, Pontus, Cappadocia, and the Churches of the bordering countries, and finally the Churches of the east some few excepted which do favour the Arian sect; for we do certainly know the sentence of them all, and have received letters from them, and do know certainly most holy Emperor, that although a few do contradict this faith, the whole world cannot suffer prejudice thereby.  
60. Sixtly you oppose unto us want of unity. I answer that all Catholics do submit their understandings to the iugment of the Church and to the general decrees of their pastors, and masters, ready to believe whatsoever they generally in Counsels do define, and to reject whatsoever they condemn; and by these means are united perfectly unto those Councils, and to the whole Church in faith and judgement about religion: each man in the Church having his understanding undivided in belief from the Church, and so being one with it: Unity consisting in Indivision as you have learned of the philosopher long ago. Our Councils likewise are one in doctrine, as the parts of Scriptures are (though they be not Scripture, but declarations of God's word) that is they are undivided: there being amongst them all no opposition or dissent in decrees and definitions, and the later receiving what hath been formerly defined, whereof hereafter I will discourse a part, because as julian, Porphyry and others thought they saw contradictions in the Scripture, so you have imagined the like of Councils, though nothing so many, nor having that show, as those had which by the foresaid infidels were objected; and if you know not so much, you are not of that reading your friends have taken you to be. To your argument I say therefore that this company hath unity in belief: no man at all in the company being divided from the rest in belief, howsoever about things undefinied and undetermined by the Church in their time there might be diversity of opinions and may be now in the like, as he knows that hath been a week in the Schools of divinity. The same company hath originally likewise unity in religion, and faith, each understanding in the whole mystical body, being submitted to the same judge of controversies, that is to Gods spirit in the Church Catholic; and acknowledging this one spirit and this one Church, and this one spirit in this one Church judging, defininge, determining, ruling all. Which common union and consent in one, makes their communion, so general, so firm, and so conspicuous as you are fain to see with your eyes against your will.  
61. A seventh argument is made against succession, and it is objected that we have no succession of Catholics, or of such as we are. I answer, that the Catholic religion and Church is that whose communion is with all Nations, as you have heard: and a Catholic is a man who doth resolve his faith into this Church, and into the spirit which doth assist and teach it; such were all who did receive the General Councils before spoken of, and the doctrine of the Church present to the times wherein they lived, which were infinite, and such will be to the world's end. If you will have some assigned more particularly that you may dispute against them, I name whole assemblies of pastors in General Council. I name the General Counsels mentioned heretofore. In them was our Succession, and the Catholic Church in them was conspicuous, and worlds of people did communicate with them. This is a succession because they were not all at one time; and a Catholic succession, because the communion of Nations was with them: and with their faith and their Decrees.  
61. Other objections you have against the truth of the doctrine which this Church doth maintain: But the chiefest of them are already answered in another place: And hereafter I will prove at large that the Catholic Church only hath the assistance of the all teaching spirit, and therefore cannot be condemned of error by any means extant in the world whatsoever: no judgement being of greater or of equal authority with hers, by reason of the spirit which doth teach her all truth.   

The second Conclusion.  
The Christians in Communion with Vrbanus VIII, are the Church of God.    

THE THIRD BOOK. OF DIVINE ASSISTANCE.  

THE FIRST CHAPTER. Proving divine Assistance in the Catholic Church.  
1. HAVING declared sufficiently which is the Church, it follows next that we speak of the divine assistance in believing and teaching; which assistance the son of God hath promised unto it. Catholics as I have said before, do resolve their judgement into, the judgement of the Church, and the judgement of the Church doth rely upon the assistance of the holy Ghost, by whose providence it is preserved from erring in the proposition of divine faith. This assistance in Church-proposition we believe, and that you must also grant, and believe it, I am now to prove. You will not deny that men are to be instructed truly, in faith an divine matters, for how shall they live as Christians ought, unless they believe rightly, and how shall they believe rightly, if they be not well taught and instructed? how shall they invocate (saith the Apostle) in whom they have not believed? 
Rom. 10.14.  and how shall they believe in whom they have not heard, or how shall they hear without a preacher? it cannot be. For no man of himself is able to find out, or to discover the mysteries of our faith; the Trinity; the Incarnation of the Son of God; the Scriptures, and their meaning. It is therefore necessary that men be instructed in matters of faith.  
2. And since instruction is necessary (as we also by experience know) this instruction must be looked for in some School and from some masters or instructors. The question therefore comes presently about this teaching School, which and where it is, that a man there may be instructed. To this question the answer is easy: first it is not the company of Atheists or Pagans, for their doctrine and instruction is not holy and divine. secondly it is not the company of jews, for their doctrine is not Christian. thirdly it is not the company of confessed Heretics; therefore it is the Church, for the Church is the School of jesus Christ: and which this is, I have declared in the former book. This supposed I reason thus for divine assistance.  
3. It belongs to the providence of almighty God to assist that School in which by his will and ordinance the whole world is to be instructed in divine matters and Religion: Therefore it belongs to God's providence to Arg. 1 assist the Church, for the Church is the said School, as I declared before. The argument is clear and needs no further confirmation. but lest you seek to escape it (if it be urged by one that is no Scholar) with some fond distinction, I note here that the Spirit doth assist to believe and to teach. The first of these acts is in the understanding, and interior: the second is public or exterior, and in the mouth. The Spirit doth assist the Church both ways, that is to believe, and to teach: but the argument doth proceed here of assistance to the later, to teach: because faith according to S. Paul doth suppose instruction or teaching: and every one should have faith, for without faith it is impossible to please God, and he that believeth not shall be condemned. 
Hebr. 11. Mar. 16.  Moreover you know that for resolution in divine matters, it is necessary that a man know where to seek instruction, whom he may securely follow, in whose judgement he may rest, in whom and where the Spirit of God doth speak. This is the thing we look for, and this thing is in no other company but the School of jesus Christ the Church.  
4. It may be you will say that a man desirous of instruction should come to you. But this will not satisfy, for what should a man have done before Luther, when Protestants were not, nor your Religion thought upon as I have seen already in the first book. He might have gone over all the world to look for your Church and lost his labour. But deal plainly with us and declare your mind, is there any congregation in the world whose instruction one may securely fellow, or no? if there be not, what course should unlearned men take to learn the truth? shall they believe without preachers? If there be which is it, and whence hath it that it may be followed? of itself? or from the Spirit? you can answer nothing, but the Spirit: and this Spirit, not in Atheists, nor in jews, nor in confessed Heretics, but in the Church. And thus much for those who seek instruction.  
5. I prove secondly this assistance by the necessity of a judge to determine controversies Arg. 2 in matter of Religion. Since the Scripture is obscure in many places, and since Heresies do and must arise in the world, it is necessary that there be some Visible means able and sufficient to determine controversies, which means can be no other, but the proposition and judgement of the Church. For, being visible, and intelligent, able to hear, examine and define the controversies, it must needs consist of men, not of mere Spirits, or of insensible creatures: and if it consist of men these men must not be Atheists, or enemies to the Christian doctrine, such as are Pagans, jews, and confessed Heretics, and therefore they must be the Church, or that part of it which is to teach. The judge of controversies therefore is the Church. Whence it follows that the holy Spirit doth assist her in this act of determining controversies in matter of faith, directing her understanding to conceive the meaning of God's word, and preserving her from error in the proposition of it. This discourse you cannot deny with any show of probability, for there is no means to make an end of controversies among men, if the judgement of the Church be neglected, or be not certain and infallible: if the Spirit of truth be not in the Church it is in none at all; if it doth not teach the Church, it doth teach none; if it doth not direct the Church to understand God's word, it directeth none; if it doth not assist the Church when she for the general good of the Christian world doth determine a controversy of faith, it doth assist none at all: for all the promise made by our Saviour jesus Christ of assistance, is made unto the Church, and the only means which men have under heaven to be informed of the truth is by recourse unto it, unto the Church, and to the spirit in her.  
6. I will descend unto particulars, and make it more manifest. A man believing or knowing that there is a God, would gladly hear what he hath imparted to men of the truth, and therefore inquires for God's word, he would esteem himself happy if he could be certainly directed to it, and not cozened with other things in steed of it, with forged Gospels and Epistles: To this man the Church doth give satisfaction by reaching him the Bible and assuring him that she knows it to be God's word, by the assistance and testimony of the divine spirit, which protectes her from error in belief: and this promise she had from jesus Christ, who by miracles, by prophecies, and other sufficient means proved himself to be the Son of God. You on the otherside, who deny this certainty and assistance, can give him no satisfaction in the world. Next opening this book he finds it hard, as containing many obscure passages about the Trinity, the Incarnation, the death of Christ, his resurrection, the sacrament of his body and blood etc. to this the Church answears him directly, and tells him the sense of God, assuring him as before, that she by the assistance of the divine spirit left unto her doth know is to be so. You leave him without satisfaction, to the dishonour of jesus Christ whose wisdom you call in question withal, whilst you deny, that he provided means for men to be informed of his doctrine, and of the way to serve God.  
7. You are more sensible, peradventure in examples nearer home (though these which I have put concearne every man very nearly) I therefore put you in particular in the business, and on the other side put myself. The question betwixt you and me is, whether the visible Church be judge of controversies and infallible, or be not▪ what means to end it? your wit? why rather than mine? or why either, since the matter is divine? The spirit? why in you rather than in me? especially since I am in the communion of the Church and you not, as I have already proved: or rather why the spirit in either rather than the spirit in the Church? I am a part, that is the whole. I am to learn and by God's grace have the Spirit to be taught and directed, in the Church are my Pastors and I must hear them by the command of my Saviour, why then shall I not believe, that when the voice of them all is one, it is the voice of my Saviour jesus Christ. Other things also you question, as whether it be in the hart only to believe, or in the mouth also to teach and to profess? whether the promise be executed invisibly only and in the hart of the predestinate, and no where else, or visibly also by public proposition and profession of the truth. These and infinite other controversies we have with you, and with your fellows now adays, and what means are there to find the truth? if you say your wit, or the spirit, I reply as before, and am certain that in fine no thing can be brought but the spirit, nor this pretended howsoever, but existent by God's promise in the Church. 
* Seeing the controversies in our time are grown in number so many, and in nature so intricate, that few have time and leisure, fewer strength of understanding to examine than, what remaineth for men desirous of satisfaction in things of such consequence, but diligently to search out which amongst all the Societies of men in the world is that blessed company of holy ones, that househould of faith, that spouse of Christ and Church of the living God, which is the pillar and ground of truth: that so they may embrace her communion, follow her directions, and rest in her judgement. Thus Field in his Epist. to the Byssh. of Cant. before his Church. But if you keep your eye long upon this man, you shall see him dance the round too with his fellows.   
8. thirdly this assistance doth efficaciously follow out of God's eternal ordinance and decree about the Church, which ordinance and decree he hath revealed in holy written. All powerful and wise people intending Arg. 3 resolutely an End, do ordain likewise efficaciouse means to compass and effect it. Since therefore almighty God hath intended resolutely to raise a Church out of all Nations, as I have declared in the former book, 
●. Book. 1. Chapt.  and since the means to do this is infallible proposition of the truth, it followeth that he hath ordained infallible proposition there of; which proposition being not by externes, but by the Church, it remains that the Church-proposition is infallible. Your answer is that the proposition made to the elect is infallible, but not the proposition made to the rest. I reply that the proposition which I speak of, that is the exterior proposition is one and the same in itself and made to all: but the elect make good use of it, others do not. To put this in example for understanding of it▪ you know that our Saviour did preach openly, and his doctrine was instruction for the elect and was infallible, but reprobates did hear it also. Good and bad heard the Apostles preach, and their doctrine was the same; all men cast their eyes on the Scripture, and the decrees of General Counsels are proposed unto all. These all are means ordained by almighty God for the instruction of his elect, and therefore by his perpetual watch are kept infallible, though reprobates hear and see the same, but make not of them such use as they ought.  
9 But to speak of the elect particularly, since you desire it, I demand of you whether God doth provide exterior proposition of divine faith and pure and  truth for them, or no? if you grant he doth I have that which I intent, for no man is so mad as to think he doth employ infideles and not his Church in this business, and if he doth employ the Church in it, he keeps her from erring in the proposition; that so the true doctrine may be conveyed into the hearts of his elect; if you deny that he doth provide and dispose things so that the true doctrine be exteriorlie proposed unto his elect, how then do they believe? you must study hard to resolve the question, 
Rom. 10.14.  for the Apostle thought it could not be. And why do you trouble yourselves to preach and write books? perhaps you have some other end. but why did almighty God sand prophets into the world, and afterwards his own son? why did our Saviour send Apostles to teach Nations, if this were not necessary for the instruction of Gods elect? why did God ordain pastors and teachers and promise that his words should never out of their mouths? 
Ephes. 4. Isay. 59  why were the Gospels and the Epistles written, and the assistance of the holy Ghost why was it promised unto the Apostles and their successors? why all this, if exterior proposition be not necessary for God's people? and why rather doth not every man bid adieu to pastors, Apostles, Bible, and all exterior means, and expect to be illuminated and instructed inwardly and privately about heaven and divine things? Thus every man might be master in religion, judge in controversies, and a Church unto himself.  
10. I will not repeat what you say about the rule of scripture for that I have said already, and hath been objected unto you oft, is more than all your fellows could ever answer yet, as that without the judgement of Gods spirit in the Church men cannot be certain which is God's word, and what is the sense: and therefore you must yield at last that the Church is assisted in proposing divine things by the spirit of almighty God.  
11. 
c. 1.  A fourth argument I make out of the promises of perpetuity made unto the Church, and related in the former book. Heresy Arg. 4 destroys faith, if therefore the whole Church were fallen into Heresy, it were fallen also from the faith, it were no more the Church, as that is no more a man, which hath not a soul. Since therefore it is clear by the testimony of God himself, that the Church cannot fail, it is certain also, that is cannot fall from faith, and therefore that God's providence doth perpetually assist it to the conservation of the faith. You answer that the whole Church may fall from Charity and from the love of God, and therefore from faith also. This would not follow in terms, because love doth suppose faith, and therefore (if God had not otherwise ordained) might be gone and leave it behind, as it doth oft in particular men. And peradventure yourself do not love every one you know, or if you do, every body doth not so: wherefore love and knowledge may be parted. But omitting this, I reply that your affirmation is against the authority of holy Scripture. 
jerem. 31.33.  This shall be the covenant which I will make with the house of Israel saith our Lord (speaking of the Catholic Church) I will give my law in their bowels, and in their hart I will write it, 
Ezech. 37.26.  and I will be their God and they shall be my people. I will give my sanctification in the midst of them for ever: and my tabernacle shall be in them etc. I will despouse thee to me for ever: and I will despouse thee to me in justice and judgement, 
Osee 2.19.20.  and in mercy and commiserations: and I will despowse thee to me in faith, and thou shalt know that I am the lord. By this you have that the Catholic Church can never be separated from the love of Christ, howsoever some particular members of it may, as some parts of a man's body many be without sense, though the whole can never be without it. And hence I confirm further the infallibility before mentioned, for holiness doth include freedom from error and constancy in the faith: but the Church of God is holy always as here you have heard, and in the Creed you profess to believe it; therefore it is always free from error.  
12. The fift way to prove the said assistance is the continual presence of our Saviour, and thus the discourse is made. If the Apostles and their successors have the assistance of our Arg. 5 Saviour to the preaching of the Gospel and ministering of the Sacraments continually till the world's end, then hath the Church divine assistance, since the Apostles and their successors be the Church, and our Saviour God. But the Apostles and their successors have this assistance of our Saviour, as the words of the Gospel do prove and manifest, where our Saviour to his disciples said. 
Matth. 28 18.19.20.  All power is given to me in heaven and in earth, going therefore teach ye all nations, baptising them in the name of the father and of the son, and of the holy Ghost, teaching them to observe all things whatsoever I have commanded you, and behold I am with you all days even to the consummation of the world. You know that a coexistence of two things to the end of the world, includes the existence of each of them all that tyme. I was not with you all the year, because I came away before it was half done. Since therefore the Apostles had not existence here on earth all the days till the world's end, which is not yet come though they be dead and gone many hundred years ago, it follows that our Saviour speaks also in them to their successors, and consequently to the Church in all ages whilst the world doth endure. And by this means I have what I desire in this place that I need look no further, first the assistance in these words I am with you, before which our blessed Saviour not ignorant of the difficulty which you would make in this matter put an ecce, behold I am with you. I have secondly the parties whom he doth assist, to wit the Apostles, which were the Church and in them their successors whilst the world endures that is the Church in all ages, in these words, I am with you all the days even to the consummation of the world. I have thirdly the object of the assistance, that is, to what kind of acts, and how fare it doth extend, teach all nations baptising them &c. teaching them to observe all things whatsoever I have commanded you. fourthly I have here continual assistance to visible acts, for such are preaching and baptising, and these are visible to all nations since all nations are to hear these things, and to be baptised; and since all nations do not hear and receive baptism at one time as we see by experience, but some one time, some another, since also the assistance to these acts is perpetual, and therefore the acts themselves perpetually found in the world, it is manifest even by this promise without going further that there is in the world a perpetual visible Church. fively that our Saviour can thus assist howsoever he doth bring it about, I have in these words all power is given to me in heaven and in earth. So that if we believe jesus Christ, no further doubt can be made of this assistance.  
13. Out of the former comes another which is grounded in the obligation Christians have to hear their pastors, and to believe their doctrine, and it shall be the sixth which I will make thus. If all the people in the world be Arg. 6 obliged under pain of eternal damnation to believe the doctrine which the Church, that is, the Apostles and their successors do teach, it belongs to the goodness and providence of God thus obliging them to have a care that it be right and true, otherwise he would oblige them to err and live amiss, which is against the goodness and therefore against the nature of almighty God. But it is true that all the people in the world are thus obliged as I prove by the words of our Saviour in saint Mark. Going into the world preach the Gospel to all creatures, 
Mar. 16. v. 15.16.  he that believeth and is baptised shall be saved: but he that believeth not shall be condemned. Out of this argument followeth yet further, that the Church cannot err in any thing of faith, whether it be fundamental, or not fundamental, incurable, or curable, great or little: for the people are to believe that which the Church doth teach, and thus God doth warrant in the place here alleged, and therefore it appertains unto his providence to assist and protect the Church so, that it never teach error in steed of God's word.  
14. The seaventh argument I make out of the judgement of all Christians before Luther touching the foresaid obligation to believe the Church, and the divine spirit in it. And here I except only such as yourself shall confess to have been Heretics, and proceed thus. General Counsels did always Arg. 7 believe that the Church was to be believed, and that it had divine assistance, and therefore did accurse all those who believed the contrary to the Church. This you know by their acts, and canons. The people in communion with these Counsels did believe the same which the Counsels did, and received that which they defined. The fathers, Saint Augustine, Saint Hierome and the rest did the same. And the same did all the predestinate who lived in the communion of the Church, taking their instruction from the mouth of the Church, and believing as the Church did. which is further manifest because those are damned who believed not the Church, as hath been proved in the former argument out of Saviour's words: since therefore the predestinate are saved, it remains undeniable that they did believe the Church.  
15. And here because you some times when you have drunk to much of the cup of self love, do think that you entertain the holy Ghost better than any of our religion have done, especially since you last were in heaven, and read your name there in the book of life, I oppose spirit unto spirit, I oppose unto you the known Saints of our Religion both late and ancient, and object unto you the spirit which was in them. You have there Saint Thomas of Aquine, Saint Bonaventure, Saint Francis, Saint Dominicke, Saint Charles Boromeus, Saint Xaverius, and others whose sanctity God by miraculous works and signs hath diuulged. Among the ancient you have the holy fathers and Martyrs; it were long to repeat their names here, You have the martyrologue of Baronius, there are thousands of them, and the places where they lived; consult his notes thereunto, if you doubt of any. And now I argue thus. All true Christians in all ages even from the Apostles time did ever rest in the judgement of the Church as infallible: believing what was in the Church before them universally believed, and condemning for Heretics all those which before were universally condemned for such. And this common principle descended through all ages so, that whatsoever was universally taught by the pastors as matter of faith, was received universally by the people, and was approved by the general judgement of the Church of God and of her spirit. This I would have you to consider well; and mark again that the communion of Gods elect was in this multitude: which is further manifest, first because this only is the true Church of God, and they were all of the true Church; secondly by those infinite miracles, whereby God hath as it were with a seal confirmed their course of life and blessed end; and thirdly because the communion of all holy fathers whose sanctity you acknowledge, and of infinite Martyrs put to death for profession of Christianity hath been openly with and in this Church.  
16. I prove the same assistance eightly by the testimony of Saint Paul, Apostle and Master of the Gentiles. a rule you know must Arg. 8 be right; and a rule of faith, free from error. This you are ready to admit and to interpret of the Scripture▪ the word of God I grant is right, but there are difficulties which it is, which is all, what is the sense of diverse places, as all know by the controversies now adays. We look therefore for a living rule or judge and certain proponent of God's word and meaning. Such a rule the Apostle directeth us unto: Turrian exterior, visible, perpetual rule to be followed by Christian people▪ and this if it be proposed by God to be followed, is infallible by his protection and assistance; will you hear the Apostles words. He, Christ, gave some Apostles, and some Prophets, and other some Evangelists, and other some pastors, 
Ephes. 4.11 12.13.14.  and Doctors to the consummation of the Saints, to the work of ministry unto the edifying of the body of Christ: until we meet all into the unity of faith and knowledge of the Son of God into a perfect man into the measure of the age of the fullness of Christ: that now we be not children wavering and carried about with every wind of doctrine in the wickedness of men to the circumvention of error. Mark in this chapter of S. Paul how many things are defined against you and your fellows. First the perpetuity of the Church, in that he saith God gave some pastors and Doctors until we all meet in the unity of faith. secondly the perpetual visibility of it, in that these pastors are building all the time, and that they are Apostles, Pastors, Doctors, whose office is visible and doth manifest their people to the flock: thirdly the infallibility of the Church is explicated by the end of the foresaid perpetual ministry which is that we be not wavering. Among those the Apostle speaks of you I hope include the predestinate, who therefore you see depend, upon exterior, certain, common, and in a word Catholic proposition of the faith, a little before you have the unity of this body, and of the spirit of it, and after follows the variety of functions in this one visible body of jesus Christ, including the elect as I have noted before. The words are. Doing the truth in Charity let us in all things grow in him which is the head Christ, 
〈◊〉. 15.16.  of whom the whole body being compact and knit together by all juncture of subministration according to the operation in the measure of every member maketh the increase of the body unto the edifying of itself in Charity. Reflect or all this, and tell me whether in this Body be Gods elect or no? whether it be visible or invisible? whether it be many bodies or one body, and whether this body be the true Church of Christ whereof he is the head.  
17. But now let us to our argument again. Saint Paul teacheth in this Chapter that God hath provided continual visible means to keep men from error; therefore these means are by his providence kept free from error. You would feign answer that to the end the Church-proposition do settle Christians in faith and infallibly guide them, it need not be kept infallible and free from error. But how then, am I infallibly right (as Christians do believe they are) if the rule which I do follow be not so? if I be always as that, and that be some times wrong, how am I ever right? suppose that do err; and that I follow it (as Christians here by Saint Paul are warranted to foilowe the Church) do not I run into the same error? if you insist in this error, carpentars and masons will hisse at your doctrine.  
18. This is yet further confirmed because as S. Paul here makes the Church to be the rule to direct our faith, so doth our Saviour himself in the Gospel warrant men to believe as the Church teacheth, saying to his Apostle and to their Successors the Pastors of the Church, he that heareth you heareth me, and he that despiseth you despiseth me: and again; 
Luk 10. ● Matth. 1● 17.  if he will not hear the Church, let him be to thee as the heathen and the publican. How could this be true if a man might contemn all the Church as you do, and if all the Church might err? if to hear the Church be to hear Christ, sure Christ speaketh when the Church doth, the words be his words in her mouth: and if they be his words, they are not lies, they be true.  
19 Touching the place of Saint Paul, bid your brother puritan observe here with you, that (as you have now learned if you be not incapable of learning) the Church whereof Saint Paul speaks, is visible, and that assistance in teaching is given according to the divinity of Saint Paul to the visible Church of God. And the contrary is a mere shift and contrary to Scripture, to experience, and to the necessity of God's people. They have not each one immediate revelations, but are instructed by visible men: such our Saviour did send to teach Nations, and such will be to the world's end to this purpose as the Apostle hath here told us. Such are those, whom the Holy Ghost endowes with his gifts, to the edifying of the Saints, or holy ones, of which gifts the Apostle speaks in an other place. 
Rom. 12. v. ● 5.6.7.8.  As in one body we have many members, but all the members have not one action: so we being many are one body in Christ, and each one another's members. And having gifts according to the grace that is given us different, either prophecy according to the rule of faith, or ministry in ministering, or he that teacheth in doctrine, he that exhorteth in exhorting etc. Here is the spirit of God in a visible body, a body I say manifestly visible, in manifold operations and functions here described; In this body, this visible body the spirit is, and in the same are Gods elect, it being the mystical body of jesus Christ, and this mystical body being one, 
●. 5▪  as you have read in the Apostles words. The like discourse he hath in his Epistle to the Corinthians, where the unity of this body (wherin S. Paul also and the rest of the Apostles were) and the visibility of the same one body containing in it the predestinate (unless you will exclude Saint Paul and the Apostles from the number of them) are commended. there are divisions of graces, but one spirit: 
1. Corinth. 12. v. 4.5.6 c &.  And there are divisions of ministrations, but one lord: And there are divisions of operations, but one God which worketh all in all. And the manifestation of the spirit is given unto every one to profit. To one certes by the spirit is given the word of wisdom: and to another the word of knowledge according to the same spirit: to another the working of miracles; to another prophecy: to another discerning of Spirits: to another kinds of tongues: to another interpretation of languages. And all these things worketh one and the same spirit dividing to every one according as he will. (this is the body which hath the spirit, and these are the functions, 
v. 12.13.14  and these are visible to them which have eyes) for as the body is one, and hath many members, and all the members of the body whereas they be many yet are one body, so also Christ. For in one spirit were we all baptised into one, whether jews or Gentiles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20.  or bondmen or free, and in one spirit we were all made to drink. for the body also is not one member, but many etc. now there are many members indeed but one Body. Thus fare Saint Paul, wherein he hath confuted the Puritans error of two Churches, and accuratelie declared the visibility of God's Church, and assistance of God's Spirit. And I would have you mark particularly how S. Paul, and consequently the rest of the predestinate are baptised into the same one visible Body, and are parts of it, which the Greek text doth yet express more distinctly.  
20. A ninth way the divine assistance is proved out of the Epistles of the same great divine and Apostle unto Timothy, and thus you may conceive it. The Church or congregation Arg. 9 of Christian men cannot be the pillar and ground of truth, without divine assistance for men left to themselves may be mistaken in divine matters: but the Church is the pillar and ground of truth therefore it hath divine assistance. The proposition is clear and confessed. 
●. Tim. 3. v. 14.15.  The assumption I find in Saint Paul. These things I writ unto thee, Timothy, hoping that I shall come to thee quickly. But if I tarry long, that thou mayest know how thou oughtest to converse in the house of God, which is the Church of the living God, the pillar and ground of truth.  
21. You try many ways to answer this argument, but none will serve, the first is, that the Church cannot err in teaching as long as it followeth the word of God, and teacheth according to it. This is a piece of deep divinity. Can an heretic, can a Turk. can an Atheist, can a devil err as long as he follows the word of God, and teacheth according to it? are these pillars of truth? The second is that those words are meant of the Church of Ephesus. take your spectacles and read again. The Church of the living God, what Church is that, but the Catholic, wherein Timothy, and all good Christians are? This Church is the ground of truth. The third is, that it is meant of the invisible Church. This is likewise against the text, for the Apostle in all that Chapter doth discourse of conversation of Christian people very visible, and tells Timothy, that the things which he says there are directions for him to know how he is to carry himself in the Church of God. read the text for it is clear.  
22. The last argument I make out of the Arg. 1 words of our Saviour jesus Christ, who promised faithfully to send the holy spirit unto the Church to assist it, 
joh. 14. v. 15.16. 16. Ch. v 13  I will ask my father and he will give you another Paraclete, that he may abide with you forever, the spirit of truth he shall teach you all truth. Here the spirit is promised to the Church forever to assist her to all truth; what could be said plainer? The like God before promised unto the Church and called it his covenant, 
Isa. 59.21.  to wit, that the words which he put into her mouth should never out of it. And hereuppon the Apostles believed that they had divine assistance: and affirmed their act and decree, 
Acts 15.28  to be the act and decree of the holy Ghost, as you read in the Acts of the Apostles. Stay here and consider well what you will do in this case; if you deny the assistance you deny the word of God: if you grant it the cause is ours.  
23. That you may seem to answer you will say ever something, and the more intricate it be the better it serves your turn. Forsooth you grant Assistance of the Spirit lest you be seen directly to contradict Scripture; but you deny that the Church hath it. The Church you say may mistake the sense of Scripture and was mistaken many hundred years together, but the spirit directs you to to it; your Apostle Luther and you have hit it now at last. Silly men, what are you? what ground have you for divine assistance? by what letters Patents from Gods private Council can you make this good? Our Saviour jesus Christ hath promised the assistance of the spirit unto the Church, and this promise is recorded in the Scripture: This holds not (you say) he hath bethought himself better and recalled it, and made a later and an irrevocable firm promise unto you. If you be not impostors, let us see it: if you show it not, as you cannot, for God is God and it not changed, you know what men are to think in such a case.  
24. But why would you rob the Church of God of her legacy? she doth inherit lawfully this assistance, it was bequeathed her by jesus Christ; she hath undeniable writings to show for it: she hath had possession of it long ago. Sixteen hundred years she hath enjoyed it. It is to late for you now to commence your suit. Go first, and prove that you are the Catholic Church; that the communion of Nations, and of the ancient Fathers; and of the Martyrs; and Saints of God, have been with you. Produce your Succession of Pastors continued ever from S. Peter, bring to light your General Counsels, which yet never saw the light, name the Nations you have converted unto the faith: let us hear of your miracles, let us see how the old Prophecies all do meet, and are verified in your Church? When these things are done; and so well done, that the world sees clearly your Church and not ours to be the Catholic Church, then begin your suit, and not now, for your beggary, and want of title, and imposture is yet believed, or rather seen and felt of all the Christian world.  
25. If we consider only those whom yourselves do confess to have been Heretics heretofore; you must confess likewise that they were not Heirs unto the promises jesus Christ made unto his Church among which promises one was of perpetual assistance. For this promise or legacy was made and bequeathed by our Saviour unto his Church: and confessed Heretics were not the Church and flock of Christ. It rests therefore that you grant that Church to inherit this legacy, which is the true Church and not confessedly heretical and false, whether this Church be yours, or ours. This is evident. Now further it is evident by the former books that the true Church, is not yours, but ours; therefore the divine assistance is in ours, not in yours And this I would have you to mark diligently, 
turn down the l●●f●.  to the end I need repeat it no more That is; whensoever the question is about the spirit, look that you do not challenge it until you have proved that yours is the Church; for there is in holy Scripture no promise made of the spirit, but unto the Church. And the like I do say to your fellows, either a part or all together, either modern, or more ancient; if they will have me believe that they have the spirit of jesus Christ, let them prove that they are the Church. Neither do I care whether the controversy they pretend to determine by the spirit be fundamental or not fundamental, for I hearken to no spirit but to that in the Church, therefore I say again if they will have me believe them, let them prove that they are the Church, and bring such evidence as I have demanded heretofore; which will never be as long as the Scriptures and Histories are extant.   

THE SECOND CHAPTER. Wherein the last of the precedent arguments is unfolded more at large.  
26. IT grieves you much that in the former Chapter I say the divine assistance was bequeathed unto the Church, and much you fret against me for it, but cannot mend yourself. For that which I said is there proved many ways. It is a tedious thing to preach to those who shut their ears when the word of God is delivered, who have eyes but will not see. I must speak louder yet, and repeat the same over again and again, that this sacred and transcendent truth of divine assistance may by the operation of God's grace enter into your soul which error possessing hath made deaf and dull to God's word. To run over all again would take more time than I can spare, I will therefore inculcate the last argument only, wherein are three texts of Scripture for assistance, combined and connected all in one; which I will here propose, distinctly. In the first the divine assistance is promised by God the father, and I will produce the covenant: In the second our Saviour jesus Christ doth bequeath it unto the Church, and I will bring the words of his will registered by an Apostle. In the third the confessed Church of Christ doth acknowledge the receipt of this assistance which is to be for ever hers. To begin with the first, I argue thus.  
27. If the words of God (which no doubt are the sacred truth, for God speaks no lies) be always in the mouths of the Pastors of God's Church by virtue of God's promise and providence, this Church hath in this, divine Assistance: But the words of God are always in the mouths of the pastors of God's Church by virtue of God's providence and promise, therefore the Church hath in this, divine Assistance. The proposition is clear and includes proof sufficient within itself, because if God's covenant and providence effect this thing we speak of, God effects it, and is the cause of it. The Assumption, the prophet Esay, one of God's Secretaries, a man beyond all exception, declares in these words, 
Isa. 59.21.  My spirit that is in thee, and my words that I have put in thy mouth, shall not departed out of thy mouth, and out of the mouth of thy seed etc. saith our Lord from this present and for ever. Thus he. And the title of it is, This is my covenant with them, 
He doth not say, my precept.  the Church of the Redeemer, saith our Lord.  
28. The first answer is that the place concerns not the Church of Christ, but only the Prophets of the jewish Church. But this is against the text itself, which doth speak very manifestly of the Church of the Messiah, as you may see by the words that immediately go before. They of the West shall fear the name of our Lord, 
v. 19.20.  and they of the Rising of the Sun his glory, when he shall come as a violent stream which the Spirit of our Lord driveth, and the Redeemer shall come to Zion and to them that return from iniquity in jacob saith our Lord. As if he had said; when the Messiah come into the world, a Redeemer to Zion, and to those that return from iniquity an Israel (for when all Nations have entered into the Church, the jews will acknowledge our Saviour too, as I have declared in the former book, 
Rom. 11. ●  and the Apostle doth also confirm out of this place) both East and west, that is, the world, will believe: And this is my covenant with them, the Believers, the Church, My Spirit that is thee, and my words etc. The text above cited is by S. Jerome translated out of the Hebrew, which in his time had no points, into latin thus, Time bunt qui ab occidente nomen Domini, & qui ab Ortu solis gloriam eius, quum venerit quasi flwius violentus quem Spiritus Domini cogit, & VENERIT Zion Redemptor, & eye qui redeunt ab iniquitate in jacob, dicit Dominus. Hoc foedus meum cum eyes, dicit Dominus, Spiritus meus qui est in te, & verba mea quae posui in ore tuo non recedent de ore etc.  
29. The second answer is, that the promise is conditional, and the sense this, that God will keep the true doctrine of Salvation in their mouths if they follow the Scripture, and forsake not the truth in their hearts. This answer doth change the sense of almighty God, for it addeth the condition of following the Scripture, whereas the promise and covenant of almighty God is absolute and without condition as were the rest of the promises of sending a Messiah, and calling the Gentiles, and the promise our Saviour made of sending the holy Ghost after his ascension. It taketh also the true sense away, for the covenant is of effecting the Church's perseverance, in teaching and professing the sacred truth, and adhering to his word, and this you take away. And the rest which you leave is not the sense of God, nor of the words as they are in the bible, nor any privilege at all but a thing which to Atheists and devils you do grant, for you confess they do teach true as long as they teach the word of God.  
30. I demand of you here whether you think in your conscience that God can continue the visible profession of the faith or no? You cannot deny that he can do it if he will, for his wisdom and power are infinite, and nothing can be but so as he pleaseth to effect or to permit, and if you deny this, you deny that which in your Creed you do profess. Now granting that he can do it, why do not you believe that he will and doth, seeing that he hath obliged himself thereunto by promise and covenant, as the Scripture doth testify. It is a very hard case when a man dares not stand to the plain words of Scripture, and to their immediate sense which they do offer, especially a sense which is honourable to God, and beneficial to the Church: but will add conditions of his own, as if God could make no covenant, unless he were his lawyer to give him counsel. But omitting your tricks as foolish, and ungrounded, and contrary to God's honour, and veracity, and wisdom, I will put you in mind of one thing which our Saviour said touching the prophecies of himself, and his mystical body the Church. 
Luke 24. v 44.45.46.47.  All things (saith he) must needs be fulfilled which are written in the law of Moses and the prophets and psalms of me. Then he opened their understanding that they might understand the Scriptures, and he said to them. That so it is written, and so it behoved Christ to suffer and to rise again from the dead the third day and penance to be preached and remission of sins unto all nations beginning from Jerusalem. Hear you have heard this preaching of the Gospel to all Nations particularly by Christ inserted among those things, which he said must needs be fulfilled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And the covenant which I have cited is in the prophet, and toucheth this preaching particularly, why do you then oppose yourself to jesus Christ, and say it need not be fulfilled, it must not needs be?  
31. The third answer is that God according to the covenant doth keep the true doctrine, and saving faith in the hearts of the predestinate, though they do not always profess it. This will not serve your turn; we speak of profession, of preaching the word of God: of professing the true faith; this God hath promised to continue, and this makes men seen and heard of others, this makes a noise in the world that all Nations may hear, and come unto the Church, where continually one generation follows an other with the Gospel, the doctrine of jesus Christ, the words of God in their mouth. 
Isay. 59.21.  Hark Puritan the Scripture thunders, this in my covenant with them saith our Lord; my spirit that is in thee, and my WORDS that I have put in thy MOUTH shall not departed out of thy MOUTH, and out of the MOUTH of thy seed, and out of the MOUTH of the seed, of thy seed, saith our Lord, from this present and FOREVER. Reflect upon these words. This is my covenant: with them, the Christian Church; saith our Lord; My spirit which is in thee, in thy hart, and my words; he saith not this or that point, but generally my words, which I, God, have put into thy mouth, shall not out; whence? of thy mouth nor out of the mouth of thy seed etc. till when? For ever. I was about to make an end here of this part, but I cannot for bear adding one sentence more out of the same prophet in an other Chapter next but one, where he declares the perpetual visibility of the Church by reason of the continual noise which her Pastors make, and shows in part the use of the foresaid assistance. Upon thy walls Jerusalem I have appointed watchmen, 
Isay 62.6.  all the day and all the night forever they shall not hold their peace. It is not said they shall not hold their peace if they do not sleep, according to your drowsy gloss: or if they will not speak the word of God; but absolutely it is said, they shall not hold their peace. And thus much of the first.  

john 14. v. 16.17.  32. The second place doth contain our Saviour's will, as I said: the words are these. I will ask the Father and he will give you another Paraclete that he may abide with you for ever the Spirit of truth whom the world cannot receive, because it seethe him not, neither knoweth him, but you know him because he shall abide with you, and shall be in you. 
v. 26.  The Paraclete the holy Ghost whom the father will send in my name, he shall teach you all things, and suggest unto you all things, whatsoever I shall say unto you. 
●6. chap. v. 12.13.  Yet many things I have to say unto you, but you cannot bear them now: but when he, the Spirit of truth, cometh, he shall teach you all truth. For he shall not speak of himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but what things soever he shall hear he shall speak. In these words observe with me seven things, the first is who sendeth, jesus Christ the son of God: secondly, whom he sendeth, another comforter the holy Ghost the spirit of truth: thirdly, to whom he sends this comforter and Spirit: to the Church he was to leave behind him here one earth, consisting of Apostles, and Pastors, persons visible by their function and office. fourthly, how this Spirit is to be with them, to abide in this Church, and to remanie with it. fively, to what end all this; to teach them the truth. Sixthly, 
Some pro: are so Wise as to exclude teaching, and say the spirit was left only to comfort not to teach.  what truth and how much; whatsoever I shall say to you, what things soever he shall hear, All truth. Seaventhlie, for how long, For ever. All this is in the text; and therefore our position is most true that the Church hath divine assistance in the proposition of the faith.  
33 I must tell you moreover, first that God with a few words can signify many things, his comprehension being infinite and he knowing all the significations and uses of all words. And next, that I take these words of jesus Christ in the whole fullness of their sense and meaning, though some Interpreters have contented themselves to put a part of it only down, having not then occasion as we have now to search further. In the Church are people and Pastors, the spirit assists all, some to teach and to govern, others to obey and to be directed. Some are predestinate, and with these the spirit continues to perseverance, some are not but for a time believe, and this by the assistance of the spirit And some of them are teachers also and governors, and in this kind do participate also the assistance of God's Spirit, who disposeth all as he pleaseth, dividing his gifts and graces among men, to his glory and the good of the predestinate. In fine all those whose names are written in the book of life persevere finally. So that the Spirit leads them further to the state of glory, and there shows them all truth in itself, abiding so with them for all eternity.  
34. But now let us hear what you say to this place. First you say it is promised to the Apostles, in their own persons only. This is false, first because it is promised to remain with them for ever, whereas the Apostles in their own persons were not to live ever here: and perpetual coexistence of two extremes includes a perpetual existence of each of them as I noted before upon the like occasion; it is to them therefore and to their successors after them without ending at any time and so forever. secondly by the end of the grant the same is evident: for the Church now a days stands in need of this Assistance as well as it did then and in some respects more; because it is greater: and the like it is of other ages, and will be still to the world's end: since therefore the providence of our Saviour for the establishment of his Church and salvation of his elect is perfect, the grant holds according to the letter, and is so to be understood as the word stands, forever.  
35. Next you say the sense is, the spirit teacheth the Church all the truth that is taught her. If I should tell you that my master in England did teach me all languages, and confess afterwards they were but two that he taught me, you would think sure that I did lie, for two be not all. Yet would you have the Scripture to speak in this manner. But I answer that the words of Scripture are plain, he shall teach all whatsoever I shall say to you: whatsoever he shall hear: all truth. 
ch. 14. v. 26 Ch. 16. v. 13  And I think if I should give you all my books, you would not be contented if my executors should give you the tenth part, with this interpretation of the will, I give you all, that is, all which are given you: and then define what that is, among themselves, as you do in the matter of fundamental points; but of this hereafter.  
36. The third way of eluding the place is to say that in heaven the Spirit teacheth all truth but not here. That in heaven he teacheth all I know well; but you err against the scripture in denying that he teacheth all truth here. Read the text and you shall see that our Saviour sendeth the Spirit unto the militant Church from which he meant to withdraw his visible presence: to the Apostles left in the world: and to their Successors, to comfort them in his absence; to reduce unto their mind what he had said, and to assist and teach them all truth. The spirit of truth (saith excellently S. Cyrill) will lead unto all truth, 
Cyrill. Alex. li. 10. in joan. cap. 41.  for he knoweth exactly the truth whose spirit he is, and hath revealed it unto us, not in part only, but entirely, for though in this life we know in part only as S. Paul saith, 
1. Cor. 13.  not an imperfect but the entire truth hath shined unto us in this little knowledge. 
* The Objects of the Church's faith, as the Trinity, the Incarnation etc. may be known either obscurely by faith: or clearly by vision. The former of these is an unperfect knowledge of them; the latter is perfect (As he that believes all the Conclusions in Euclid, for the Authority of Scholars who generally agree in them knows them unperfectly: but he that can demonstrate them knows them perfectly) To both the foresaid knowledges the holy Ghost doth lead the Church; to the former here on earth; to the later in heaven. Of the one S. Cyrill here doth speak; of the other S. August. tract. 96. in joan. To help the ruder to the understanding of this difference in the knowledge of the same things: Suppose a man were borne and bred in a cave under ground, and there taught that above there be heavens, sun and stars: And afterwards brought out in a clear night to behold the beauty of the firmament with the heaven's immensity; In the day to see the Sun illustrating all the world with his light. This later knowledge of these things is clear and perfect if you compare it with the former which he before, at his being under ground where he saw no greater light than a poor candle, had of them. So is the Church's knowledge here. Hear below, she is entrusted that in God there are three persons, the Father the Son and the Holy Ghost, and makes an unperfect obscure conceit of it: but when she gets up thither she shall behold God clearly as he is in himself. And so all the rest of the Mysteries which now she doth believe.   
37. The fourth way is to say that the place is to be limited to those truths which are necessary for the common people. But this holds not, for what shall become of the learned? who shall compound differences in religion? condemn Heresies: and repair the faults of Schism, which tear the Church in pieces? if the Spirits assistance doth it not. In vain do you limit the words of God, you are a man, you are not God, you cannot rule him, and pair of what you please from his promise: his words import all, not only whatsoever; is necessary for common people, but all whatsoever he hath revealed: they are extended as fare as the necessities of the Church do require. Again it is one thing to determine how far this assistance is afforded to this, or that Christian in particular which life's in a Catholic country and in peace, another thing it is to define how fare it is afforded unto the whole body of the Church.  
38. The last way is to say that this promise was to be performed only in the invisible Church, by teaching them privately. This is false. For the Church whereunto this promise was made, was the visible Church, and God made it to no other. The Apostles were visible; And how could it be otherwise when their noise went over all the world? The company of Christians in communion with them were visible. Their Successors, the Pastors of the Church, were visible. Their office of preaching, of ministering the Sacraments, and governing God's people, did manifest their persons to the flock. The safety of tongues, of interpretation, of working miracles and the like, made the men, and so the Church, visible. The predestinate needed visible instruction, 
Rom. 10.14.  for how should they believe unless they hear (saith the Apostle in this case) and how should they hear without a preacher? and a preacher you know is visible, you see him, you hear him, you can point at him. Now preachers deliver not infallibly such doctrine as the predestinate are to believe, without assistance, and therefore for the predestinate people's sake it was all together necessary to assist the Church in visible acts, in preaching, in delivering true doctrine, which is to assist the visible Church. In fine the office of the Apostles and Pastors, whose acts are in teaching and directing others, and consequently visible acts, could not be rightly performed without Assistance, which you confess, and our Saviour intending the perfomance of those acts (that so his Church, being called by his word, delivered with the mouths of men, might be gathered out of all Nations) did leave them, that is the Apostles and their Successors to this end, divine Assistance: and said the Paraclete whom the Father will send in my name, he shall teach you all things, 
john 14. v 〈◊〉 16 〈◊〉 13.  and suggest unto you all he shall teach you all truth.  
39 The third place I am to inculcate for this Assistance contains the Testimony of the undeniable Christian Church acknowledging the receipt of it. For, if we produce evidence for the promise, and this by covenant; and for the actual sending: and finally for the receipt of this Assistance by such as confessedly might do it in the name of the whole Church: the cause is won. To proceed therefore to this part, you will confess that the Apostles were the true Church: and that, if they received this Assistance, the Church received it: and, as they understood the promise, and believed it, so we are to understand and to believe it. Now it is most certain that they received this Assistance, and did not only believe, that according to the promise of our Saviour, they had it infallibly when they were to determine matters of Religion, but they did further declare unto Christians this Assistance, and direction which they had enioyed, and did puhlishe it to be believed by the Church. For, the decree which after much dispute and inquisition they made in their general meeting at jerusalem, they begin thus: It hath seemed good to the holy Ghost and to us. 
Acts 15. v. ●.  affirming by these words plainly and proposing also to Christians to believe, their public act and decree to be the act and decree of the holy Ghost. And if it were his also, than he with them made it, assisting and directing them in the doing as our Saviour had promised he should do. And herein the Apostles gave example to their Successors to understand our Saviour's promise so, and to believe and do so, as they have understood it, and believed, and done. The place is clear The thing is undeniable.  
40. As these Masters of Christianity had understood, believed, done: assuring themselves and others of divine assistance in their common definition and decree by reason of our Saviour's promise, without any more ado, he being God, and therefore meaning as he said, and as good as his promise: so did their successors understand, believe and do: in regard the promise was made forever. And therefore they also believed, and assured others of divine assistance in their common definition and decree, by reason of the same promise. This the pastors assembled in general Counsels have done ever since, and the Christian people in communion with these Counsels have believed it. Those Christians which lived in the first age did believe that the Apostles had by virtue of our Saviour's promise divine assistance to propose and spread the Gospel, and to teach rightly the word of God, and that they were therefore to be believed in all which by general consent they did propose; or wherein they did all agree: so that the Predestinate and all others, might securely believe as they taught, and go on towards heaven that way, which they pointed out: The Church in the second age did believe, that the Church in the first age had the Assistance of the divine spirit by virtue of the promise of jesus Christ and thereupon believed also that they might securely believe, what the first age by general consent had taught. The Church in the third age did believe the same of the Church in the first and second ages; and thus ever, succeeding worlds of people did believe of the Church in all ages before their tyme. Thus it hath been believed. Thus hath the possession of the divine legacy (received at first by undeniable heirs, the Apostles) been kept by the Church these sixteen hundred years.  
46. In this Church have been infinite people, pastors innumerable, great divines, grave Fathers, the Reverence of Antiquity, and Flower of learning. In it have been all the true Martyrs that ever suffered for jesus Christ, all the contemplatives, all the Saints, and predestinate, all the Apostles, all holy people that have been since the son of God came down into the world to redeem and instruct man. And the spirit of all these condemns you and your Spirit, as being opposite to the Spirit of the pastors of God's Church, to the Spirit of ancient fathers, to the Spirit of Gods elect, to the Spirit of Apostles and Evangelists; who believed all, that the Church whereof they were, had the Assistance of God's holy Spirit.  
42. Will you see your adversaries all at once? men stay not long in this world, some die, more are borne; so that mankind like a flood runs on and every one is a part, a drop in this flood; The understanding only can stay in itself, and make all at once stand before it. Assemble therefore in your understanding the Catholic Church of all former ages, and look then on the company, and see them all against yourself. Behold a Council, for we have abstracted these men, the Church I mean from time and place diffusing it; in which consideration the union of the parts in belief and their communion doth remain: therefore I say again, behold a Council Ecumenical, the most ample, the most learned, the most reverend that ever was. Wherein are, all the Bishops of Asia, Africa, and Europe before Luther, I except only confessed Heretics; All the ancient Fathers, all the great Divines; all the Pastors that have been in the space of fifteen hundred years, confessed Heretics excepted all the Martyrs of jesus Christ, all the Saints, and Predestinate: all the Apostles, all the Evangelists, and people infinite. In the midst of this great Council is the holy Ghost, the Spirit of Truth, moving all as he pleaseth, and by his operations keeping the truth manifest. And the Precedent of it is jesus Christ, the natural Son of God, God and man. All these condemn your doctrine, your Spirit is against the Spirit of all these, and therefore by Christian people to be condemned and abhorred.  
43. I am no rhetorician, I do not amplify; I have proved all that I do say. And here end this Chapter, wishing you to consider well what I have said hitherto, for divine assistance. And if you understand it well (as God grant you may) you will see that it cannot be denied without contempt of all the Christian world; without contradicting the Spirit of the predestinate; without opposition to known Saints in the matter of divine religion; without giving the lie to the Apostles, Evangelists, and prophets; and finally without open injury to the Father the Son and the holy Ghost, who have each their peculiar interest in the matter: the Son in entreating: the Father in sending: and the holy Ghost in coming. Whereby this transcendent Principle of divine assistance doth rely peculiarly upon the whole Trinity, which is the prime Verity and origen of created understanding.   

THE THIRD CHAPTER. That the Argument is not answered by the distinction of fundamental and not fundamental.  
44. THat you may have some thing to say and conceal your unsufficiencie from such as are not Scholars you put in here a distinction of fundamental and not fundamental points, and think to stop our mouths with one piece of the distinction. Some of your fellows express themselves in other terms, but in sense you meet. Your answer is that the Church hath infallible assistance to fundamental points, not to others. Concerning the fundamental points you are not yet agreed, most commonly you think that they are the chief points in the three Creeds, And agree all that they are very few. Some will have four, others six, others eight: suppose with the most that they be twelve. According to your distinction the Spirit doth assist the Church infallibly to these points and hath done so ever, It remains now that I add a word or two touching the rest.  
45. I am therefore to prove a further assistance of the spirit then to six or twelve points which you call fundamental; and first my Arguments which I made in the former Chapters are not answered by your distinction, but prove strongly that God's assistance is to all; and your answer which makes a wide exception, whereas the Scripture hath none at all, is first without ground in the Scripture: You should have shown your distinction there if you had expected belief, for men may not presume to make exceptions at their pleasure in the general rule of God. secondly it leaves the world without satisfaction in the matter of controversies: for you leave no means at all to make an end of the For example; to end the controversies betwixt us and you, you leave no means at all. Not the assistance of Gods spirit, for you say they are in matters not fundamental; and that our Church in fundamentals never erred. Nor the wit of man, for all men if not assisted, may err in divine matters. Nor the testimony and judgement of Antiquity, for if they were certain of these matters it was either by their own Wits, and these without God's assistance might err: or it was by the assistance of the spirit to these points; which is against the doctrine of your distinction. Nor is there any other, way found either in the disposition of God's Providence, (for this is the thing would overthrow your distinction) or in the wit of man.  
46. thirdly this doctrine of yours is against the perfection of our Saviour's providence; for all powerful and wise persons establishing a perpetual common wealth, take order for the peace and unity of it, since division is the ruin of the public weal: And our Saviour as you have heard before, hath instituted a spiritual common wealth to last forever, wherefore if he hath not ordained means for the peace and unity of it his providence hath been deficient, and this common wealth of his with infinite divisions arising about the most obscure rule or law which he hath left will be torn into pieces and so perish, and not be perpetual as he intended it should be. Again, divisions and Schisms are not only in points, by you esteemed fundamental, as appeareth clearly by your schism, And, God's rule or written word contains not only things fundamental in that sense; as you may see in the Scripture wherein are other points of doctrine and manners all most infinite. And further yet; there is and hath been controversy about the rule itself; as which it is, how much is Scripture; which book, which chapter, which verse is or is not holy Scripture; what is the meaning of this or that verse which controversies must be decided, otherwise there will never be unity and consent about the divine Word, rule and law. Now these things cannot be determined without Divine Assistance as I argued before; and, for the Unity in Religion, and the Communion and Perpetuity, power to determine them is necessary, wherefore, since our Saviour's Providence was not deficient, it follows that there is, and in the Church, such power and Assistance.  
47. fourthly if the holy ministry in the Church of God be established as a rule of men's faith to the end they be not in their faith wavering and borne about with every wind of new doctrine to the circumvention of error, then is it by God's assistance and perpetual watch and direction infallible; but the sacred ministry of the Church of God is thus established by jesus Christ, which I prove by the testimony of S. Paul before alleged: he Christ, 
Ephes. 4. v. 11. etc.  gave some Apostles, and other some Pastors, and Doctors, to the consummation of the Saints, unto the work of the ministry, unto the edifying of the body of Christ: until we meet all into the unity of faith and knowledge of the son of God, into the measure of the age of the fullness of Christ: that now we be not children wavering and carried about with every wind of doctrine in the wickedness of men in craftiness, to the circumvention of error.  
47. Fiftly, since you distinguish the doctrine of faith into fundamental and not fundamental, it follows that the Apostles had put into their mouths for instruction of God's people, doctrine also not fundamental, 
john. 15. v. 15.  all things whatsoever I hard of my father I have notified unto you, said our Saviour to the Apostles. Whence I infer also that, that doctrine shall never out of their mouths or the mouths of their successors while the world endures: and prove it by God's covenant of assistance, 
Isay. 5●.  my spirit that is in thee and my words that I have put in thy mouth, shall not departed out of thy mouth, and out of the mouth of thy seed, and out of the mouth of the seed of thy seed saith our lord from this present and for ever. And by the promise of our blessed Saviour, 
Isay. 14. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Paraclete the holy Ghost whom the Father will send in my name he shall teach you all things, and suggest unto you all things whatsoever I shall say to you,  
49. That you may the better understand this piece of divinity which doth oft occur, I will spend a little more time in it to let you know: first that you and the rest of your fellows in this matter do cross and contradict your own selves. For touching other points points of religion and gods word, which you say are not fundamental: 
Further Confirmation of the former arguments  either there is certain knowledge to be had of them: or there is not: make choice of which you please. If you be not certain, you must confess you doubt of the truth of such points, and of the meaning of God's word in all places by us alleged which are not fundamental, and that you confidently avouch in the pulpit, and maintain against us in the matters of real presence, justification, merit, works of Supererogation, sacrifice, invocation of Saints etc. that which you doubt whether it be as you say or Noah. If you be certain: either you mean that the spirit doth assist and assure you in more than fundamentals, which indeed is your ordinary pulpit brag where none dispute with you; and consequently you must grant against your distinction that the assistance of the spirit is extended further than to your pretended fundamentals: or you mean that you are not assured by the spirit but only by your wit which wit you oppose to the wit and judgement of all the Church in divine matters. And if it be thus, you contradict you selves because at home you say you resolve it not into your own wit but into the Spirit.  
50. You answer that by illation you conclude against us; but who knows not that the difficulty is about the sense of the place from whence you offer to conclude against us: and that first you must be certain of this sense before you can extract any thing out of it by good consequence. I demand therefore whether you be certain of the sense or no? if you be not, you are not certain of the conclusion which you draw there hence as every logician can tell: if you be, than I demand how? since man's wit in divine matters may mistake, and this you confess: assistance of the spirit you have not, or if you pretend to have it, then confess that in your own judgement it is extended in God's promise to more than fundamentals.  
51. secondly you contradict the whole Church and her spirit in this foolish affirmation of the Church's error in points not fundamental as you call them. 
A second Confirmation.  And this I prove because all Christians that ever were in the communion of the Church hitherto did submit their judgement to the general judgement of the Church in the age before them, believing all whatsoever was then generally and without exception believed, whether the point were one of those which you call fundamental, or were not one of them: in somuch that you are not able to name any one point held generally without exception in any former age to be matter of faith, though it were not one of your fundamentals, which point was rejected by the Church generally in any ensuing age. And, to give all the scope in this you can desire, take all the time from the coming of the assisting Spirit, which was the whitsuntide next after our Saviour's ascension, to this present year. But be sure you observe diligently what I have said in this argument; and do not speak of things which are not to this purpose: either because they were not generally and without exception esteemed matters of faith by the Church Catholic; or because the contradiction tradition was not the act of the Church but of some private man, either mistaken by ignorance, the Church not approving his assertion: or pertinaciously a vouching it, 
●n Heretic.  and so without, and none of us.  

3. Confirmation.  52. The truth of that which I have said is further yet manifest in this, that all, whosoever were generally condemned for Heretics in any former age by the Church, were esteemed so by the Church in following times, whether their Heresies were in matters you call fundamental or not: as he may see who will run over the Heresies of former times: whence it follows elderlie that the Church in later times did conform her judgement to the judgement of the church in former times, and esteem it infallibly. This is true at all times; from the Apostles to this day, therefore all the Church of all this time is against your affirmation: and your affirmation against the Spirit of all this Church, pastors and people, 〈◊〉 and learned, ancient and modern.  
53. fourthly, 
4. Confir.  If all Christians be warranted by jesus Christ the Son of God and true God, to hea●e the Church and to 〈…〉 judgement, then is it impossible that the general resolution of the Church in matter of faith though not fundamental in your sense, be false, and contradict the eternal truth: because God being truth and goodness, obligeth not men to err, and to contradiction. But all Christians are so warranted. 
Luk. 10. v. 16.  He which heareth you heareth me, he which contemneth you contemneth me. It is therefore impossible that the general resolution of the Church in matter of faith, though such as you call not fundamental, be false: therefore it hath by God's providence the assistance of the Spirit of truth in every such general resolution.  
54. fively, If the whole Church, them all bishops, all Fathers though consenting all together and teaching uniformly, may have erred in matters of faith, which are not of your fundamentals. 
5. Confir.  Whence it follows, that whatsoever they have said, or believed, or received above those few fundamentalles, may be false; and consequently nothing, nothing at all in matter of faith is certain, but only those few fundamentals. Why then may not the rest of divinity, yea all the rest of the scripture be false? and why may not old damned heresies howsoever in the primitive; time abhorred, be true? If you offer to answer that you ●●owe certainly those things to be false and the rest of the scripture to be true; I reply that you do either pretend to know this by the spirit; and thereby you admit what before in your distinction you denied: or you pretend to know it by your wit, and then you entangle yourself more in in the briers, for, how will you make it evident that your wit cannot err in these matters, if all other wits might have erred?  
55. Having lighted here on the consideration of the fond esteem you have of your own wit above the world, I begin to see that you affect a place fare above the quality of your person, though this disorder in affection be in a manner secret from yourself. You judge and determine controversies in matters not fundamental, as you speak: and this men see, and your forwardness herein, hath enforced me to this answer. Now, you take this office of determining these controversies from the Church, as we have seen oft before, and if you would acknowledge it to be there I need write no more of this matter. This throne was high: but you affect a higher yet, which I show: for either in this matter of determining these controversies, you give place to the Spirit, as to the judge, or you do not? if you do, the Spirittes holy assistance is extended further then to your fundamentals; if you do not, you sit in the throne and judge, for you determine them against us. Let Christians tell me now whether you usurp the place or not.  
57 Sixthly your error is fundamental, 
6. Confirms  therefore the opposite which the Church believe this a fundamental truth. And consequently in your principles you must confess that she doth not err in it, for you say she erreth not in fundamentals. That your error is fundamental I prove, because that error is fundamental, which is the ground of infinite errors; but yours is the ground of infinite errors, because it takes away the certaintie from all God's word, and all divinity, those few points only excepted, which you call fundamental.  
58. Moreover to touch your fundamentals also: 
7. Confirm  It takes away all certainty in them; first because you leave no means to know which they be: and secondly because you leave no means to know they be divinely revealed, if it were known which in particular they all were, for the authority of the Church proposeth equally the whole Scripture, and therefore if it sufficeth for any chapter or point, it sufficeth for every chapter and every point. And the spirit of God did equally direct the writer in all: and it is God's word all: and therefore, if the Spirits direction or God's authority serve to warrant some, it serves to warrant all: and if it be not able to warrant all, it is unable to warrant any at all.  
59 You think I have done now; but hark further: Your assertion doth scandalise the Christian world, if it may be scandalised; for you take away all certainty from the word of God, in all points, and parts, but some twelve propositions which you call fundamental, 
8. Confirm  denying that there is at all any means to know certainly that the rest is God's word. This I prove, and I take the Gospel of S. john: or, to declare it more fully, I take all the Bible, and argue thus, Either the spirit of God doth assist his Church to know certainly that all in the Bible over and above your fundamental points, is the word of God, or it doth not? Make your choice. If it doth not, there is no way to know certainly that it is the word of God; for men of themselves and without God's assistance, all might err, especially in obscure matters as those are: and in this especially, which is to know whether God spoke those words or Noah. If it doth, the field is ours, for every thing there is not one of the fundamentals,  
60. The same argument may be made of the sense of any place: for, either the place is fundamental, and such are few by your account: or the place is not fundamental: and then (excluding the assistance of the spirit) you have no way to be assured of the sense.  
61. Let us on to the trial of this argument. Open your Bible, turn to the first Chapter of Genesis, and read the first verse. In the beginning God created heaven and earth. Of this verse I demand eight things. First whether you be certain that it is the word of God, and how? Secondlie whether it be a fundamental place or be not thirdly how you do know certainly that it is, or that it is not fundamental. fourthly whether there be means to know certainly the sense if need require. fively what are the means which may assure men of the sense. Sixthly whether there be any means to know certainly whether in these words be more literal senses than one. Seventhlie whether the assistance of the spirit be or be not necessary to the certain knowledge or assurance of these things. eightly whether this assistance be promised to the Church or to others out of it, as to Heretics and pagans. These eight things I demand about that verse, and when you have answered them, I go to the second verse, and demand all the same. And then I go to the third, and demand all the same. And when this Chapter is done, I go to the next, and so on forwards through the Bible, verse after verse, till I come to the last verse in the Apocalyps or Revelation.  
62. You will peradventure marvel that I do include that book too because it is full of obscure mysteries; notwithstanding I will along through that also, with all these demands: for there are means to know that it is the word of God; and the Assistance of the spirit is sufficient to open the sense of each verse, when the circumstances do require it, and you dispute against us out of it, and allege under the title of manifest Scripture free from all ambiguity, the deepest mysteries that are there. Moreover the Prophecies there contained will be manifest in the end, as the prophecies in the old Testament of the Messiah and his Church are now open to the world. The spirit also doth open to learned men many things in the scripture which are hidden from the vulgar, and are not yet by general decree defined, because the common exigence of the Church requires not the open and public notice of them: yet these might be defined if need were, as many things by occasion of your heresies infesting and endangering God's people, have been of late.  
63. You will also wonder that I speak of many senses: but I have reason to say as I do, because God's word is full of sense as before I said, and some time so many senses do occur in the same speech, that it is not easy to determine which God intendeth, or whether he doth intent more than one. And that I go not further to fetch examples, the words now cited are very hard. In the beginning God created heaven and earth. what is this beginning? what kind of making doth he speak of? what doth he mean by heaven and earth? 
* In the beginning God created heaven and earth. It is not easy to find the sense of these words, as you will conceive if you attend and ponder each. the beginning, What is it? is it the beginning of time which he means? or the beginning of the works of God before he made time? or is this beginning Gods eternal word? or what other thing is signified by these   
64. Saint Augustine a great Scholar, and a man of the Church primitive, and one of Gods elect, did search with great diligence, and earnest prayer in his old age for the sense of this place, as you may read in the twelfth book of his Confessions, where having acknowledged the scripture●●o be so profound, that it is horror to look into them, he brings many senses of these words, and after a long discussion, 
Aug. l. 12. Confess. c. 31.  and serious Weighing of the difficulty concludes thus. when one saith the prophet understood that which I do: and another that which I. I thinke I speak more religiously, why not both if both be true, and if any body seethe in these words some third thing or fourth, or some other at all whatsoever, why may not he be believed to have seen all those things, by whom one God hath tempered holy writ to many men's judgements, which were to see diverse things. than he adds something in commendation of that full kind of style, and in fine resolves. In any wise when he wrote these words, he understood and thought whatsoever truth we could find, and whatsoever we could not or cannot yet, but may be found in them. Mark this divinity well, and remember whose it is.  
65. I forbear to speak of the Assistance given to the prophets and Evangelists, and Apostles in all they did write, and publish as God's word: which doth afford me an other argument, as hard for you to answer as the former. I will not here discover the gap you lay open to infinite Heresies, about admitting, about understanding the word of God. I loathe to let the world see how scandalous your doctrine i●●●w you oppose Christianity under the colour of reformation, and do what you can to shake the foundation of the faith, that others may stagger in all, as you peradventure do: and so the devil get the day. But all your endeavours, poor men, come to short, you shoot your arrows against heaven which they hurt not, but wound yourselves in the return. The Church of God is built on a rock, and a few words defend it (such is the power of the words of jesus Christ) against all that Heretics, and Pagans, and Persecutors, and impostors, and devils, 
Matt. 16.18.  can attempt. Thou art Peter, and upon this rock will I build my Church, and the gates of hell shall not prevail against it. These words have defended it these sixteen hundred years against all adversaries whatsoever, and we were fools if now we should be afraid. We are safe; we are secure. The son of God is our foundation, the holy Ghost is our direction, and our Lord round about us for ever. I conclude: and because you seem to take the SCRIPTURE, the SPIRIT, JESUS CHRIST, for judges of controversies when you talk at home before your parish, to stop this brag of yours I here present this controversy of ours about the assistance, to the SCRIPTURE, to the divine SPIRIT, to JESUS CHRIST, in these terms: whether the Spirit be to teach some truth's only which you call fundamental, or others also, which you call not fundamental. The answer is, ALL. 
Io. 16.13.  The Spirit of truth shall teach you all truth. These be Gods words. I believe them: and here I rest.   

THE FOURTH CHAPTER. Showing how Catholics all believe the same, though some more distinctly then others: and the reason why Heretics agree not.  
66. THat I may impart unto you now the manner of discourse which I form unto myself sometimes in this business, you must understand that the all-teaching Spirit or Holy Ghost is the Spirit of Unity, and that his Organ is the Church wherein he remains and teaches as I have declared. This spirit by the foresaid organ, or mouth of the Church delivers the true sense of the Scripture: and those which believe and submit their understandïg to this judgement and visible tribunal are all one in faith; every one believing ALL which the Church thus assisted doth hold and believe: and therefore all the same. If I thought you conceived not my meaning I would deliver myself plainer thus: The doctrine of the Catholic Church all together or the collection of points which it holds, is but one sum of doctrine, or collection of points. And not only the body of the Church taken in gross, but every Catholic doth believe it all. And therefore take any two Catholics whom soever, where and whensoever they lived, and their belief is the same to the last point or title: because each believes all that the other believes as I have said. But the thing which troubles you is your ignorance in the manner.  
67. Know therefore secondly that two ways a man may believe all which the Church teacheth, to be true. One way is by acknowledging each point of her doctrine in particular, because the Spirit of God in and by her doth avouch it: and this faith is unfolded. An other is, by acknowledging in general and as it were in gross, all to be true which the Church doth teach: not descending into the particular consideration of each: and this is implicit or enfolded faith; because in it are enfolded all the particulars which the Church doth teach.  
68 By this distinction of unfolded and enfolded faith you now know my meaning, and it is this; That the faith of all Catholics both learned and unlearned, late and ancient, is not equally unfolded; but yet is all one: because that is enfolded in one's faith, which is unfolded with an other. And thus a man who reads the Scripture and still doth increase in divine knowledge, learning daily more and more, is of the same religion and the same faith all the while. Thus are the people and their pastors of the same religion though the pastors know and believe more in particular than the clowns ever heard of. Thus was S. Augustine, and his mother Monica of one religion, though she known not all the divinity or points of faith or Scripture in particular which he known. Thus were the Corinthians and S. Paul, thus are we and the old Fathers: the Fathers and the Apostles, of the same religion: and thus is the later Church and the primitive united in faith. Because nothing is generally believed now, which was not then generally believed; though now something be more unfolded in the general belief of the community (I say nothing of some eminent men of those times) then was by the multitude believed in particular or unfolded then: and something might have been then unfolded which is not so commonly known at this tyme. And no doubt but the Apostles known more in particular than men do now.  
69. By the same doctrine you may understand how the Catholics in the whole body from the Apostles to this day, though infinite, have been all of one religion and the same with us; notwithstanding that each clown known not all in particular which the learned did, yea notwithstanding many learned known not all in particular. And the reason is because in this principle I believe as the Church, and follow her judgement in matter of faith, each had ALL, whether he were learned or unlearned: and every Catholic did this; and he who did it not, was no Catholic.  
70. You think peradventure that no two are exactly of the same religion, unless their faith be equally distinct in object, and unfolded equally; which conceit if it were true, none were of the same religion with the Apostles in their time, nor with the holy Fathers in theirs, who believed not distinctly and in particular, as many points as they did: which is a gross error in Christianity, and makes as many religions almost as men. Are you in your parish all of one religion or not? if you are, then by your rule (who cannot abide implicit faith) each old wife and young girl knows as much in particular in the Bible and Devinitie as yourself; or if they do not, I pray you tell me how they be exactly of the same religion with you? I know you will run to fundamentals, but the shift will not serve, because agreement in fundamentals in your sense doth not suffice to the exact agreement in religion, for we and you be not of one religion as all the world knows, and yet you say that we disagree not in fundamentals; and indeed there are infinite ways to err against Faith: otherwise he that did obstinately deny all the Bible, and every verse of it, excepting those only wherein is one of your fundamentals (which fundamentals as you recon them are very few, and contained in the Creed with baptism and the supper) he I say who did obstinately this, were no Heretic but a man of your religion exactly: howsoever he be detested by the Christian world.  
71. Having declared the reason why Catholics are all of one religion, by reason of their common union in one universal principle containing their particular consent in the rest as occasion doth require; to which general principle they are all moved by the words and promise of jesus Christ: it is not amiss now to look about for the original cause why Heretics are not all of one religion, since they resolve all, or pretend to resolve their faith into the Scripture, or the Spirit. I need not go fare to find it out; for it is known by the definition of an Heretic. He is a man who makes his own election by his private judgement in matter of religion. And thence it is that having cast of Church authority, and put his own wit in place to judge, each takes where and what he likes: and their judgements being diverse they take diverse things and expound diversly.  
74. Neither doth the scripture serve the turn in this case; first because there is disagreement which is Scripture: which cause must, be first determined by some judge, and this judge to each Heretic is his own wit. Secondlie it is obscure, and therefore there is infinite variety in guessing at the meaning of it, as we see by the experience of many hundred years, and in this case likewise each Heretic doth adore his own judgement. As for the spirit, that of God is not among Heretics: but in the Church, as I have proved: since therefore they are not the Church, and their Spirit opposite, it follows that it is another, and that erroneous. And by the mulplicitie of judgements and contradictions among themselves it appears evidently that they are many: and no marvel, since each crowcheth unto his own; since each hath his Maozim within himself. This therefore is the reason why Arians, Nestorians, Lutherans &c. though they be all against the Catholic, be not of one religion among themselves.  
73. Neither would the consequence be good if you should argue thus. Luther receives the letter of Scripture, and Caluin receives the letter of Scripture, therefore Luther and Caluin are of one Religion: it doth not hold I say, since they receive not the same sense, nor are united, in any one common mean to receive it. And were the argument good it would prove Caluinists and Arians to be of the same Religion, since each receive the letter.  
74. Hence it comes also that all Heretics cannot have one definition, but that every one is to be defined according to the points he doth hold in particular; because of his difference from others in the sense, though perhaps he admit the letter with others. And in taking this sense he is not bounded by any authority common to him and to other Heretics, but only by his own will and conceit. Since therefore there is difference among Heretics, and that this difference is not by means of the letter, 
Reflect well on all this when you answer the first book.  nor of any common good Spirit (for that would not contradict itself, as they do each other) this difference cannot be taken but from the sense, imagination, and will of each party; and therefore each party must be defined by his own wit, or by all his opinions in matter of faith.  
75. And here I answer to your common reply of the Schoolman's disagreement in Schoole-questions; for (notwithstanding the variety of opinions in matters not defined by the Church before or in their time) all Schoolmen that were Catholics did agree in faith; and all did believe the same, according as I have said before of other men. Each of them took the judgement of the Church for infallible: therein believing all whatsoever she either had or hereafter would determine. This did every School man; every Catholic Divine, every Father.  
76. This way S. Augustine doth excuse S. Cyprian in the matter of rebaptisation, Before the consent of the whole Church, by the decree of a plenary or general Council, 
S. Aug li. 1. de Bapt cont. Don. c. 18.  had determined what was to be embraced of all in that controversy (of rebaptising the reconciled) S. Cyprian with almost fourscore of his fellow African bishops did think that every one who was baptised out of the Catholic communion ought to be baptised again, when he had reconciled himself to the Church. As yet there had been no general Council assembled in that behalf but the world was held in by the strength of custom, 
l. 2 c. 9  and this custom only was opposed to those which endeavoured to bring in that novelty of rebaptisation, because they could not apprehend the truth: yet afterwards whilst among many on both sides it is spoken of and sought, it is not only found out, but also brought to the authority and strength of a general Council, after Cyprians passion indeed, but yet before I was borne. 
A precedent plenary, may be amended by a subsequent plenary in matters o● fact And in faith a general not approved, by a general approved Council.  In the same place by occasion of the Counsels by S. Cyprian and his predecessors made in Africa, he saith that particular Counsels must yield to general, and that the whole is deservedly preferred before the part, or particulars. More over in the same book a little before he proves out of S. Cyprians words that if S. Cyprian had known of such a definition he would have corrected his opinion, and then shows how much he doth rely on it himself, Neither durst we affirm any such thing if we were not well grounded upon the most uniform authority of the universal Church, 
l. 2. c. 4.  unto which undoubtedly S. Cyprian also would have yielded if in his time the truth of this question had been cleared, and declared, 
S. Augustine's Sp●rit.  and by a general Council established. And of the same again he hath an excellent discourse in the fift book where among other things, he saith that he pleaseth not the Saint if he seek to prefer his wit and eloquence, and store of learning before the holy Council of all Nations, 
● 5. e. 17.  to which doubtless he was present by unity of Spirit. and, if I with the whole world do judge more truly, 
abide.  I do not prefer my hart before him, neither is he in that he judged otherwise divided from the whole world, 
abide.  I prefer not my opinion before his, but the judgement of the holy Catholic Church: 
● Cuius vni●ersitas ip● non fuit ●d in eius ●niuersita● perman●t.  all which he was not, but remained in it. This is enough for my purpose, and in the same principles of S. Augustine you see now that I can answer any objection that you can bring out of the dissension, of ancient or modern writers: or rather if you reflect on it well, you will be able to answer it all yourself.  
77. This passage hath made me call to mind other speeches of the Fathers not fare from this purpose, whereof I think it not amiss to put some down for your better meditation, if you will be pleased peradventure to think more seriously on their words than you have done hitherto on mine. The truth of the scripture is held of us in this matter when we do that which pleaseth the whole Church, 
Aug. l. 1. ●nt. Cres. ●3.  the which the authority of the scriptures doth commend, that because the holy Scriptures cannot deceive, whosoever feareth to be deceived with the obscurity of this question, let him require the judgement of the Church which the holy scripture without any ambiguity doth demonstrate. 
Vincent. lirin. con● Haeres. c. 2●  It is necessary by reason of the windings of unconstant error, that the line of prophetical and Apostolical interpretation be directed according to the rule of the Ecclesiastical and Catholic sense. And in the Catholic Church likewise we must have a great care that we hold that which hath been believed every where, ever, and by all: 
c. 3.  for this is truly and properly Catholic as the power and reason of the word or name doth import, which truly doth comprehend all universally. And this is so done in fine if we follow universality, antiquity, consent: universality we follow if we confess that one faith to be true, which the whole Church through the world doth acknowledge: and Antiquity if we do not in any sort leave those senses which it is manifest that our Fathers and holy elders have celebrated and commended: and consent also if we follow the definitions ad decrees of all or near all the Priests and Masters in Antiquity.  
78. A protestant would think me unreasonable if I should demand and exact all these conditions in every protestant proposition before I believe it: yet I will believe none of their doctrine unless it be thus proved, nor all their Religion unless it be thus proved all, which is as much to say as that by God's grace I will never believe it. We have possession; the spirit is in our Church, and this father was of it, and doth acknowledge it of greater authority, of more infallibility than himself, and his rules were ruled by it, but I go on. In the Antiquity of the Church two things are constantly and with great care to be observed, 
Idem c. 41  to both which all they that will not become Heretics must steed fastly adhere. The first is, whatsoever is anciently decreed by all the Priests of the Catholic Church in a general Council; secondly if any new question doth arise concerning which there is no such decree to be found, then must recourse be made to the judgement of the holy Fathers: I say of those only, who every one in their own time were found to be approved masters continuing still in the unity of communion and faith. And whatsoever they are found to hold with one and the same meaning and consent, that without all scruple and doubt must be the true and Catholic doctrine of the Church. Whosoever believe that Christ came in our flesh, and that he arose from death to life in the same flesh in which he was borne and suffered, 
S. Aug. de Vnit. Eccl. c. 4.  and that he is the son of God, God with God, and one with the Father, and the one unchangeable word of the Father by which all things are made: but do so disagree with his body which is the Church, that they hold not communion with the whole as fare as ever it is spread about the world but are found separate in some part or corner, it is manifest that they are not in the Catholic Church. 
Prosp. de promise. & praedic. Dei par. 4. c. 5.  The Apostles Peter and Paul, delivering in the city of Rome, to posterity, the doctrine of our Lord, peaceable and one; have consecrated the Church of the Gentiles with their blood and memories, according to the passion of our Lord. A Christian communicating with this general Church, is a Catholic. 
S. Cypri. de Vnit. Eccl.  He that is separated from it, is an Heretic. There is one head, and one origin, and one mother, by the issue of her fecundity copious, by her increase we are borne, we are nourished with her milk, with her spirit we are animated. The Spouse of Christ cannot be defiled with adultery: she is pure, and honest. She knoweth one house, and with chaste bashfulness, keepeth the sanctity of one bed. This Church preserveth us in God; this advanceth to the kingdom, the children she hath brought forth. Whosoever, divided from this Church, cleaveth to the adultress, he is separated from the promises of the Church. He cannot have God his Father, who hath not the Church to his mother. In the Church, 
S. Iren. l. 9 adu. Haere● c. 40.  God hath constituted Apostles, Prophets, Doctors; and all the rest of the operation of the Spirit: of which those are not partakers, who repair not unto the Church. Where the Church is, THERE IS THE SPIRIT of God: and where the Spirit of God is, there is the Church, and all grace. 
Idem l. ● c. 4●.  We must obey those Priests that are in the Church: those that have Succession from the Apostles: who tegeather with Episcopal power, have according to the good pleasure of the Father, received the certain gift of truth. And, all the rest who depart from the original Succession (wheresoever they be assembled) to have suspected, either as Heretics, or Schismatics or Hypocrites: 
●actant. ●. 4. 〈◊〉 ●nstitut. c. ●lt.  and all these do fall from the truth. It is only the Catholic Church that hath the true worship and service of God. This is the wellspring of truth, the dwelling place of faith, the temple of God, into which whosoever entereth not, and from which whosoever departeth, is without all hope of life, 
〈◊〉. Aug. de ●de ad ●et. c. 39  and eternal Salvation. Hold for most certain and undoubted that no Heretic nor Schismatique, though baptised in the name of the father and of the son, and of the holy Ghost, though he give alms never so largely, yea though he shed his blood for the name of Christ, can possibly be saved, unless he be reconciled unto the Catholic Church.  
70. I omit many other grave speeches of holy Fathers to this effect of consenting with the Church in faith, and submitting our judgement thereunto: And of S. Augustine particularly (whom I do allege more willingly because you pretend to honour him) as where he saith for his part he would not believe the Gospel, 
〈◊〉. Aug. count. Ep. fund. c. ●.  unless the authority of the Church moved him. That he was held in the Church by the consent of people, 
●. c. 4.  and Nations, by an authority begotten with miracles, nourished with hope, increased by antiquity. And that it is a point of most insolent madness to dispute whether that be to be observed which is frequented by the whole Church through the world. 
Ep. 118. c. ●  Moreover what S. Augustine said of S. Cyprian, he might have said of any other father: to wit, that he would have yielded to the authority of the Church: Neither would the Fathers hold communion with any who did oppose themselves to the definitions of general Counsels, or to the doctrine of the Church, but held them for Heretics.  
81. And thus much for this point: wherein I have not alleged the foresaid authorities to move you: for I know that in your 
* Vide I. Rain. Concl. 2. fine.  conscience you will not yield to the Fathers, neither a part, nor all together in General Council: nor stoop to their Spirit: nor believe their Creed. But I have done it to show you, that I have learned of them the doctrine which I told you: and that by their example I do submit my understanding to the Church in all controversies, and securely rest in her judgement, For she with infinite eyes doth always diligently look on God's word, and with infinite care, and industry attends unto the truth. Good wits though learned may mistake: each scholar is not a Saint; the gifts of the Spirit are divided among men; But all the treasure of the spirit, all the Saints and Predestinate, the highest Authority; and all means possible for mortal men to learn the truth, are in the Church. There the Angels of the Gospel deliver the will of the divine Majesty, there the Secretaries of heaven do register God's words, and there jesus Christ our Master doth teach and bring up his Elect, and prepare them for his high School of divinity, wherein the Cherubins and Seraphins have their order. From 
* You say that we obtrude unto you doctrine for divine which is not such; 
For the novice in Controversy.  at some parts of the Bible, Invocation of Saints, Purgatory. we deny that we propose any thing for divine and revealed which is not indeed divine and revealed This is therefore a Controversy betwixt us. What way is there to know the truth in this controversy? The Spirit. where? In the Church. Again, you say we interpret the Scriptures wrong. we deny it. what judge? The spirit of truth. where? In the School of jesus Christ. Which is this School? The Church. Which is the Church? That which is in communion with Vrbanus 8. Reflect well on this discourse, and make the like on all occasions in any Controversy of faith whatsoever. Is it a controversy you speak of, or is it agreed on both sides! If a Controversy, and in Religion, the truth may be known, The question than comes Who it to judge? And the Answer is, The spirit. In Whom! in The Church But you will ask, why must we stand to the judgement of the Spirit in the Church rather than to the judgement of the Spirit in N. N. as in john Caluin for example? I answer, because we know by divine Revelation that he is in the Church ever, teaching all Truth. as I have declared at large; and I have declared also which is the Church of God. but we have no divine Revelation that he is in N. N. in john Caluin. Yea we know he is not in him, because he contradicts the Spirit in the Church.  this Church the Fathers had instruction; to the judgement of this community, the greatest judgements did ever stoop: Their practice doth so demonstrate, Their books for them confess it still. And this is our practice also, this is our resolution; we confess it, we profess it. we rest in the judgement of God's Spirit in the Catholic Church; and to this Tribunal (be you never so unwilling) you must also come as I have declared in this book: and here all * Controversy must be determined. We do not fly the Scripture; we have it: we have the Reverence of Antiquity on our side: and reason pleads for us: but here the cause is ended. When you do question the real presence, justification by works, S. Peter primacy, and allege Scripture; we do likewise allege Scripture, and so pregnant that you cannot really answer; and then along we go to be judged by the divine spirit in the Church, where we are certain he is, and teacheth all truth. When you say, this or that book is not Scripture: this was, or was not received in the primitive Church; the sense of the letter is this or that, We examine all, and then appeal to to the Spirit in the Church where we are sure he is suggesting all whatsoever the Son of God hath revealed, and taught to be received and believed of men. When you pretend that our doctrine is against reason, against holy Fathers, against Antiquity, we produce testimonies of ancient Fathers, and reason for our side, and then submit the cause to the Spirit in the Church, which looking on all truth, can judge best what is most conformable to reason, to the Fathers, to all Antiquity. And when you say that the Counsels contradict one another; that there are contradictions in the Scripture: We are satisfied in these points also by the Spirit in Church, as being the highest judge of all controversies, of infinite understanding, and no less infinite veracity. So that all particular Controversies do run into this general Principle to be resolved: and this Principle we have in plain terms from the mouth of God.   

THE FIFT CHAPTER. Wherein some exceptions are answered.  
82. THe objections which you and your fellows make are partly against the infallibility of the Catholic Church in itself, and partly against the infallibility of general Counsels, where Bishops are assembled out of all Countries to determine commonly by divine assistance what belongs to faith, and what is contrary thereunto. Of this second part, it being not the whole Church formally in itself (whereof I have entreated hitherto,) but the whole in representation only, as divines term it, I will speak a word or two hereafter, And will answer that here, which you bring against the first, which is the matter we have in hand. You are to show, not that some particular man or some part of the Church might fall of, and leave to be part of the Catholic not-erring Church, for that we see clearly in your masters Luther, Caluin, and others which once were Catholics: and in the Church of England which was in the communion of the Church for a thousand years together, and by that communion Catholic, as being then part of God's Church. And is now fallen into schism and Heresy: but you must prove that the Catholic Church may err in faith, or to use your own terms, that all the Church of God may be in error, affirming and believing contrary to that which is true in faith.  
83. And first I observe that if you did understand your own principles, you would despair of the success of your own arguments, because by those principles of yours all that you can say, may justly be contemned. This I demonstrate: for you will either prove this doctrine of the Church's infallibility in the sense wherein we defend it, to be an error fundamental, or to be some other error not fundamental. The first you cannot pretend without contradicting yourself presently, for you say also that the Church cannot err in fundamentals, and that ours in fundamentals doth not err, granting withal when you are well urged, that ours is the Church, and if you should start back and deny it again you will find it under double proof in another place. The Second you cannot as much as pretend to prove and demonstrate in your principles, because according to them you can take no means whereof you are certain: not reason, for all men may err in obscure matters: nor Fathers, for in your principles all might err: nor place of Scripture; for you have no means to know certainly that it is the word of God, the place not being one of your fundamentals: nor the Spirit, because in not fundamentals he assisteth not, as you say and maintain in this question, or if he doth assist in this very matter whether you call it fundamental or not fundamental, he doth assist the Church; for to the Church is the promise made.  
84. Thus you very wisely have over reached yourself, and left yourself no means to prove any thing against us, either in this controversy or in any other, for fundamentallie you confess we have not erred, and in other things by your own principles you are not certain. Yet to gull the people, you bring texts not fundamental according to your distinction, and cry out Scripture Scripture, the Gospel, the word of God. And if you find a place in S. Augustine which neither your parishioners nor yourself do understand, you challenge us to the Fathers, whereas in your conscience you believe for certain neither Fathers nor scripture, but only some places which you call fundamental: neither do you acknowledge any means in the world either from God or man to be sure of things not fundamental (as you term them) as I have showed before: and the same these your protestant arguments which follow, would fain prove.  
85. The first argument to this end is made against the Church in the state of the old law before the coming of the Messiah and therefore is nothing to the purpose, because we speak of the Christian Church, as it is established by jesus Christ and governed by his Spirit, which Church is not limited unto one Nation only, but over all the world, and therefore Catholic; and of this I have proved and we do believe that in faith it is infallible. Notwithstanding to maintain the infallibility of the jewish Church too before the Messiah came (which is an other question) I resolve your doubt made against it. You say the people of Israel did adore the brazen calf therefore the Church all did err. You should have proved that all did adore the calf, that Moses, and the Levites all did: which you will never prove as long as the Bible is extant. If you read Exodus in the two and thitieth chapter you shall find that when Moses had said, if any man be our Lords let him join to me, there gathered unto him all the Sons of Levy. 
Exod. 32.26.  And these were no small company as you may gather out of the book of Numbers. 
Num. 3. v. 39  Next you say Elias did complain that he was left alone, This makes a show, and is repeated over and over in your books and your pulpits. The truth is that there were at the same time diverse in Israel where this Prophet was, 
3. Kings. 19 v. 18. Rom. 11.4.  which bowed not before Baal, of which number God said to Elias, he would reserve seven thousand. And at the same time also in the kingdom of juda there was public profession of the true religion at jerusalem. Wherefore you cannot prove by this place that the Church failed and was not visible on the earth, if we would grant you (as you have seen we need not) that it was not visible in the kingdom of Israel at that tyme. Neither was it necessary to the visibility of it, that it should be still visible in both kingdoms, one of them only doth suffice for this purpose, in case all in the other had forsaken God. Let us now come to the Catholic and Christian Church.  
86. In the second argument you tax the Apostles, 
1. Rainold●  and first accuse S. Peter of false doctrine because he was reprehended by S. Paul. Then further you condemn the Apostles all of error against faith, in not believing the resurrection. To that of S. Peter which old Heretics objected, it was answered fourteen hundred years ago that it was a fault of conversation which he was taxed for, not of doctrine. The fault is set down by S. Paul in these words, 
Gal. 2.12.  for before certain came from james, he, Peter, did eat with the Gentiles, but when they were come he withdrew and separated himself, fearing them that were of the circumcision. This carriage of S. Peter, S. Paul did repre-to judaize his making others by his example heard; and was in this. But here is no false doctrine maintained and published by him: much less by the Apostles all, taught and generally by the Church believed; whereof we speak now. In the conversation of the Popes which you tax by this occasion there may have been faults also; for they were men; but from them in general Counsels there hath come no false doctrine, nor ever will.  
87. The second parr of your objection hath no difficulty, because we know that the Apostles did learn the particulars of faith by degrees as you may observe easily in the Gospel: and their slowness to believe the point mentioned, but not any error maintained by them for Christian doctrine, was reprehended. Neither was the all-teaching Spirit, as yet come; our Saviour not being ascended: who therefore did instruct them in the matter his own self. Now the thing that we defend is, not that the Apostles believed all in particular from the first time they were called, or that in conversation nothing ever happened amiss in any one of them, but that after the coming of the holy Ghost the Catholic Church did never believe or teach error in matter of faith: which I would have you to read over and over that you mistake not the matter, but argue to the purpose.  
88 A third argument which I thought good to put in this place touches the resolution of our faith into the Church, which resolution seems not firm because it is made into authority not divine. To this I answer that the authority of the Church alone if you consider it apart, not adding thereunto the authority of the Assisting Spirit, is greater than any other authority in the world that is distinct from the divine authority. And this by reason of an infinite multitude of learned and holy men which are in it: of infinite miracles which do give testimony of a greatness which nature wonders at: of the strange union of worlds of people in one obscure faith, with a constancy which neither flattery nor fear can shake, which union doth acknowledge no cause in nature, since nature inclines not so constantly to communion and uniform judgement in things not found in nature, as God incarnate, the son in substance and power all one with his Father, and yet distinct in person, and the like. The authority I say of the Church by reason of these and such other motives is the greatest of all authorities among men: in so much that no other is any way equal to it: and therefore none able to draw a wise man from it.  
89. Yet this alone is not the thing whereunto we do make the last resolution of our faith: But we make it into the testimony of almighty God in the Church: This testimony doth originally move our faith. The sun is always visible in itself; but cannot be seen of us unless it be in the Orb above our hemisphere: and when it is risen, the elevation doth not principally move our eye, but the sun in that elevation doth move it to see both sun and heaven, and all other things which the light comes upon. So Gods eternal word of itself is ever apt to move, and to be seen, though we cannot discover it with the eye of faith, unless it be exposed or proposed to us in the firmament of the Church: or some other way equivalent. But if it be so applied our faith discerns the word and the Church proposing it and all other things that are revealed. Wherein the Church-proposition doth concur instrumentally, with subordination to the Word of God: and of them both in several kinds our faith depends.  
90. We resolve therefore into authority truly divine; into the divine Spirit teaching in the Church. Or, if you will have a longer way, which in effect is all one, we do resolve into the present Church, assisted with the Spirit: This present Church doth resolve into the Church in the former age, assisted by the Spirit; that again into a former age, and so to the Apostles: they resolve into Christ. Where you find the like as before. that is, the eternal, and increated word, moving by way of humane speech: and the Apostles faith depending (though diversly) on both at once, that is, on the eternal word, as on the original motive: and, on the word of his mouth, as on the Application.  
91. If you would have yet another way, take the motives of faith all together, or the collection of them, as applications, and the prime veriry as formal object: and you have all that you justly can desire. In the collection of motives I do include the whole Church these sixteen hundred years: and the Apostles and jesus Christ, as he appeared and taught: and all the miracles done in confirmation of the Christian Catholic faith: the conversion of the world from bad to good, which can be from no bad cause: the prophecies of the old and new Testament: and whatsoever else learned men use to bring to this purpose. And taking in this collection all that which is distinct from the increated authority of almighty God, I call it the condition, circumstance or application of the formal object: which formal object is the divine verity revealing. Further I must not go, because the divine verity is infinite, and therefore able to move any understanding: and the circumstances are beyond all exception to warrant the prudence of my choice. I have used some School terms in this answer; but you must pardon me, for it is a School point, as you know and fit for Scholars only.  
92. A fourth exception is, that you seek the will of God more sincerely, and therefore enjoy the assistance, which we do not because we rely only on men. This argument is already answered in effect: we depend on men proposing and as instrumental, or ministerial causes under jesus Christ the great Pastor: And sure the Apostles on whom the primitive Church depended were men also. But principally we depend on jesus Christ, and the holy Ghost assisting in and by the Church. For your sincere seeking of the truth it is a frivolous pretence, since you do not take the means by God ordained to find it. jesus Christ hath left it in the Church, and if you would find it, you should look it there. Your pretence of prayer, and the gift of interpretation, and conference of places, are tricks only to delude fools; for all wise men know that Christ hath bestowed all helps necessary upon the Church: and that in the Church are the power of interpretation, and sanctity, and generally all the gifts of the holy Ghost. Wherefore you are first to prove that you are the Church, before you challenge the Spirit, and his gifts: till than we number you among those who come in at the window to rob and steal the souls out of men; and endeavour also as much as lies in you to rob the Church of God of her endowments.  
93. For the sanctity of our Church, wherewith you would equal yours, I remit you to Baronius martyrologue, and desire to see the like catalogue from your holy number. But who knows not that it is proper to the Catholic Church to breed Saints, and that thence are those which out of all Nations, tribes, and tongues, are chosen to reign with jesꝰ Christ. Yet are not all in this Church truly Saints: there are degrees of incorpotion and union to the head and members. Some are united by faith and charity, some by faith and exterior communion, but want Charity, and they have some kind of motion and influence from Christ the head: for without him none can believe a right: and they are part of the great mystical body the Church. Yet they want the principal union; which union will be perfect and constant in heaven, where the Church shall see the deity of the son of God; But here, good and bad are mixed: yet so, that the Church militant shall never be without many good and holy men, according to the Scripture This is the covenant which I will make with the house of Israel saith our Lord, 
jerem. 30. v. 33.  speaking of the Christian Church, I will give my law in their bowels, and in the hart of them will write it, and will be to them a God, and they shall be my people. 
Ezech. 37. v 27.  And in Ezechiel. I will give my sanctification in the midst of them for ever.  
94. If you ask me whether the Church may be said to sin, since there be sinners in the Church. I answer, no. If any sin, it is not by means of the Church; but contrary to her direction and Spirit. And, if any err, it is not by her means, but contrary to her Spirit and proposition. So that, neither the sin, nor the error of particular men can justly be attributed unto the Church, since they work not in those cases by the common judgement and direction of the Church, but by their own private apprehensions and affections contrary to the Churches will and rule. As when one in a well-instituted commonwealth doth secretly steal, and murder; it is his private action: it is not the action of the common wealth, but flatly against the will and laws of it. This only I will note in this matter, that every mortal sin doth not destroy all incorporation; and therefore a man may be in mortal sin, and yet in the Church, for he which believeth, doth participate some kind of life, though imperfect as I said before. Neither is it necessary that in each part all vital powers be: for a man's foot doth participate life but cannot see, nor hear, nor imagine as doth the head.  
95. In the next place instead of an argument I note your vanity in heaping things together to win the vulgar. Your silken discourses unless they be flowered with histories of Popes, Friars and Monks, are not gaudy, and therefore this embroidery must not be wanting. I will not lose time to rehearse the particulars, but in general answer thus. First if among twelve Apostles picked out by our Saviour jesus Christ, one was naught and proved an Apostata, it can be no marvel if among more than two hundred Popes elected by men, some few did amiss, Neither can their faults prejudice Papal authority, and the general doctrine of the Church, or redound unto it, more than did the Apostasy of judas prejudice Apostolical power, and christianity, or redound unto the rest. You should have considered rather, that many Bishops of the Roman See are known Saints.  
96. I answer secondly for Friars, that their rule is good, holy, and beyond all just exception, and therefore if any not conforming themselves to this rule, by weakness fail and live amiss, the profession is no more to be condemned for it, then is Christianity for the wicked conversation of many that profess it. And the stories of Friars which you have are but few, some dozen peradventure, were they a thousand the matter were not great, whereas in all the Catholic world are Friars. And touching Monks it is the same; their Rule is holy and their conversation such as crowns and sceptres have been left for to learn it; 
33. millian Abbatiarun. & 14. millia Prioratuum. Genebr an. 524. Ordinis Praedicatorum feruntur fuisse 4143. coenobia. id an. 1216. Franciscanorum suo tempore 90. millia fuisse scribit Sabellicus Ennead. dec. 9 l. 9  their institution hath bred many Saints, and their Order hath been so genenerally spread, that they have had many thousand monasteries at a time. Among so many to have happened a few disorders is no wonder; but to think that your stories, put case they were in part true (which is not worth examination) can prejudice the rule and institution, is very childish.  
97. Of Catholics in general I have spoken all ready: they were not all saints in the Primitive Church, neither be they all saints at this day. Many are called few chosen: Good and bad are mingled here: The spouse is black and fair. In the Church's decrees there is no error against faith; no rule against manners: Her rule is irreprehensible, being the rule of Christianity; And when any thing is amiss in men's carriage or behaviour towards God or man, she doth admonish and punish as occasion requires. Hence have come all those decrees of reformation made in Counsels general and particular, which you have seen more than once. In an infinite number to have some disorders is incident, and we were foretold that scandals should be. 
Mat. 18.  But consider further, that this Church hath an infinite company of holy men likewise, and that all which arrive to glory shall have lived in this Church, 
Apoc. 7.  and those of all tribes, tongues, and Nations. For this very Church, though not according to all the material parts, shall triumph, as I have said in an other place, and in state of triumph, shall be all fair, and all over without spot: she shall be without actual or original or venial sin, when she comes with open eyes to look the prime verity in the face, and to embrace the divine goodness, with all the latitude of her soul.   

THE sixth CHAPTER. Of the Protestant multiplication of Churches by visible and invisible.  
68 IN this place before I conclude I have a word more to say about your distinction of visible and invisible. I thought once to make it a Chapter in the first book; one of your great leaps when you are pursued ending in it. From Luther's School you skip into Waldoes', from thence you thrust yourselves on us, from us to the Church primitive and from the primitive Church you get quite out of the eyes of the whole world, and betake yourselves to invisibility. In regard I there pursued you, I thought (I say) to speak also of the distinction there: But the thing will be more easy now because in many places as occasions were offered I have discoused of the 
* He that desires to see more of the visibility of the Church, shall find it exactly handled, and the Protestant evasions all clearly refuted by L. my of Chalc. in his book de auctorae essentia Protestantica Ecclesia. l. 2. c. 6. & seqq.  visibility of God's Church. The Church of Gods is one and visible as the Scripture doth witness: Yet you with two words visible and invisible, have made a distinction to rend it into two, and do maintain stoutly that God hath two Churches, one invisible, consisting of predestinate persons only, The other visible, which doth exteriorlie profess the faith.  
99 The whole company of the faith full may be divided into two parts by God almighty, the one part is predestinate, the other part is the company of those which are not predestinate. By this, the whole is sufficiently divided, for every man in the company belongs to one part or member of the division, and no man belongs to both. For you cannot affirm two contradictories of the same, as to say, Peter is predestinated, and Peter is not predestinated. This being so I demand now which of these companies is visible, and which invisible? And what makes the one to be so rather, than the other? If predestination make men invisible, why doth not reprobation make men invisible, since reprobation is a secret as hard to know? If profession of the faith make the reprobate visible, why can not profession make the predestinate men visible? And if these companies be together mingled, why are they not both visible, or both invisible? or rather why is not the whole company visible, by reason of the profession and communion, though God's disposition towards this and that man in particular be invisible and secret?  
100 We believe that the whole company of Catholics is the Church, as I have declared largely heretofore: We believe that the predestinate are in this company: that they die all of them in the communion of the Church: and that here they profess their faith. This I will declare briefly, and then I will be so bold as to demand some questions touching your invisible congregation, for look on it I may not, because it is not to be seen.  
101. First therefore if the thing be well considered it is manifest that the predestinate do profess their faith, and thereby do manifest themselves to be the servants of jesus Christ: and this also our Saviour Christ requireth of his servants, 
Matth. 10.32.33.  every one that shall confess me before men, I also will confess him before my father: but he that shall deny me before men, I will deny him before my father which is in heaven Every one that confesseth me before men the son of man also will confess him before the Angels of God: 
Luke 12. v. 8.9.  But he that denieth me before men shall be denied before the Angels of God. Hereupon the Martyrs of jesus Christ which have been at all times, and whereof all Christian Nations have yielded store; have openly in the face of persecution made profession of their faith, and thereby they were visible, and being Martyrs were also members of the predestinated Church, they were predestinate. The predestinate therefore, and the visible professors of the faith may be in one and the same Church, yea the same man may be predestinate and also visibly profess the faith.  
102. secondly it is manifest that the Apostles were visible professors of the faith, and therefore members of the visible Church of God; and they were also predestinate and therefore members of the predestinate Church: The same men therefore may be visible and predestinate. The same Church may be visible and predestinate: and consequently visibility and predestination divide not the Church into two Churches. As I said of the Apostles and Martyrs, so I say of the holy Doctors of the Church: they did preach and teach visibly, they were known fare and near, and were ptedestinate also, whereby it is manifest that the predestinate did profess their faith the same faith with other Catholics, with others in their communion, and were visible.  
103. thirdly the Apostolic Church is visible, it includes essentially public persons, As Apostles, and their Successors, Apostolical men for conversion of Nations; Bishops; Pastors; Doctors, as you know by Scripture: Now these public persons are manifestly visible: Pastors, to their flock: Bishops, to their Diocese, Apostles and Apostolical men to the Nations they convert: The Apostolical Chutch therefore is visible. And you know further that the holy Catholic and Apostolical Church are one and the same, for so it is in the Creed. I believe one holy Catholic and Apostolical Church: 
Symb. Constant.  and this Creed you profess that you believe, and you put it also among the fundamentals of your faith. The Catholic therefore and holy Church is visible.  
104. fourthly, if the Church be the mystical body of jesus Christ, and this body one, whereof visible men are members, and Predestinate also members of the same; then are there not two Churches of Christ, one visible, the other invisible; Now, it is most certain by the testimony of holy Scripture that the Church is the mystical body of Christ, and that this mystical body, is but one, wherein are visible and predestinated persons therefore there are not two Churches of Christ, one visible, the other invisible; two bodies one visible, the other invisible; but all appertain to one body, and one Church. I confirm this out of S. Paul who in his Epistle the Ephesians saith, that God the Father hath made Christ, the head over all the Church which is his body. 
Ephes. 1. v 22.23. Ch. 4. v. 13.  In this Church the Apostle saith, Christ put Apostles, pastors &c. till we all meet into the unity of faith, which is till the end of the world: 
Chap. 2.19. Ch. 1. v. 13.  and in the same Church are the citizens of the Saints: the domesticals of God, Those which are signed with the holy Ghost of promise which is the pledge of our inheritance: in fine the predestinate: and S. Paul himself, was in this Church. This one body therefore had these two attributs to wit, it was visible, for having in it intrinsically and for ever public persons, Pastors, Doctors, it might thereby be seen and heard: and it had in it the predestinate, which you call invisible men; whence it follows that visible and invisible in that sense leave it still as it was, one body.  
105. fively our great Pastors fouled is one, not two as your distinction makes it. He hath one fouled: and that is visible. For the Church of God is visible as I have manifestly declared before, and to this fouled his predestinate are all brought, out of what Nation, out of what part of the world soever. Other sheep I have that are not of this fold (a fouled wherein the Apostles were, 
john. 10.16.  men visible to the whole world, and wherein their successors are, men also visible) them also I must bring, and they shall hear my voice, and there shall be made one fouled and one Pastor. Hear by the testimony of jesus Christ the fold, the Church is one: away then with your distinction; believe one, as we do, which is visible, in which the predestinate people are.  
106. And indeed, where should one look for our Saviour's Scholars, but in his School? where should we look for God's domesticals, but in his house? where should we look for his members but in his body? where should we look for holy people, for predestinate, for Saints but in the Church? And therefore having demonstrated before which is the Church, this labour might have been spared. For as I answered of the Spirit; that you should not challenge him till you had proved that yours was the Church (a task impossible,) so now I may answer of holy people, of predestinate, of Saints, that you do not calling any till you have proved (which you will not do as long as God is God) that yours is the Church.  
107. It is verily a ridiculous thing to see what Churches you frame in your imagination: One, full of words, ever preaching, all mouth, but without Spirit, without hart, without soul. The other, full of the Protestant Spirit, but silent, and ashamed of her own doctrine, in so much that for a thousand years together she was dumb: a church without a mouth. The mouth and hart you know, are both parts of one man: the hart is within, and is not seen but by the mouth; in the mouth it doth show itself in what form it pleaseth to affect: The Church too hath hart and mouth, hart to believe, to love God, and mouth to praise, invoke and profess him. These make not two Churches, they are two parts of one. God hath promised these two to one, and the same Church. his spirit is always in her hart, and his words always in her mouth. I will ask my Father and he will give you an other Paraclete, 
Io 14 v. 15 16.17.  that he may abide which you for ever, the Spirit of Truth, whom the world cannot receive, because it seethe him not nor knoweth him. But you know him, because he shall abide with you, and shall be in you. Thus our Saviour to his Apostles, public and visible persons, and in them to the visible Church. 
Isay. 59.21. Rom. 10. v. 9.10  My spirit that is in thee, and my words that I have put in thy mouth, shall not departed out of thy mouth &c for ever. If thou confess with thy mouth our Lord jesus, and in thy hart believe that God hath raised him up from the dead thou shalt be saved, for with the hart we believe unto justice, but with the mouth confession is made to Salvation. God's Church therefore hath both hart and mouth, in her hart she hath God's Spirit, in her mouth his word, and these are not two Churches, but one Church.  
108. Neither doth predestination make it invisible as childishly you imagine. The predestination itself indeed is invisible unto us, it is God's purpose and decree, and therefore is in God, as man's purposes are in the mind of man: and those purposes even in men are secret and hidden till the men reveal them: But the predestinated as I said before are as visible as other men. So was S. Peter, S. Paul, and the rest of the Apostles, the Martyrs of jesus Christ were visible, otherwise, how could they have been tortured as they were? The Doctors were visible, S. Jerome and S. Augustine, were known fare and near, and to come nearer to our time S. Francis, S. Thomas of Aquin, S. Bonaventure, S. Charles Boromeus, were visible, yet predestinate: whereby it is most evident that predestination doth not make men invisible, they may be public persons, and known to all the world, and predestinate also; And so may the Church be both predestinate and visible too. And is so, though every man in the Church be not predestinate, some are there more than number, as in a man's body there are some parts superfluous, which will not be resumed in the resurrection as I said in the former book, and these parts are like the rest, they communicate with the rest, they believe as the rest, but they do not persever as the rest. Now which those are that will persevere finally, which will not, God hath reserved as a secret unto himself. He hath not as yet made any secretary copy out of the book of life. The sanctity of some in all times he makes known for the example, and encouragement, and confirmation of others, by such signs as he pleaseth, such as you read in the lives of Saints, penned by saints also, by S. Athanasius, S. Jerome, S. Augustine, S. Gregory of Nice, S. Gregory the great, S. Bede, S. Bernard, S. Bonaventure and others who in their works have related diverse wonderful things of holy men, and this is a further argument of their visibility: But God (as I said) hath not yet permitted the book of life to be copied out, and diuulged.  

john. 4.23 1. Io. 2.27.  109. You object first, that true worshippers adore in Spirit and truth, and unction teacheth all. This is true. But those worshippers, those amnointed are in the Church, they are a part, and the chiefest part of the visible community, whereof I have spoken in the second book, they are in the visible fold of Christ. Were the Apostles and the rest of their Religion the true Church or no? were they, was that Body, that community, visible or invisible? their sermons were not they heard? were not their writings seen? went not their sound over all the world? why, then they were visible. As for the unction it teacheth the Catholic Church, it teacheth men to give assent to such things as the Apostles than did, and their Successors now do propose. They may preach and be heard also, but without unction the people will not believe. 
1. Cor. 3.  Paul planteth and Apollo watereth, but God giveth the increase. In the same Catholic Church are those adorers in Spirit, and in the midst of it the sanctification of God is forever. The Apostles did they adore in Spirit or no? if they did, why may not a visible Church do so? if they did not, who will believe that you do?  
110. secondly you object that there are none in the Church but predestinate. If you speak of the Church triumphant, you say true: if you speak of the militant Church, it is not so. for all those that for a time adhere unto this body, and are parts of it, do not finally persevere; some are multiplied above number, and believe a while, but revolt and fall of before they die. The Church militant is the company of believers in communion with S. Peter and his See. It is the company of Catholics. And Catholics some are in charity and in the grace of God, and are saved, some die in mortal sin, some lose their faith at last. 
1. Tim 1.  In the primitive Church some made shipwreck of their faith as Hymeneus and Alexander, saith the Apostle. Some do believe for a time said our B. Saviour, 
Luk. 8.1  and in time of temptation do revolt. And the Spirit manifestly saith that in the last times certain shall departed from the faith, attending to the Spirits of error. 
1. Tim. 4 Matth. 2 14.  Many are called, but few chosen. There are some with wedding garments and some without: some wise virgins, some foolish: some corn, some chaff: some vessels of honour some of dishonour: some good some bad, some predestinate some reprobate in the Church. The predestinate will persever, the rest will not.  
111. I come now to the second part of this Chapter, wherein I am to loosesome time in ask a question or two about your dombe-preaching Church, about the Saints of your election, about those people which were in all times but never before Luther, and in all Nations before his time, but no wherein the world. And I demand first whether all the rest were like you or no? if they were, why then were they invisible? You say you are predestinate, and yet you are visible (notwithstanding your predestination) and a member of that Church: why then might not the other men be visible also: every one of them, and the whole visible?  
112. I demand secondly whether you do know the rest of your Church, the rest of your predestinate brethren or whether you know none of that Church but yourself only: and whether every one in that Church know himself only, and no more? If you do not know any of them, what Society can you have among you? what government? what form of a Church? If you do know any I desire to hear how? we find not your names in the Scripture, the book of life is not printed with the Gospel: 
2. Tim. 2.19. john. 10.14.  we read there that our Lord knows who be his, that our great Pastor knows his sheep. That you can do it, that you can number all his sheep, that you can point them out, we read not. I pray you, how come you to know the secret? is it by exterior profession? that serves not, they may dissemble and (which is worse for you) none professed your religion for 900 years together and therefore by profession you know none in all that tyme. Neither would an unfeigned profession have served the turn, for every one that persuades himself that he believes is not constant in the faith, nor predestinate. What then be the certain marks whereby you know your invisible brethren, that we may know them too? or do you not indeed know them? 
Remember what hath been said in the first book.  if you know them let us hear the marks, the marks of a predestinated Protestant: and bring us one example any time for 900. years before Luther of such a man; an example out of question, a manifest example. If you do not know them, you cannot confer with them in your difficulties, you cannot help them in their necessities, you cannot meet in Council as the Apostles and Pastors did in the primitive Church; you cannot have the face nor the government of a Church.  
133. I must examine further by your leave. In your Catholic Church of predestinate, is there order, or confusion? are there Pastors, and Doctors and bishops, or no bishops, no Pastors, no Doctors? is there a Hierarchy, or not? are the preachers and Superintendents seen and heard? or how are the things done? The reason of my demand or doubt is, because this Catholic Church of yours is invisible and therefore it seems that no man can see the Preacher, otherwise many in the company might see him, if not all, and so he were visible. He also might see them he preached unto, and so they were visible too, and consequently the whole company and the whole Church were visible not invisible.  
114. It might seem by your talk that this holy Congregation of yours hath great ears and no eyes: for if they had eyes, they might then see the Ministers that instruct them, they might see their Superintendents, Or if they can hear and not see these Ministers, their ears reach a great deal further than their eyes. But this will not content me neither if you grant it: for that which may be heard makes a noise, and by the noise discovers itself, if therefore your predestinated Preachers have made a noise in the world, the Christians or Papists living with them should have heard it, though they could not see those invisible men; and this at least would be found on record, as other wonders are; to wit, That in all Christian countries there was a Protestant noise, and sermons every where, in every Nation, but no preacher seen. this would have been found in the Chronicles of all countries; and some would have been so curious as to have noted the points of the Sermons and set down the doctrine. But it hath been so fare from this, that for a thousand years together there was a deep silence in the world, and no Protestant sermon heard; yea Luther did very earnestly listen after such a sermon, 
Luth. de Missa pr●uata tun 7.  but his learned ears could hear none save only from the devil one, and that indeed he hath registered in his writings.  
115. Having entered into the consideration of your invisible Church, I will be bold to look about me. where are your Superintendents? how do they exercise their office without being seen? Your Ministers of this Church who creates them and how? is every one a minister, or some sheep and some pastors? how do you know the pastors from the sheep? the ministers from other men? are all Apostles? 
1. Cor. 12. v. 28.29.  are all prophets? are all Doctors? are all miracles? have all the grace of cures? do all speak with tongues? do all interpret? who do? who do not? how may one know? how do you know? 
v. 27.  S. Paul saith, some verily God hath set in the Church, first Apostles, secondly Prophets, thirdly Doctors, next miracles, than the graces of doing cures, helps, goverments, kinds of tongues. Are these things in the invisible Church? and if they be not there, how is it the Catholic Church? are there tongues in that deep silence? is there government in that confusion? are there helps and cures, where no man seethe another's wants and miseries? miracles and none wonder? Doctors and no Scholars? Prophets, and Apostles and no preaching of the word? Where are the pulpits? where are your communion tables? how are the collections made? do you meet only in the night, or in the day, or not at all? what calls you together if you meet? a sign? that may be seen. a sound? that might be heard, and you might be found, which is against the nature of a Church invisible. Your assemblies for a thousand years together how were they made, and where? or did none preach all that time? did no Bishops govern? did all believe, and so long, and so ordinarily without preachers? how could that be? how could your people invocate in whom they believed not? how could they believe whom they heard not? and how could they hear without a preacher? Answer for your Church, and teach S. Paul something, which he known not. If you admit government and instruction, and order in that Church, you grant it to be visible, for these things are visible. If you deny them you cannot show how those your imagined predecessors had any faith, and were a Church militant. So that you puzzle your own self in this business, and are over come without an adversary.  
116. I note it therefore for a particular weakness in your brain that determining to feign a Church of predecessors, you had not so much wit as to invent a thing which did not enfold a contradiction in itself, as this doth; for, being invisible it hath no preachers (for preachers are visible things) now where there are no preachers there is no faith, where there is no faith, there is no Church, the Church being a Congregation or Society of faithful people, therefore in making a Church invisible, you make the same thing to be a Church and no Church. Again, there are no Saints where there is no sanctity, there is no sanctity, where there is no faith, no faith where there is no preaching, no preaching where the is no mission, 
Rom. 10.15  no mission where there is no government; no government where there are no governors. And in an invisible company there are no governors; therefore from the first to the last there are in it no Saints. Notwithstanding it hath nothing else you say but Saints. So that it hath people in it; it is a Society of Saints (if we believe you,) and yet hath not a Saint in it: which is another contradiction.  
117. Moreover this Church of yours hath preached continually Protestantisme in all Nations: because in all Nations you have had Saints, if your imagination be admitted: and sanctity is grounded in faith, 
He that ●hall be ashamed of ●●me and of my words, him the son of man shall be ashamed of, When he ●hall come ●n his Majesty. Luke 9 ●6.  faith gotten by hearing, as I said before: yet all this time she hath not spoken, but was ashamed of her own faith: Now, how these two hange together do you judge. If you think I do you wrong in accusing your Church of silence, take in hand again the Argument of the first book; produce evidence of any one man, yours or ours, friend or foe, Christian, Turk or Atheist that ever heard a Protestant speak in any place of all the world (a room wide enough) in any part of fifteen hundred years before Luther (a time long enough) or ever since the beginning of the world if you would have a longer space, and though this will not serve for a Church of all Nations, yet will it show that you know something more than all your fellows: and that you have profited a little since you wrote last. As for the credibility of your device; they will believe yet another Gospel on your bare word, against all the evidence in the world, that believe this conceit of yours: and every young Logician that hath heard his master talk of Chimaeras, can make as good, and ground them as solidly as you do. for every child knoweth that the Church militant is a Society of men serving God; which men are not mere Spirits but things visible, the Society of them also is a thing visible▪ teaching, baptising, ruling, converting Nations, confuting Heresies are visible acts, 
In nullum nomen Religionis seu verum seu falsum, coagulari homines possunt, nisi aliquo signaculorum vel Sacramentorum visibilium consortio colligentur. S. Aug. li. 19 cont. Faust. c. 11.  and acts of the Church of God. Man oweth unto God visible acts of worship and not invisible only; praise, sacrifice, Sacraments, are visible things: the word of God is visible, yea God coming to raise this Church did exhibit himself here visible, God himself was seen with men's eyes, as I told you in the second book, and if you be a Christian you believe it. The Church which you speak of, being invisible, can be no Society and therefore no Church. And as it is no Church but a chimerical non ens, so the acts of it proportionably be negative; it hath converted no Nations, it hath confuted no Heresies, it hath brought up no Saints. Before Luther it was in no place, it administered no Sacraments, it made no Sermons. It had no conscience, no mouth, no face.  
118. Unworthy therefore is this fiction of yours to be compared to the Church of God, these imaginary Saints of yours to the Saints of almighty God: these dumb preachers to the Apostles of jesus Christ, and their Successors: this unsociable society not daring to appear or whisper a fore men for many hundred years, to that Church which hath had always God's Spirit in her hart, and God's word in her mouth: which hath converted Nations; condemned Heresies, assembled Councils; maintained order; administered Sacraments; and bred Saints. To the Church described in the Scripture. To the visible, To the Catholic Church.  
119. It may be that yourself by this time are weary of your own invention, to the end therefore I may give you scope to interpret yourself better than you have done hitherto, I will ask a question or two more, and make and end. Either it is sufficient to salvation, to follow the instruction of the visible Church or no? if it be not sufficient than God hath not provided sufficient means for instruction, for without a preacher men cannot believe as I have told you oft from S. Paul. If it be sufficient, then leave us to follow this instruction, to be directed by this Church: we have that we look for. I have proved heretofore that the Church hath God's words ever in her mouth and that she delivereth true doctrine without error fundamental or other, I demand now whether the predestinate do believe this doctrine, this religion, thus perpetually taught, or not? if they do not, they be not of the true Religion, they be not the sheep of Christ, for his sheep do hear his voice: 
Io. 10.  they may be your predecessors, they are not ours: they are Saints of your making, but not Gods elect. If they do, than this visible Church and Gods predestinate are all of one Religion, one faith, one body mystical: they all make one Church. Speak plainly man, the Religion which God maketh the Church to profess always, is it true or false? if false, how is it God's instruction? You have profited sure exceedingly by your Spirit, if now you tax God with false doctrine: if it be true, we may follow it, we must follow it. The predestinated people are they of this Religion thus professed, or are they of an other? if of an other, 
Gal. 1. ●. Cor. 16.  I have nothing to do with them, anathema, anathema: if they be of this Religion, all is well.  
120. To conclude, that the Church of God is one and visible, and that the predestinate are in it, hath been the sense and faith of all the Catholic world who have all hoped to be saved in this Church, in the visible Church of God: it hath been the faith of all the ancient Fathers and Doctors of the Church, who acknowledged themselves children of it, and were directed by it: it hath been the faith of the Saints and predestinate themselves, who did here believe as we do, and God hath by miracles, and other ways manifested their sanctity unto the world. And finally it is the sense of the Spirit of the Catholic Church which cannot err in such a point, as I have proved largely, and you in your grounds should confess, because the thing is fundamental, and therefore it is a sign of extraordinary stupidity or malice, or both, to stagger in it.   

THE SEVENTH CHAPTER. Two other arguments are answered.  
121. IF any of your arguments should escape untouched you would brag of their streingth, and therefore I am glad I have overtaken other two before they get out of my memory. The first is; 
Whittak. Rainolds.  That which may hap to any one, may hap to all or to every one; But to err may hap to any Church (add, for ought you know) for thus it did hap to the Churches of Thiatira, Corinth, etc. therefore it may hap to every one or to all, and so all at once may err. Thus you. I have some cause to think you have a wide mouth, suppose you can thrust Turrian egg into it; A clown there might dispute in your form and mood thus. That which may hap to any one of the eggs in your parish may happen to all or to every one; but to be thrust into your mouth at once, may happen to any one of those eggs therefore it may happen to them all, and then your mouth will be stopped. Now if one mouthful be not enough for your dinner, you may fall next to the meat and eat it all every bit, for that which may happen to any bit may hap to every bit the clown your Scholar would say; and afterwards at the same meal you might drink all the drink, every cupful, every drop.  
122. Suppose all the men in England should cast the dice for a thousand pound, with these conditions that the first which threw twelve with two dice should have it, and if none threw twelve the money, should be yours. To see fair play and to do you all the favour we can; we will suppose the dice to be just and no trick used at all. The first may throw ames ace: I suppose the least for your good: but it is five to one he will not. Yet admit he doth. It is five to one the second doth not: yet admit his cast be ames ace too: for what chance might happen to the other might happen to him. Thus I will run on till I come to twenty, and surely it is much that twenty, one after another should have the same cast and the dice exactly just. It is not probable that it would hold on so to a hundred: yet what might happen to any one, might happen say you to every one: It is incredible it should go on in the same chance to a thousand: yet in your logic this guggion must be swallowed after his fellows. But that it should run through them all it is not possible, for then fortune would be constant and contingencie would prove to be a necessity, which no man will say, who knows what he saith: yet this must down your throat too, for what may happen to any one may happen to every one, that so in the end you may get to yourself the thousand pound. The like might happen if all the men that are in the world should cast the dice and should have done so ever since dice were first invented: because what might happen to any one might as you say happen to every one. And when each had thrown he might die before you and consequently all might do so in your principles so you should be the only man a live and have all their money too. And thus much to let you see the weak form of your argument which notwithstanding is one of the main foundations where on your men do build their doctrine of the fallibility of God's Church.  
123. Now to the matter of the argument I answer, that allmighiie God is infinite, and therefore none can hinder his design or make frustrate his intention. Wherefore since he hath decreed to keep always to the world's end a Church on earth infallible in doctrine as I have declared by the testimony of holy Scripture, his providence will effect it, and make it persevere in what persons and what places he please. We have no revelation thath the true faith shall persevere always in France, or in England for example, but in the world it shall always be, 
●. 2. c. 1.  for so much is evident by the Scripture. Neither doth it follow: God permits some times one man to fall into Apostasy, some times another, therefore he will at once permit all: he permits diverse to die before you, and (for aught you know) he may permit any one man whom soever you can name or think of, yea any one in all the world: yet hence it is not consequente that it stands with his general providence to permit every one to die before you that so you may be last, the only man a live. I answer therefore that As by virtue of God's general providence in as much as he is author of nature there be still in the world men, though some at all times drop away: so by virtue of God's providence as he is author of the supernatural order among men, there be ever Catholics in the world and so will be still as long as the world stands, though some men yea some Nations and some particular Churches do fall of.  
124 The next which is also the last I am to speak of here, looks big on all and thinks to make an end of our cause with one blow. The scope of it is to prove that all may err, and therefore that we are not to be heard though never so many Counsels and ancient fathers and worlds of people do stand for us, and comes on in this manner. 
The whol● Church militant consisting of men Wh● are liars, may err altogether as every part thereon Fulk ans● to Count Cat. p. 89.  All Christians that are or ever were in the world are men, therefore it might happen that all have erred though they were assembled together never so orderly, because every man is a liar. If this argument did prove any thing, it would prove that all Counsels, all Apostles, all Evangelists, all prophets hither to may (for any thing you know) have been in error: for all these were men and every man is a liar. This is the up shot of your disputation, this is the haven you have all this while been sailing unto: this (though first but a shift whereunto you were driven by the strength of authority brought against you) is now your doctrine and a Conclusion in your books. Our answer is easy that man of himself might err, but by divine assistance, might be so guided that he erred not: and no man can deny this, unless he deny that God is omnipotent or omniscious which if he do, the light of nature will condemn him. Thus general Counsels are assisted, thus were the Evangelists also, and thus the prophets, though nor after the same manner all. And the promise of the Assistance did more concern the Pastors than the people: Ecumenical Counsels, than each Bishop single: the whole college of the Apostles more than one. Though each Apostle being to teach the whole Church in the nature of an Apostle had this assistance too: and our Saviour praying for the sanctification of his elected in truth or for their perseverance, included the means also of this perseverance of his elect in the truth, which is the perpetuity of his assistance unto those in whom is the teaching authority respectivelie to the whole, in which those elected are though to pastors in particular unknown.  
125. But to look now a little upon you who are so resolute in your ignorance, as to think that all may have mistaken the truth which you have found: and have been forsaken by the spirit who singularly favours you, I demand of you the Spirittes darling and world's fresh Oracle, First how one may know that you are exempted from the world of men which may err altogether? or what other species or kind you and your wit belong unto, that men should leave the whole world though consenting, and take your authority against them all. the same Question would I ask of your fellow Rainolds, and of Whittaker were they living: but having undertaken their cause, the resolution belongs to you in their absence. secondly I desire a sight of your particular letters patents from jesus Christ, wherein the teaching spirit is thus singularly bequeathed and addicted unto you, or to either of the forenamed in particular, or john white if you had rather: together with a clause, that though he break his promise made unto the Church, and hath not (as he said he would) sent the allteaching spirit to the Apostles, to their Successors, or to the Church Catholic; yet that, that other promise, no where extant for aught we know, made particularly unto you his dearest, he will not break: and how you are sure he will stand to this clause. thirdly I demand why the Catholics of England be there commanded and urged also to conform their conscience to the doctrine of your Church, and to rest in her judgement and in the parliamentary decrees for points of Religion, though worlds of men as learned every way (I speak least) as yourselves, do and have maintained the contrary to their dying day, as conformable to the Scripture, to reason and to the practice of their forefather's time out of mind. I demand (I say) why you proceed with them in this manner, before you give evidence that you are not in error: since you likewise are men, and all men may err as you tell us. Evidence I say greater than any these have on their side. I demand further of your wisdom, how you do know and are certain that the Euamgelists, Apostles, and prophets did write those books, which you take for divine Scripture, and how you do know yourself, and can prove to me there is no error or mistaking in the matter if all men may have erred. And I demand further how you do know that he which did write the first Gospel (suppose he were S. Matthew) did not err, since he was a man, and all men you say may err. I demand fively how men shall come to be sure of the sense of a piece of Scripture, and to have the controversies in religion determined; Must he come to you? why rather then to the Church which was before you were borne, and had the promise of the spirit. If to the spirit? why rather to that in you, them to that in the Church? If to others? why must we go to old Heretics, to jews, to Pagans, to Atheists, rather than to the Church? why should any know better than she? or abound more with the spirit, than she doth? I demand next what an Heretic is and why he which opposeth himself in matters of faith to general Counsels, to the spirit of the Catholic Church, and to God's word proposed by this Church, and expounded by this Spirit is not one? And Seventhlie I demand whether this sin be not against the holy Ghost? and whether he who dieth in it shall be saved, and admitted into the Church triumphant who thus opposed the militant, and died a vowed enemy to her, and to her doctrine, and her spirit?  
126. Awake man for shame awake, and look about; consider what you do: here is a fair way before you, and you like a bedlam run out of it, over shoes, over boots, over head and ears: imagining notwithstanding that you walk above heaven, and that every step is on a star. The Church, the Counsels, the Fathers, Apostles, Evangelists, all are in error, all under your feet, whilst your chariot is rolled uniformly above the Sun, and heaven takes new laws from your almighty wit. I will ascend into heaven, 
Isay. 14. v. 13.14.  above the stars of God I will exalt my throne, I will sit in the mount of the Testament, in the sides of the North. I will ascend above the height of the clouds. I will be like the highest. So he that went before you: if you prick on apace you will overtake him, for he is yet at his Inn; and there to stay an eternal night. That past, you may jog on together. I love your person, I wish your salvation, but hate your heresy, and make no great account of that which you most adore, your learning. In the School of error be many good wits. There the Manichees, and Arians, and Caluinists have their order, if there be any order where no man will be second. Aristotle's Logic, and Tully's Rhetoric, could not make of superstition true Religion. I am not in love with Hell, though in it be great Scholars. the Foulest there was once the Fairest among creatures, for endowments or nature and strength of understanding. I know that such as did applaud his conceit were partners in his fall. I know too, that all the knowledge of all Pagans, of all Heretics, of all adversaries put together doth not equal the knowledge of the Church. It is the School of jesus Christ who taught (a thing worthy of eternal admiration) a poor fisherman and on the sudden too, to speak all tongues, I speak it to the confusion of such adversaries of our Saviour as glory in their skill in others language: and do repeat again to the Rhetoricians, he suddenly made the same man so good an Orator that he converted unto his Master's doctrine in the face of his adversaries, 
Act. 2:  three thousand with one Sermon. he so instructed his disciples in divinity, that they convinced Greece, the world's Academy for wit and learning: persuaded Rome in the flourishing time of her power though she employed all her force to frustrate their proceeding: and in fine (to relate many wonders in a word) converted all the world, to believe a man God, to believe a most obscure and witt-transcending Creed. In this School we do learn, here we are assured of the truth. The manifestation of the Spirit is given here. To one the word of wisdom. 
1. Cor. 12. v. 8.9.10.  To another the word of knowledge according to the same Spirit. To another faith in the same Spirit. To another the grace of doing cures in one Spirit. To another the working of miracles. To another prophecy. To another discerning of Spirits. To another kinds of tongues. To another interpretations of languages. Can you give these things? can you teach this School in this sort as the Spirit doth? or if you cannot, as without infinite blasphemy you may not presume you can, why do you endeavour to thrust out the holy Ghost, and intrude yourself into the place? why do you thus oppose the divine ordinance, and openly wrong the son of God? Avaunt Heretics, 
jude v. 2.  clouds without water, borne about with wind, raging waves of the Sea, foaming out your own confusions, enemies to the Church, to the Scripture and to God, avaunt: We need not your instruction, we have better Masters. Without you the Church was planted, the world converted, the truth maintained; without you the Schools are full of Scholars, the world of Martyrs, heaven of Saints. without you the Church hath stood, and doth stand, and so will do, still.   

The third Conclusion.  
All Controversies in matters of Religion are to be decided by the Spirit in the Church.    

THE FOURTH BOOK WHEREIN SOME PARTIticular Controversies are briefly discussed.  

THE FIRST CHAPTER. Of the Primacy.  
1. YOUR general arguments being dispatched in the former book, I shall find little danger or difficulty in the encounter of the rest of the disordered rout, and may justly in your own principles contemn them all as I said before in the like occasion and must repeat it oft. For, whence is their strength? from wit or from authority? If from wit, you must not think amiss of me, if I prefer the wit and judgement of many worlds of learned men, before yours which hath declared itself unreasonable hitherto: especially since all men be liars, to turn the point of your own weapon upon yourself, and you no God nor Angel but a man. If your arguments have their streingth from authority; either this authority is of men, and this you have refused as uncertain because all men are liars. and you have laboured not only to disgrace the Church of later times, and the Fathers in their age, but also to take the Apostles triping, and therefore their authority moves not you. Or this authority is of God in holy Scripture; where he delivers, according to your distinction, two sorts of points, the one is of fundamental points, and in these you confess, that the Church neither doth nor can err: and therefore the ensuing controversy is not about them, as for example, the Incarnation, the passion, and the rest which you call fundamental. The other sort of points or texts in the Bible are as you call them not-fundamental; and these you do not hold for certain; which, howsoever you dissemble the matter, is clear, for in your principles there are no means from God or man to know certainly that they are indeed parts of God's word, or to know which is their true meaning. Not the wit of man alone, for that may err especially in such an obscure point, as whether this text, this verse, be God's word and not the word of a man: Not the Spirit, for that doth assist only to fundamentals you say, and these you say are not of them. you must answer this here, before you go further: and know that of the certainty of consequences it is the same. Moreover, since divine assistance to the understanding of the Scripture, depends upon God's promise; and since this promise is made unto the Church, to the Apostles and their successors: you are first to prove that you are the Church, before any man is to believe you have the assistance and interpret right: for, arguments out of Scripture prove nothing, if they miss the sense of God, and be grounded in a wrong sense. For these, and the like reasons I might have forborn to make further answer to your exceptions. Notwithstanding, to give you content I will descend unto the particular consideration of the chiefest.  
2. First therefore, to make your way into the Church, there to spoil and altar what you list, you set upon the Pastor. It is defined in the Council of Florence that the Bishop of Rome is successor to saint Peter, and that he hath received in him, saint Peter, from our Saviour, power to feed and to govern the whole Church. This is one of the things which you cannot abide; a Superior you think is a heavy burden, and therefore you would shake him of. The Apostles, say you, were according to Cyprian equal in honour and dignity. 
Cypr. de unit. Eccl. jeron adu. jou. Leo ep. 84.  The strength of the Church was equally established on them all in the opinion of Hierom, and with Leo, they had a likeness in honour. This is the first onset, wherein you show neither skill nor judgement. You had but lately discharged all the Fathers for unable men, and therefore it was an unadvised part in you now to summon them to fight under your colours: for you may justly fear that in time of trial they will declare themselves to be on our side who have ever reverenced and defended them, and not on yours where they and the Church authority, and the Spirit of God's Church, are dis-esteemed and contemned.  
3. But I answer, that before S. Peter was made Pastor, the Apostles were all equal: after he was made Pastor, they were not equal. S. Peter was then chief and Superior. The rest of the Apostles had power given them to preach the Gospel, to forgive sins, to bind and lose, to do miracles: but only S. Peter had the prerogative of Pastor, as the Scripture doth evidently declare. And hereby he was otherwise compared unto the flock then any of the rest, 
●. c. 6. n. 52  with whom he had all the forenamed, but excelled in this, that they being Legates or Apostles only, in regard of their general jurisdiction; he was Pastor of the Church. This is the doctrine of those Fathers which you have cited, as you may see in their books; and to save you the labour of looking further, I will show it in the very same places you allege. The Church (saith S. jerom) is founded on Peter, 
S. jeron. adu. jovin. ●. 1.  though in another place it be done upon them all, and all receive the keys of heaven, and the strength of the Church be equally established upon all. These things were equally done before S. Peter was made Pastor, they were all equally made Apostles, and foundations, and had equally the keys: but afterwards, of these Apostles thus equal, one was created Pastor, the rest remaining as they were; who remained therefore unequal to this one, which was Peter, 
10. 21.  as you know by the Gospel of S. john. and in regard hereof S. Hierome doth add immediately to the words but now cited, yet (saith he) for this, one of the twelve is chosen, that a HEAD being constituted the occasion of schism might be taken away. 
Capite constituto.  So now, they are unequal: because one is made head. S. Cyprian doth teach the same in the place you cite, Although (saith he) after his resurrection, he (our Saviour) gives equal power; saying, as my father sent me, so do send you, 
S. Cyp. de unit. eccl.  take the holy Ghost &c. (where the power of remitting sins is equally bestowed on all) yet that he might declare unity, he by his authority disposed the ORIGEN of the same Unity, BEGINNING FROM ONE. 
* Quamuis Apostolis omnibus etc. tamen ut unitatem manifestaret, unam Cathedram constituit, & unitatis eiusdem originem ab uno incipientem sua authoritate disposuit. Hoc erant utique & caeteri Apostoli quod fuit Petrus, pari consortio praediti & honoris & potestatis; sed exordium ab unitate proficiscitur. Primatus Petro datur, ut una Christi Ecclesia & Cathedra una monstretur. S. Cypr. de unit. Eccl.  Hear S. Cyprian doth show what course Our blessed Saviour took, to keep manifest, unity in his Church, and among the Apostles themselves. He, our Saviour, disposed, being must wise, an Origen, Root, or cause of Unity, which Unity he would have in his Church and amongst all the Parts of it. This Origen or Root, was not a multitude equally governing the Church, but it was ONE, that is Peter, whom our Saviour made Pastor, of his Church, and upon whom he built it, as S. Cyp. noted a little before and therefore he saith he disposed the Origen of this Unity beginning from ONE. So that we have in this very place, the Primacy of S. Peter, in that he is the Root and Origen of Unity in the whole Body, wherein the Apostles were; and also the reason of the Institution of this Primacy, or Origen in One. In another place he doth specify it more particularly saying that, The Origen of Ecclesiastical Unity is the CHAIR, that is the Pastoral Authority, 
Navigare audent & ad Petri Cathedram atque ecclesiam Principalem unde unitas sacerdotalis exorta est. li. 1. ep. 3. una Ecclesia à Christo Domino nostro super petram origine unitates & ratione fundata l. 1. ep. 12.  of Peter. And now I hope you will believe it is his mind, hearing it out of his own mouth. Again he saith that the Church is founded on a rock in the Origen of Unity. And that the Church is founded on Peter. which place S. Augustine doth also allege in his book against the Donatists and in the same place (which I must note hereby the way) he atributeth expressly the Primacy to Peter. Lastlie S. Cyprian saith the See of Rome is the Mother or Matrice and Root of the Catholic Church. Now if S. Peter be the foundation or Rock of the Catholic Church, and the Origen of Ecclesiastical Unity we may conclude that he is, as S. jerom said, the Head.  
S. Leo doth teach very well, that their election was equal. they had many things, and among the rest Apostolical dignity equally bestowed on them: but afterwards one was particularly made Pastor of the Church, the Root of Priestly Unity, and Superior to the 
* Cyprianus in Ep, ad Quintum ita loquitur, nam nec Petrus inquit, quem primum Dominus eleget, & super quem a dificavit Ecclesiam suam, cum secum Paulus disceptaret etc. S. Aug. l 2 con. Donat. c. 1. Apostolum Petrum, in quo Primatus Apostolorum, tam excellenti gratia praeeminet, etc. Ibid. Hortatoes esse ut Ecclesiae Catholicae Matricem & Radicem agnoscerent & tenerent. S. Cyp. l. 4. Ep. 8. vide eundem l. 1. ep 3. & l. 4. ep. 9  rest; 
Vni tamen datum est ut caeteris praeemineret. S. Leo. ep. 84. S. Leo serm. 3. de Annivers. Ass die. qui praeponatur.  which done they were not in ALL respects, equal. His words are, Among the most blessed Apostles in similitude of honour was a certain DISTINCTION OF POWER, and whereas the Election of all was equal, to one was granted that he should be EMINENT ABOVE the rest. Again. Out of all the world, saith he, Peter alone is chosen, who is constituted over the vocation of all Nations, and over ALL THE APOSTLES, and over all the Fathers of the Church, that, all though among God's people there be many Priests and many Pastors, yet Peter PROPERLY GOVERN THEM ALL, whom principally Christ doth also govern. 
Ep. 89. Apostolorun summo.  And he saith further of the Pastoral office that, Our lord would have the Sacrament of this function so to appertain to the office of all the Apostles, that he placed it principally in blessed Peter the chiefest of all the Apostles: that from him as from a certain HEAD he might diffuse his gifts into the whole Body.  
4. You Object that Leo could not prove by Scripture that he said. But I demand then, why do you allege his authority if you will not stand to it yourself? I demand secondly which of all the Fathers after him did note this doctrine in him, an erroneous or not currant? He was a great Scholar, and a Saint, and in the communion of all the Christian world in his tyme. Yet to give you further content, I will put down the Scripture whereon the doctrine of S. Leo, S. Hieron, and the rest, is grounded. There be two chief places, the first is in the 16. of S. Matth. And jesus answering said, blessed art thou Simon Bar jona etc. and I say to thee, thou art Peter, and UPON THIS ROCK will I build MY Church. or thus I, say to thee, Simon, thou art Cephas, and, upon this Cephas, which thou art, I will build, My Church. Hear the demonstrative, this, doth point at the thing whereupon the Church is built, upon this Cephas will I build my Church. and Simon is this thing, Thou, Simon art Cephas, and upon this I build. This sense you cannot EXCLUDE without contradicting the words of jesus Christ. Now therefore, If you ask the Scripture, who is 
* Deus unus est, & Ecclesia una, & Cathedra una, super PETRVM Domini voce fundata. S. Cyprian. ep. 40. PETRUS super QVEM adificata ab eodem Domino fuerat Ecclesia, unus pro omnibus loquens etc. Id. Ep. 55. Sicut ipse lumen Apostolis donanie ut lumen mundi appellarentur, caeteraque ex Domino sortiti sunt vocabula: ita & SIMONI qui credebat in Petram Christum, Petri largitus est nomen: & secundum metaphoram petrae, rectè dieitur ei, adificabo Ecclesiam meam super TE. S. Hieron. in cap. 16. Matth. Ego nullum primum nisi Christum sequens Beatitudini tuae, id est, CATHEDRAE PETRI, communione consocior, super ILLAM PETRAM, adificatam Ecclesiam scio. Id. Ep. 57 ad Damasum. Dominus constituit PETRVM primum pastolorum, PETRAM firmam, super QVAM Ecclesia adificata est, &c portae inferorum non valebunt adversus eam: (portae inferorum sunt Haereses & Haeresiarihae:) iuxta OMNEM enim MODUM in IPSO firmata est fides. S. Epiphan. in Ancorato. Hic est qui audivit ab ipso, Pasce agnos meos: CVI concreditum est ovile Ibid. PETRUS qui paulo ante eum confessus erat filium Dei, & in illa confession APPELLATUS ERAT PETRA super QVAM fabricaretur Ecclesia, paulo post Domino dicente. etc. S. Aug. Enar. Ps. 69. Vide eundem li. 2 de Bap. cont. Donat. c. 1. Intuitus eum Iesus dixit, tu es Simon filius jona, tu vocaberis Cephas, quod interpretatur Petrus etc. Vocabulo commode significans, quod IN EO tanquam in Petra, lapideque firmissimo, suam esse: adificaturus Ecclesiam. S. Cyr. Alex. l. 2. in Io. c. 12. vide l. 12. c. 64. Ego dico tibi, inquit, tu es Petrus, & ego SUPER TE aedificabo Ecclesiam meam: ego TIBI dabo claues regni calorum. S. Chrysost. hom. 55. in Matth. Vnus de toto mundo eligitur Petrus, qui & universarum Gentium vocationi, & OMNIBUS APOSTOLIS, cunctisque Ecclesiae Patribus PRAEPONATUR, ut quamuis in populo Dei multi Sacerdotes sint, multique pastors, OMNES tamen PROPRIE REGAT Petrus, quos principaliter regit & Christus. S. Leo serm 3. de Annivers. Assumpt. Tu quoque petra es, quia mea virtute solidaris, ut quae mihi potestate sint propria, sint tibi mecum participatione communia. Ibid. Cunctis Euangelium scientibus liquet, quod voce Dominica sancto & omnium APOSTOLORUM Petro PRINCIPI Apostolo, TOTIUS Ecclesiae cura commissa est. IPSI quippe dicitur, Pasce oves meas, confirma fratres tuos, tu es Petrus & super hanc petram aedificabo Ecclesiam meam, tibi dabo claves, etc. S. Gregor, Magn●. 4 Ep. 32. ad Mauritium August. Cura ei TOTIUS ECCLESIAE, & PRINCIPATUS committitur. Ibid. Had not these saints as good eyes as Luther?  the thing, in this place, upon which the Church is built, it doth answer, that it is PETER, here called CEPHAS. Moreover, if you ask the Fathers, S. Leo, S. Hierom, S. Aug. S. Cyprian, S. Epiphanius, S. Chrysostom, S. Gregory; they answer, it is PETER. If you think I interpret them amiss, 
See the 1. Book. c. 6. n. 52. As if you should say this, points at Christ, or any other thing Without inuoluing Peter.  ask your Fellows, and they will tell you, the Fathers did think so. And, the exclusion of this sense, is open violence to the Text; and makes it uncoherent.  
Hence I may deduce two things, here: The first, The Church of Christ was built upon Peter: for our Saviour was as good as his word, and he said he would do it. The second: The rest of the Apostles were built upon Peter: For, if they were the Church of jesus Christ, they were built upon him, because our Saviour's Church, which was but one in all, was built on him; Or, if they were in the Church of jesus Christ, as parts in the whole, 
If the Whole be built upon a foundation, each part in that whole is built thereon.  this Church this whole being built on Peter, on this rock will I build my Church, they, being contained therein, that is, being parts of the whole thing built on Peter, were also built on Peter. And so Peter, was their Foundation, and their Head, subordinate unto Christ, the chief Head and main Foundation of them all. You cannot avoid this discourse; because the Apostles were not Infidels or Heretics, and therefore, either they were the Church, or, they were in the Church.  
The second place is that in the Gospel of saint john. Peter, Feed my sheep, by which words, saint Peter peculiarly, is made Pastor of the sheep of Christ. 
Vide S. Bern. l. 2. de cons. ad Eug. pap.  Hence I argue thus. The rest of the Apostles were our Saviour's sheep, therefore saint Peter was their Pastor; for, our Saviour made him Pastor of his sheep. If you say, they were not our Saviour's sheep, than they were not his Disciples; he was not their Pastor; he redeemed them not; for he gave his life for his sheep. If they were our Saviour's sheep, they were also commended to saint Peter, 
10. 10.  for our Saviour made him Pastor of HIS sheep, without excepting any. 
By this you may understand a place of S. Augustine objected some times. Si hoc Petro tantum etc. tract. 50. in joan. Cuius Eccesiae Petrus Apostolus propter Apostolatus sui primatum gerebat figurata generalitate personam Idem Aug. in Io. tr.   
6. Your exception here is that, what was spoken to Peter, was spoken to all, and that Peter did represent the Church when he took Authority from jesus Christ. Answer. If you mean, it was in proportion, and secondarily spoken to all the rest, and not only to the Apostles, but also to all other lawful Pastors in the world, I grant it: but this will not make them all equal. If you mean that it was equally and immediately said to all your gloss is false, and contrary to the text. He said to him, Peter, feed my sheep. Peter was nor all the Apostles. As for the representation, I answer that S. Peter took the office at the hands of jesus Christ for himself to use, and for his successors, and for all the Pastors of the Church, as fare at it should be convenient to make them partakers of this power and solicitude, 
vlt. propter primatum quem in discipulis habuit. id. in psal. 108.  for the common good of the whole Church: and he in this did represent them all according as I have declared because all his successors, and all inferior Pastors to the world's end, could not in their own persons be there to receive this power: and the Church herself was no otherwise to take the power I speak of, but by the hands of her Pastor: because the community of Christians could not exercise that office of governing or being Pastor, in regard this community was the flock.  
8. By that which I have said here in this Chapter you find excluded your fellow's tale of Phocas first instituting the office of a general Pastor in the Church. For if the scripture may be believed, 
Io. 21. cited in Coccius and Gualterius.  our Saviour did institute this office or Authority. And thus much was acknowledged by the Fathers of the primitive Church, and exercised by the Popes, Successors to saint Peter, before Phocas ever appeared in this world. It is true that Emperors might second what our Saviour had ordained before: to the end, the Imperial decree thus waiting on the divine institution, men respecting the temporal power, might stand in fear to transgress, who would otherwise prevaricate notwithstanding the divine institution so, many forbear stealing for fear of temporal laws, whom Gods eternal law would not move to forbear. In this kind Phocas decreed that the Pope should be accounted head, though the title were due to him by virtue of a higher Institution: and he styled head of Bishops before this, as you may find in the fourth general 
a Quibus tu quidem sicut membris caput praeeras etc. Conc. Chalc. ad Leonem. rogamus, & tuis decretis nostrum honora in iudicium, & sicut nos capiti in bonis adiecimus consonantiam, sic & summitas tua filijs quod decet adimpleat. ibid.  Council. Neither doth the title of Ecumenical or Universal Bishop, in the sense we take it any way derogate unto the rest their titles of Bishops; as Philosophers giving the title of universal cause to a cause supereminent as to the sunne, or to God. hereby take not away the name of cause from particular in this lower world, as from horses, fire, men. But yet, if you take universal, in an other sense, not for that which is eminent over many particulars, but, for that which so hath all within itself, that none answering to the name is without it, as 
b Si unus Patriarcha universalis dicitur, Patriarcharum nomen caeteris derogatur. S Greg. l. 4. ep. 36. put that of causes, in the same form. Si una causa universalis dicitur, causarum nomen caeteris derogatur. And, tell me now in what sense the proposition is true? Si universalem me Papam vestra sanctitas dicit, negat se hoc esse quod me fatetur universum. ●. Greg. l. 7. ep. 36. indic. 1. ad Eulog. Alex He that in this sense should arrogate the title of Universal Bishop, were a fore runner of Antichrist.  saint Gregory did understand it, so neither is the Sun an universal cause, nor the Pope universal Bishop, because there are more causes besides the sun, and more Bishops besides the Pope.   

THE SECOND CHAPTER. The Pope above other Bishops.  
I have done with the comparison of saint Peter to the rest of the Apostles, it follows now that I consider what comparison his successor, the Pope, hath unto the Patriarches and other Bishops. Your labour is to equal others with him in authority. To this purpose, you first make use of the Grecians proceed in the Council of Chalcedon, where the Bishops you say, did equal the Constantinopolitan See with the Roman. I answer first, that this adequation pretended, was not in original or prime authority, but in matter of privilege, as in the words it is expressly set down, to enjoy equal privileges etc. 
aequis senioris regia Roma privilegiis fr●●● etc. Conc. Chalc. ac●● 16.  Now privilege is a distinct thing from original authority, and accessory thereunto. The privileges they did aim at were that the Bishop of Constantinople should in his proportion have a majesty in Ecclesiastical affairs above other Sees (Rome excepted) in regard that Constantinople was then the Imperial seat, as before Rome had been, and therefore that he should take place of other Patriarches and be second or next after him of Rome. And with all, that he should ordain Metropolitans in the Dioceses of Pontus, Asia, and Thrace. These privileges they did aim at, and hereby would have had a kind of analogy with the Roman Bishop. this attempt of the Grecians, Leo then Pope, would by no means approve, and the decree which the Bishops had conceived he did anulle. We do utterly, saith he, make void and by the authority of the blessed Apostle Peter, 
S. Leo. Ep. 55. ad pull. Aug.  do with a general definition wholly disannul the consents or decrees of the Bishops which were repugnant to the rules of the Canons made at Nice. Hence I answer secondly, that the decree wanting the consent and approbation of the See Apostolic, was not Ecumenical, and therefore were it understood of original authority (as it is evident it was not) and that the Bishops would therein, not by proportion only but absolutely have equalled an other Bishop with the Roman, it would not suffice, because a Council when it is not Ecumenical, doth not contain the full power of the Church to define or make decrees, but may mistake and err.  
10. Since you cannot speed there, you endeavour by the Nicene Council to prove the Bishop of Alexandria to be thus equal to the Roman, and that the Roman Bishop was there limited by the Council as well as others. I have looked on that canon, but see nothing for your purpose. The Bishop of Alexandria is not said there to be equal to the Roman Bishop, neither is there any speech of limiting the Roman to the west, as you pretend. The words are, 
Conc. Nicen. can 6.  Let the ancient custom be kept in Egypt, Libya and Pentapolis, that the Bishop of Alexandria have power over all these, because the Roman Bishop hath such a custom. Here the Pope's custom, is a reason why the Bishop of Alexandria is to have power over Egypt, Libya, and Pentapolis; whereby is insinuated that the Bishop of Alexandria therein depended on the Pope's accustomed manner of government: which argues a superiority in the Pope, not an equality in the other. Your explications you must prove to be text if you will have me to believe them. Mean while, neither in this Council can you find any thing for your cause, unless we childishly will take a gloss, for the text, and give you equal authority with a general Council in assertions and decrees. If the Roman Bishop had there been with his own consent, limited to the west for exercise of Patriarchal authority, I would answer, that he sustaining diverse offices in one and the same person, might be more limited in regard of the one then of the other: his patriarchal power might be contained with in the west, though his Pastoral jurisdiction reached over the whole Church. as man hath the power of seeing restrained unto coloured Objects, but his power of understanding reaches further to the whole latitude of being.  
11. Failing again this way, you stand still like a stock, and refuse to acknowledge any successor to saint Peter in his general care and Pastoral office, because you cannot see what necessity there is of a Successor. It seems you are grown dull with disputing, and would hear me rather speak. I am contented. A Successor in that office, was, and is necessary, first because the Church at all times needs a general Pastor, and visible Foundation, as well as it did in the beginning: since therefore the Christian Church is to endure till the world's end, 
Visible Pastor such as saint Peter was  the Pastor and visible Foundation must likewise endure, to confirm and to direct it. secondly, Peter in person, could not feed and rule all the sheep of Christ, from his time till the words end, our Saviour therefore providing the Church of a Pastor that might feed and rule them, did in the person of S. Peter understand his Successors, in that office, that so the sheep might always have a Pastor to rule and feed them. Otherwise the greatest part of the flock, that is all after S, Peter days, till the world's end should have no general Pastor here on earth though they wanted him no less, yea more than did the Christians in saint Peter time. thirdly the best form of government is Monarchical, something tempered with Aristocracy, and the more Nations are added to the Church the more need of a Monarch. One, is undivided in himself, his judgement and his principles are the same, but a multitude is divided; and the greater the multitude, the more variety of judgement the greater the variety of inclinations, dispositions, affections, and judgement is the more need there is of a cause of Unity to keep them in One, which would never be if every man freely might choose his way, and be a rule unto himself. We see this in Heretics, who having no visible cause of union in matter of faith, do run sundry ways, Arius one, Nestorius another, and so to the very last. Philosophers, old and modern have gone several ways, and filled the Schools with questions; which will never be decided, their judgements being directed by no One. Several Nations have diverse laws according to the different opinions of their Rulers and Lawemakers, the like would be in England, if each Shire were independent of another, and of a Monarch or common coverner. In religion also each Minister would have his way. Now the Church was to have it it all Nations, and in them is infinite variety of judgement, 
10. 10. id. c. 21.  wherefore our Saviour to contain them all in one, did ordain a Monarch, there shall be made one Fould and one Pastor. Peter feed my sheep. 
Act. 20.  And tempering this Monarchy with Aristocracy, he put bishops also to rule the Church. fourthly, it was necessary that in the Church there should be one to attend generally to the whole; to call general Counsels; to be Precedent there, to contain the multitude of Bishops in Unity; and to have a care principally of the Churches general affairs, which care our Saviour gave to saint Peter as an Ordinary Office, in that he made him Pastor of his Fold, the Christian Church: and if it were necessary then in the Apostles days, much more it is now. Fiftly, Pastors are to continue in the Church till the end of the world by the doctrine of S. Paul; therefore the chief Pastor is likewise to continue, which could not be in one person, therefore in diverse. If you say that our Saviour himself is chief Pastor, 
Ephes. 4.  I reply that among visible Pastors one is chief, though subordinate unto Christ, and he is to remain as well as the rest of the clergy: and his existence is necessary for the Government of the Church. Our Saviour doth continually teach and baptise, but by others, and so doth he contain the Church in Unity and govern by subordinate means ordained and instituted for this purpose, as God lights the world with the Sunne though if he had so pleased he could have done it otherwise.  
12. What you pretend about Election of a Successor, is not hard, the Church designs the Person, and then he receives power from our Saviour in virtue of the first institution: as man disposeth matter in the generation of a man, and nature presents it so prepared unto the Creator, who by virtue of the first institution of mankind inspires a soul which the generant could not make. It is true that the Church's action is hindered sometimes by Schism or other means, as man's generation is likewise hindered otherwhile, but such hindrances are in time removed, and the Successor designed. Neither is the Succession interrupted properly in this time, because this Election is a continuation of it. So that, all you have said about the time of Schism might have been spared, because then the Church was busy in determining a successor, though she were hindered sometimes more, sometimes less, according to the difficulties which did occur.  
13. To conclude your opposition in this matter, you take upon you not to know, who doth succeed saint Peter. But if you had looked about, you could not have doubted. First, because no Bishop in the Church ever yet was esteemed, or did pretend to be above the Roman Bishop: since therefore S. Peter was put in charge of the flock of Christ and made Pastor of the Church, and since this office of general Pastor doth remain, it follows that the Bishop of Rome is and still was he, because he is and ever was confessedly the first Bishop in the Church. secondly, the Pope of Rome by your confession, hath exercised the Office of General Pastor of the Church these thousand years, and by the Counsels the same is clear, neither was there any other all this time who did exercise or take on him that Office: not the Bishop of Antioch, nor of Constantinople, for these Bishops, and the most ancient Counsels, as the Nicene, Constantinopolitan and others did acknowledge Rome before those Sees. Neither was the See without a Successor all this time, as I have showed before, because the Pastor and Foundation, is necessary to the Flock and Building, therefore the Roman was and is he.  
14. Thirdly, the fathers of the ancient Church, as S. Augustine, saint jerom, saint Cyprian, saint Ireneus and others affirm clearly, that the Roman Bishop is saint Peter Successor. 
S. Hieron. ad Damas'. S. Aug. ep. 162. S Cypr. ep. 55. Optatus count. Donat. l. 2. S. Iren. l. 3. c. 3. Tenet ista sancta sede gubernacula regendarum cunct orbis, Ecclesiarum. Theod. ep ad Ren p● Ro. S. Leo ep 84.  Saint jerom calls that See S. Peter Chair, adding that the Church is built on that rock. saint Augustine puts a Catalogue of the Bishops there, first Peter, than Linus etc. and saith that the principality of the Apostolical Chair hath ever flourished in the Church of Rome. saint Cyprian calls it also saint Peter Chair and the principal Church, whence Priestly unity hath come. The like hath Optatus. saint Ireneus doth add that for the more powerful principality of that church, it is necessary that all Churches have recourse unto it. That holy seat, saith Theodorette, holds the stern of governing the Churches of all the world. saint Leo known this in practice, but hear his words. It is by great order provided, that all should not claim all things to themselves, but in every Province should be some who should have the prime sentence among the brethren, and again others placed in greater Cities, should undergo greater care, by whom the care of the Universal Church should come to the one seat of saint Peter. fourthly, this is the judgement of the Church, acknowledging in the Roman Bishop authority and power to call, to moderate, and to approve general Counsels and it is declared▪ in the great Lateran Council, that the Roman Church, hath by God's disposition the principality of ordinary power over all the Churches. 
Conc. Lat. sub Innoc. 3. c. 5.  And finally both East and West have defined it in the Council of Florence, 
Conc. Flor. defin.  We define say the Fathers there, that the holy Apostolic See, and Bishop of Rome hath the Primacy over the whole world, and that the Roman Bishop is the Successor of Blessed Peter Prince of the Apostles, and the true Vicar of Christ, and head of the whole Church, and Father and master of all Christians, and that unto him in S. Peter is given by our Lord jesus Christ full power to feed, rule and govern the universal Church. The same both Armenian, Aethiopian, 
Vide Cocc ●. 1. l. 7. art. 4. 5. 6. 7 8.  Russite and Assirian Christians have acknowledged. So that, for this Primacy of the See Apostolic, we have the Father's Testimony, Theological Arguments, Definitions of General Counsels, and the Testimony of the Spirit in them, the world's consent, and God's word.   

THE THIRD CHAPTER. The Bishop of Rome Precedent in General Counsels.  
15. YOur next pretence is that the Pope hath no title to be Precedent in general Counsels, or to call or approve them, though he hath practised these things now of late. Before I answer to this argument, to show more clearly wherein the force of it doth lie, you are with me to observe two things, the first is that there are two kinds of calling a Council, One is eclesiastical in way and form of ordination, the other is Temporal in way of execution. The Question is of the former, which is principal, and we are in it to see whether any man in the world hath such authority to call a Council so as the Bishops are in regard of that calling bound to come. The second observation is, that one may have the place of Precedent in his own name, or in the name and place of another, to whom principally it belongeth: and this presidency may be either to some temporal end, as to keep exterior order and peace in the Congregation, or to a spiritual end, which is to judge and define matters of belief, and to establish Church discipline by decree. The question is of this second kind of presidency not of the first, And, who is principal in this kind as having power to do it either by himself or by his deputy: whereunto, notwithstanding your objection, I answer that it is the Pope, to whom belongs properly to call, moderate, and approve General Counsels, because he is above another Bishops, and Successor to saint Peter in the government of the whole Church. Being above other Bishops, and their Pastor, he hath power to call, and to command them to meet in Council, when the General Church-affaires do require it; which no bishop or Patriarch beside can do, none of them all being Superior to all the rest. Neither can the Emperor or any other secular Prince do it: not principally, because he is not Governor of the Church, or Church business; nor subordinatelie if by some principal cause he chance to moved thereunto; because his power is not extended to the latitude of the Church, or over all Nations and all Bishops whatsoever, nor ever was. So that his command, unto such men as were out of his Dominions, were of no power to bring them together, more than the command of the king of Spain, or of the Spanish Bishops, would serve in France. When the Bishops are assembled, the Pope still remains as he was before, their Pastor, and their Foundation, and there-their director, their moderator, and Precedent. And this the General Council of Chalcedon did acknowledge in the Person of Leo, whom they styled their Father and their Head, and themselves his Sons and his Members.  
10. The Catholic Church also did ever acknowledge in the Pope this right of presidency, which I prove by all the General Counsels that ever yet have been. For the later held in the West you freely grant it, and if you did not, the proof were easy from Trent, Lions, Florence, and Rome itself. Of the former held in Greece I prove the same: 
* Quibus tuquidem SICUT MEMBRIS CAPUT praeras in his qui tuum tenebant ordinem benevolentiam praeferens. Imperatores vero AD ORNANDUM decentissimè praesidebant. Council Chalced. Relat. ad Leonem Papam. Insuper & contra ipsum, cui VINEAE custodia à Saluatore commissa est, extendit Dioscorus insaniam, id est, contra tuam quoque Apostolicam Sanctitatem. Ibid. Confidentes quia lucente apud vos Apostolico radio, & usque ad Constantinopolitanorum Ecclesiam consuetè guberuand, illum spargentes, hunc sapiùs expanditis cò quòd absque invidia consueveritis vestrorum bonorum participatione ditare domesticos. Ibid Rogamus igitur & tuis DECRETIS nostrum honora iudicium, & sicut nos CAPITI in bonis ad●ecimus consonantiam, sic & Summitas tua FIL●IS, quod decet, adimpleat. Ibidem.  because Donatus, Stephanus, and Marinus were Precedents in the 
a Subscrip.  eight Council as Legates of Adrian the second. Two Peter one an Archdeacon, the other an Abbot were Precedents in the 
b Subscrip  seventh, in the name of Adrian the first. Two Priests, Peter and George together with john a Deacon were Precedents in the 
c Act. Conc. & Zonar. vit. Co●nstāt.  sixth for Agatho. Eutichius in the name of Vigilius was Precedent in the 
d Zonar. in vita justiniani, Vide Ep Eutichij ad Vigil Petimus praesidente nobis vestra ocatitudine etc. fi. collat. 1  fift. Paschasius and julianus in the 
e Conc. Chalc. in Relat. ad Leonem.  Fourth for Leo great. Cyrillus for Celestine in the 
f Conc. Ephes. Relat. ad Imp. Marcellin. in Chron. Libertat. in Breviar. c. 5. Niceph. l. 14. c. 34  third. The Bishops who were at the 
g Ep. ad Damasum ap. Theodoret. l. 5. c. 9  second Council call Damasus their Head: andit became Ecumenical in regard is was by the Pope approved: who before had called a general Council, but the bishops could not all meet at Rome as he had appointed by reason of the Arian Heresy. And therefore the Eastern Bishops met in one place under Nectarius, the western in an other under Damasus, who afterwards did approve the Decrees of both parties, and so came the council to be one, and Ecumenical. In the 
h Subscrip See Card. Peron. Replique l. ●. c. 35. & se qq.  first Hosius, Vitus, ad Vincentius were Precedents in place of Sylvester▪ And by this induction it is clear that in the Catholic Church the Pope's right of presidency, was not only acknowledged but practised ever. Neither can you allege good Authority, or any one approved Author, who saith that ever yet, any Priest, Bishop or Patriarch was Precedent in any General Council in his own name and not in the Popes: which you should do, and prove also that the Church approved it as lawful, before you deprive the Pope of possession which he hath had many hundred years by your confession, and ever, as I have proved: and by Christ's Institution too, who made him in S. Peter the Foundation and Pastor of the Church.  
17. As for the Emperors, 
Conc. Chalc. in Relat. ad Leon.  I answer out of the Council of Chalcedon, that they were equivocallie Precedents, not for judgement and Definition, but for peace and Ornament. And so much Constantine the great whom you prefer before those, unto whom he gave place, will confess for himself and his Successors. God, saith he to the Nicene Fathers, hath made you Priests, 
Ap. Ruffin l 1. c. 2.  and given you power to judge of us, you may not be judged by men, wherefore look for God's judgement only amongst yourselves; and let your dissensions whatever they be, be reserved to Gods examine. You are given us as Gods, and it is not convenient that man, judge Gods, but he alone of whom it is written, God stood in the midst of Gods, and in the midst God doth judge. For Approbation of General Counsels my answer and proof is the same. First, the Roman bishop because Successor to saint Peter, is the Foundation and Pastor of the Church, and Counsels: for him did our Saviour pray that his faith should not fail: he was charged to confirm his Brethren, and this will be necessary till the world's end. General Counsels have ever desired his Approbation, his definition and sentence in the midst of the Bishops, or presented in his name to them, or theirs by him approved, not else, hath been constantly stood unto by the Catholic Church at all times. and no Decrees ever admitted which he rejected and refused to confirm. Which Universal judgement, and General consent of the World, together with the authority of the Scripture, make his title so clear that you shall never be able to dispossess the present Pope of this honour, or to win future times to your opinion.   

THE FOURTH CHAPTER. Of the Counsels of Nice and Constance.  
12. BEfore I leave this matter of the Pope and Counsels I must answer two other objections that you make. in the one you oppose the council of Frankford to the second of Nice; in the other the Laterane council to that of Constance, hereby to prove that the Church doth contradict herself and err. Touching the former two, you pretend that the Council of Frankford hath condemned the Nicene. Your Proof is taken out of the ᵃ Caroline Books. The reason pretended is because the Nicene decreed such honour to the pictures of Saints as is due to God. 
Of these Books 〈◊〉 what Be●●lar. doth write, l. ● de Imag. ● 14. & 15  I answer First, that in the Council of Frankford there is no such thing to be found. secondly, your Accusation is false, for the honour due to God is not given to pictures in the Nicene Council, but another inferior: wherefore if at Frankford divine honour had been denied to pictures, yet the Counsels would agree. thirdly, your proof or witness discredits his own story and over throws himself; for he tells us that the Council condemned at Frankford was held at Constantinople in Bythinia. If at Constantinople, how then in Bythinia? Constantinople is in Thrace, Nice indeed is in Bythinia. See the ground quakes under the feet of your argument. fourthly, those Caroline books out of which you make this argument say that the Council condemned at Frankford was held without the Pope's Authority; 
See Baron. an. 794.  In that of Nice the Pope's Legates subscribed to every Act. 
a Allata est in medium quaestio de nova Graecorum Synodo quam de adorandis imaginibus Constantinopoli fecerunt, in qua scriptum habebatur ut qui imaginibus Sanctorum ita ut deificae Trinitati seruitium aut adorationem non impenderent, anathema iudicarentur. Qui supra sanctissimi Patres nostri omnimodis orationem & seruitutem eis impendere renuentes contempserunt atque consentientes condemnarunt. Liber Carolin in Praefat.  
b Definimuscum omni diligentia venerandas & sanctas Imagines dedicandus & in Templis sanctis Dei collocandus, habendasqua. Quo scilicet per hanc Imaginum pictarum inspectionem, omnes qui contemplantur ad prototyporum memariam & recordasionem & desiderium veniant, illisque salutationem & HONORARIAM ADORATIONEM exhibeant, NON secundum fidem nostram, VERAM LATRIAM qua solùm divinae naturae competit Definitio Conc. Nic. 2. act. 7. Legatur Epistola Concelij ad Impp. in fine eiusdem actionis. To this Decree the Church in the Council of Trent refers itself. Sess. 25. and saith only we are to give Images DEBITUM honerem & venerationem; leaving the further specification of this honour to be learned out of the Nicene Decree, further: A thing may be adored per se, and per accidens; and by this I leave you to understand the Schoolmen: for I speak here only of the doctrine of the CHURCH. Poets and Rhetoricians have their figures.  Must a General and approved Council be condemned with such beggarly uncoherent proole as this? 
Magdeb. cent. 8. c. 9 col. 636. Quare contra Adriani Pontificis & Legatorum eius sententiam decernunt, etc.  The Church hath ever since the Apostles days, and then too, believed that such a Council cannot err, and therefore you must produce better evidence, better than that which planted Christianity if you will make her in her old age change he Creed.  
19 But suppose the Franckfort Council had condemned all kind of honour done to Images, which thing you do further pretend but cannot prove, This were nothing against the infallibility of Ecumenical Counsels and Decrees, For, that Decree of those Bishops assembled there out of the Western parts had wanted the consent of other Churches in communion with the See of Rome It had wanted also the consent of the See Apostolic without which no decree is or was ever by the Church esteemed Ecumenical. 
Adrian then Pope refuted the Canoline Books, and maintained honouring of Images as appears clearly by his Book to the Emperor, ye● extant in the Tome● of Counsels.   
20. The Second Objection in this kind is, that two Ecumenical decrees one made in the ᵃ Laterane Council, the other b at Constance are opposite in the matter of the Pope's authority: one will have the Council under the Pope; the other over: whence you infer that the Church doth contradict herself in believing both. Stay Sir, not so fast the Church hath not both parts of any opposition in her Creed. but let us consider the streingth of your argument. If you should avouch that you saw two lions fight, it is not sufficient to the verity of your relation, that the things which you saw did fight, or that they were Lions, for, if one were a Lion the other a Bear, or if both were Lions but did agree and not fight, your relation would be laughed at. To make good your argument, you must prove here two things; one is that these are decrees and each Oecmenicall: the other, that one of them in sense is contradictory to the other. Then further, if you will accuse the Church, you must prove that she believes them both, in those contradictory senses. Your labour would not be unprofitable, if you 
a N●c illud nos moue●● debet quod sanctio etc. eum etiam solum Romanum Pontificem pro tempore existentem tanquam authoritaté supre omnia Concilia habentem, conciliorum ind●cendorum transferendorum ac dissoluendorū plenum ius & potestatem habere, nedum ex sacrae Scripturae testimoniis, dictis Sanctorum Patrum, ac aliorum Romanorum Pontificum etiam Praedecessorum nostrorum, sacrorumque canonum decretis, sed propria etiam eorundem Conciliorum confessione manifestè constet: quorum aliqua refer platuit etc. Conc. Lateran. sub Leone 10. sess. 11  
b Ispa Synodus in S. S. Congregata legitimè, generale Concilium faciens, Ecclesiam Catholicam militantem repraesentans, potestatem a Christo immediatè habet tui quilibet cuiuscunque status vel dignitatis etiamsi Papalis existat, obedire tenetur in his quae pertinent ad fidem & extirpationem dicti Schismatis, & reformationem generalem Ecclesiae Dei in capite & in membris▪ Conc. Constant. sess. 4.  could efficaciouslie prove and make it evident, that one of them is such a definition as you speak of: and that, which soever it be, we all will admit, and thank you too. But I must advice you of the difficulties you are to find herein, being such, as greater Scholars than I take you for, have not been able to overcome.  
21. First therefore, you are to make it evident that in the Lateran Council the Superiority of the Pope is formally defined, and that the words wherein it is attributed unto him or acknowledged as belonging unto him, have the nature of a decree, for a Council defines not every thing, which it saith. secondly, you are to make it evident, 
reflect in whose time and where it was, how things stood in France &c  that the Council was Ecumenical, and that it was open and free to all Bishops in the communion of the Church. thirdly, you must make it evident that the decree of Constance, is not limited in circumstances; and that it doth not speak only of such a Pope, as were doubtful; or in case of Heresy, or Schism, but absolutely of any whatsoever. fourthly you must also make it evident that the decree was Ecumenical, or the General Decree of the Church, and not of one Obedience only; other two not consenting. These are some of the many, and obscure difficulties, which hitherto learned men have not been able to see through: and therefore the truth in this Controversy lies hidden so as neither part is clearly known for Turrian Ecumenical decree or definition: though you rashly and most ignorantly have affirmed it of them both. Which you did to make show of good form in your argument, every one knowing that a contradiction betwixt Ecumenical decrees, doth suppose that both parts contradicting are Ecumenical.  
22. Another part of your argument is that ita is Contradiction: and this part must be proved also, and made evident before your argument recover strength. But it is so fare out your power, that (suppose all the rest were dissembled) you could never be able to make it good: that is, to prove and demonstrate that one is opposite or contradictory to the other; and therefore you do most undiscreetelie reject the Authority of General Counsels, reverenced ever by the Church, and directed by Gods spirit, out of fear or apprehension of a contradiction, which in the Laterane and that of Constance you think you see. The Scholar who rejects Aristotle, or justinian, or the Bible for every seeming contradiction, will never be good Philosopher, nor good Lawyer, nor good Divine.  
23. It is manifest by the acts of the of the Council of Constance that the decree whereon you insist was at first not made by the whole Church; because, of three Obediences which then were, One only, that is, john's Obedience or party made it: the other Two not being united unto them. So that if you take it as proceeding from those only who first made it, it was not Ecumenical. The other Obediences of Gregory and Bennet united themselves afterwards: One in the 14. Session, 
Act. Conc.  the other in the 22. and the Church thus united, a Pope was chosen: so that the Council now, that is, after the Union of all Obediences, and Election of the Pope, was Ecumenical; and therefore what was now decreed anew, or approved though penned before, was thereby made Ecumenical. If therefore you can make it evident that the Council and Pope at this time did approve the decree before made, I will admit that it is Ecumenical, and believe it. Neither is there any reason I do so before this appears, because decrees take their force from the approbation of those which have authority, and not always from the writer or conceaver. In Parliament, a constitution may be conceived in the lower house, and agreed on there; yet hath it not the true nature of a law till it pass the upper house, and also be confirmed by the King. So likewise this constitution conceived and agreed on first by john's Obedience or adherents, hath not the nature and force of an Ecumenical decree, till it pass the General Council wherein the whole Church is united, and also be confirmed by the Pope.  
23. That we may see further the weakness of your argument, since you cannot make it evident that the Canon made at Constance in the fourth Session, was thus generally received and approved by the Council when all Obediences were united; and there ratified by the Pope: Let us freely and out of courtesy suppose it had been so, and that the Pope were bound to obey the decrees of such a Council, in the things which the canon speaks of, and further that in power it were Superior unto the Pope: all this would consist with the words of the other Council, and both might be true. These two propositions. A Council perfectly Ecumenical and by the power of the See Apostolic approved, 
I do not attend what the Council was when the Canon was conceived but what it was when we suppose that the Canon was confirmed.  and thereby representing the Church perfectly, and simpliciter, as Philosophers speak, is above the Pope. A Council unperfectly Ecumenical as not being approved by the Pope, nor including his power, and consequently not representing the Church perfectly, is not above the Pope. These two propositions (I say) are not contradictory nor Opposite, and therefore if they were defined, we would believe them both.  
24. If you should ask in that case, in whom, or in what formally that power greater than the Popes, were; It would be answered, that it were not precisely in the Pope, nor precisely in the rest, but in the whole, consisting of them all: as the soul is not precisely in the head, nor precisely in the rest of the body, but in the whole and complete body, consisting of head, shoulders, arms, hart, and other parts in regard whereof, as when the body is taken a sunder and divided the head from the shoulders, the soul is in neither of the parts: even so it would be said in that case, that if you consider the Pope, and the rest of the Council a part, this power were in neither; because it is the act, the form, and the virtue of the whole, or of the totality, to speak as the Philosophers do. It would be further answered that such a full Council had immediately the assistance of the All-teaching spirit, and power to bind and lose, and the like by virtue of our Saviour's promise: yet so, that the Pope alone had power too over each in the Church, he being in S. Peter made Pastor of them all. In regard of which Institution of our Saviour all Catholics agree in this, that the Pope is superior to every bishop in the Church.  
25. Having compared the Pope, being a part of a full and perfect Ecumenical Council, to the whole body or Council, wherein he was included as a part in the whole, as the head in a perfect and entire body, it remains now that we divide this Council or perfect Body again into two parts, by taking the head from the rest, and compare these parts together. In this division these parts are but two, one is the Pope, the other are the rest of the Council, which is unperfect, and therefore a part being without the Pope, as a man's body without a head is but an unperfect body, and indeed but a part. Of the council in this sense, the Lateran speaks as the words themselves do convince evidently and it is among all men out of question. So that if it were an Ecumenical decree, the clear sense would be that the Pope were above such a Council; and this we would believe. Neither were there any contradiction at all in this, to say that one part is in power above the other: and that the whole is in power above either part. Read over your Logic rules, examine well the nature of a contradiction, mark the terms, and you will see that it is true which I do say: 
〈◊〉 you 〈…〉 with any difficulties out of Africa, it will be easy for you to drown them here.  And therefore I conclude the solution of this argument here; having declared the two propositions which you apprehend as opposite decrees, and incite eager one against the other thereby to extenuate the authority of General Counsels, to be so fare from the rigour of contradiction that if they were both Decrees and both Ecumenical, of their own accord they would come together and shake hands.   

THE FIFT CHAPTER. Of the Scripture.  
26. FRom Constance you come to Trent, and accuse the Council held there, of two things touching the Scripture, the one is addition to the Canon; the other, the authorization of the vulgar Latin. Before I answer I must put you in mind That as you accuse us for believing some books in your judgement not Canonical, to be the word of God, so do others which are in a manner your Masters in Religion, and had the first fruits of the protestant spirit accuse you for adding to God's word the Epistle of S. james, the Revelation of S. john, and other parts: whereunto you can give no reasonable satisfaction, unless you acknowledge an error in reprehending us, 
Negat ●●● Luth. in praef. ad ep jac. & in 1. Pec. 1. Illi●. praef. in jac. Kem. Exa. sess. 4 Magd. c. l. 2. c. 4.  and subscribe to that which we know to be the truth. For, I demand how you prove against Luther, Kemnitius, the Centurists and other Lutherans, that the Epistle under the name of S. james, is the word of God. If you say that you know it by testimony of Antiquity, they will answer that no such thing was then generally believed, 
Eusebius l ●. Hist c. 25 ● Hiero. de ●e Viris il●st. in Ia●obe.  and will call to witness Eusebius, S. Hierom and other ancient writers. To answer that you know it by the style and phrase of speech, gives them no satisfaction at all, For they so disesteem it in this respect peculiarly that in regard of the style and matter they profess themselves moved to believe the contrary, and to put it out of the number of Canonical books. If you answer that by the help of the spirit you discern it, you move them not, for they claim as great an interest, as full a participation of the Spirit as yourselves, and therefore you move not them to believe as you do. But suppose if you will that all Antiquity stood on your side, what could this prevail to move a Lutheran to believe the matter or to confirm your disciples who stagger at your want of proof? what could this avail I say, seeing that it is agreed amongst you that the Church, that all the Fathers, that all men since the Apostles might have agreed in an error.  
27. According to the grounds of our Religion every Catholic can answer easily that whatsoever by the Church of God is received for divine Scripture is infallibly such, because the Church is directed by God's Allseeing Spirit which can discern it well. And suppose the Catholic were unlearned and that all of you together both Lutherans and Caluinists should pretend that in the Books there wanted the Spirit of truth, and seek to maintain this with a show of opposition, either within itself, or to some other part of Scripture, or to reason, which thing you do many times pretend, as julian and Porphyry and others have done before; he would answer you all without difficulty by recourse to the divine Assistance in the Church, which he takes for a principle of Christian Religion, believed heretofore by the whole Christian world, and warranted by God himself in clear terms: and would say that the knowledge of the Church thus assisted is more certain than the contrary pretence of any adverse part whatsoever, and she more able to espy contradiction, error or opposition, them any other is, in regard of the holy Spirit, who directeth her, and with an infinite understanding looks earnestly upon All. In virtue of which assistance she hath maintained scripture against Heathens, and Apostates, and misbelieving jews, and Heretics hitherto, and still doth and will do. Further more, a Catholic doth not think it necessary that the book which he believeth to be Scripture, hath been ever universally by the Church esteemed so, He knows it is sufficient if the Catholic Church hath at any time believed it: For, one of the Principles of our Religion is that the Catholic Church cannot err at all in matter of faith, it cannot err in any age, in any tyme. And this principle hath ever been believed by catholics. Moreover, that which at any time she believeth, hath been enfolded in her faith at other times, and so virtually believed ever and by all.  
29. Now to your opposition. Whereas you say that of late only some Books have been taken into the canon. I answer first that such Books as yourselves do receive for canonical, were not all at once universally received in the Church but were acknowledged by degrees. 
S. Hieron. de viris illustribus in Paulo, jacobo, Petro & joamne. & in Ep. ad Dardan itemque in Prologue.  So much you know by those I have already named, and S. Hierom can tell you more. Yet are these also by your own confession the word of God, and were such in themselves before it was generally known unto the world. As our Saviour was the natural Son of God and his increated Word, before the world did know or believe him so to be. The reason is, because man's knowledge is later than the verity; and the more obscure the thing is the longer he is ordinarily before he can find it out. secondly it is not so late as you think since these Books were in the Church esteemed. 
Cit Bellarm. de Verbo Dei l. 1. Vide Baron an. 415 August. Ep 235. & de doct. Chr. l. 2. c. 8. Innocent. Ep. 3. ad Exuper. c. 7. & Can. Sancta Rom d. 15. jerem. 36.  canonical and divine though not so generally, as I noted before: for you find them cited for such in the Father's writings very oft, and in the council of carthage held in the time of Boniface twelve hundred years ago, you have a Catalogue of them all, the very same which you find now delivered by the council of Trent, saving only that Baruch (which the ancient Fathers did acknowledge also for divine) is after the manner of those times comprised with jeremy, whose Secretary you know he was. I add thirdly that whereas S. Augustine who subscribed to the foresaid council, doth prescribe a rule for young Divines to find which Scripture is of greatest authority, bidding them prefer that which all Churches do receive before that which is received only by some Churches, or some part, we now, seeing the foresaid canon received at length by the whole Church of God, and this declared in a General Council, must and do, yeaven by S. Augustine's rule receive it all as the word of God, and consequently of one and the same Authority all, there being no surer ground of man's faith in such a case then is the Spirit of God in the Church. The like I answer them also who run to the jews canon: for the Spirit of the christian Church is no less able to discern a verity than they were, and therefore if the christian Church at any time declare a Book to be divine though the jews known it not, we believe it, and must, For the holy Ghost cannot err. The jews known not all that God hath taught his Church.  
30. The second exception is unreasonable if you consider well what is done, and the reason of it. All Scholars as you know do no not addict their studies to the tongues: the Hebrew is so obscure, that few do attain unto any reasonable knowledge of it, and none at all in these later times especially, to the comprehension of the tongue, but by help of Dictionaries compiled by such as come short of the thing itself, 
Of the 〈…〉.  or of modern jews not equal to the learned of the time wherein the Books were first written, do endeavour what they can. This, experience hath taught us, 
Elias 〈…〉 in Hab●●● Vide Genebrard in Psal. 104. Serrar. Prol. Bibl. c. 19 q. 6. Aliquoties dixi plurima vocabula esse, quorum significatio ipsis etiam Hebraeis ignota est. Luth. in Gen. c. 34  it is evident also in the continuation and transfusion of all languages to posterity; and Rabbins themselves do confess it. In regard therefore that Scholars commonly understand not Hebrew, it hath ever been thought convenient the Scripture should be translated into such a language, as generally they do know, which is Latin. In the primitive Church this was practised and among you it is allowed also, in so much that your predecessors Luther, Caluin, Beza, junius, and others have made every one his own translation to bind his fellows there unto as the best, and you have not yet done translating, and changing your translations: whereas none of you can deny, and all wise men do see, that if one translation could be generally agreed upon it were best. Now further, because elder times as being nearer to the writers, had better helps and purer copies, it is better in the judgement of all men, the translation be old and made in those times, rather than now in this scarcity of copies, this obscurity of the language, this want of the means which then were. 
Conc. Tried Sess. 4.  This considered the Catholic Church hath decreed in the Council of Trent that among Latin translations the old and common, by the long use of many ages approved in the Church stand authentic and be taken for 
It is not any where declared by the Church that in the Clementine Edition the Vulgar Latin Translation is fully restored to the Primitive Integrity in all parts and words. Our belief doth follow the declaration of the Church: What she defineth we receive. THOSE who were used in the restitution of the Translation say thus. Accipa Christiano lector CLEMENT summo Pontifico ANNVENTE, veterem ac vulgatam Sacra Scripturae editionem quanta fieri potuit diligentia castigatam, quam quidem sicut omnibus numeris absolutam pro humana imbecillitate affirmare deffieile est, ita caeteris omnibus quae ad hanc usque diem prodierunt emendatiorem purioremque esse minimè dubitandum. Praefat. ad lect. Some of Sixtus Bibles might be surreptitiously scattered and james might get a copy: but they were never openly sold in Catholic Countries. And the Church never believed the Correction to be so accurate that it could not be amended. Decree of a General Council for the fullness of either correction (I speak of them as of two in that sense as james doth) you know there is none. A Bull takes not force from the Printer nor from the Secretary; and james cannot prove that Sixtus his Bull was ever authentically published. By the records no such thing appears. The Church knows not of it. If it had been, it were not hard to accord all. Remember what hath been said in the former Chapter touching pretended opposition in Decrees; and what I have ●eere cited out of the Preface to the Bible.  such. I told you before, wise men would have but One, and this one to have been made long ago when it might better be performed, and to be looked on by diverse able to judge of the goodness, and better able and more impartial than ourselves. Whence it follows that the wisest, had not the decree at all been made, would yet have chosen this, it being the Old and common translation. For, it was made in the time of the Primitive Church, reviewed in those days by S. Hierome, compared since by learned men in all ages to such originals as in each age they could find, and used by the Church for many hundred years.  
30. The Fountains we reverence too, and more fully than you do, admitting and believing whatsoever can be manifestly proved to belong justly thereunto, to the very last word and letter. And it is ignorance in you to say that in the Council of Trent they be rejected. The decree speaks of Latin editions only, ex omnibus latinis editionibus quae circumferuntur etc. and makes choice of one by general use long before approved. True it is that the purity of the fountain itself in some places is called in question, 
Calu. in in zach. 11. & inst. l. 1. c 13.  and Caluin your Master doth imagine that it runs not always clearly, as you may see in his Institutions. 
Luth. Enar in Esa. c 9  Luther cryeth out on the jews for crucifying the text; and what difficulty the Rabbins themselues have, appears clearly by their great Massoreth. We have more help than you all to know the truth in this question too. we admit the doctrine of Tradition; so must the jews, so must you: otherwise you know not which is text. We have also the assistance of the holy Spirit in the Church to declare the verity and power of originals where the general necessity of the Church doth require it. and there is no Catholic in the world which is not ready to believe their purity and integrity so fare as there is sufficient warrant for it.  
31. But how came these corruptions into the Bible? this question you should have put unto your Masters. for my part I think the resolution of it nothing at all necessary for our purpose. Writers might easily mistake, especially considering the little difference of many Hebrew Characters and the niceness of the points: and suppose the points be taken of, there will be found some fault in the letters. I know the jews are men, and therefore if God's assistance be not in the business their labour in counting letters gives me no security, for how shall I know that their copies were exact, that the letters be duly ordered etc. which is requisite, because the disposition and combination of the same letters may be diverse, not only in one period which may serve to change the sense, but in the same very word: and of the integrity in this kind which is necessary to the knowledge of the sense, as also of the exact integrity of the Copies which they numbered you can give no general warrant. Again, besides the difficulty or impossibility of this you will be sore troubled, yea it is impossible for you proceeding in your Protestant Principles, to give satisfaction yeaven to your own fellows in any part of Scripture whatsoever, because you maintain that all men notwithstanding the promise which God hath made unto the Church, may have erred, and consequently S. jerom, and S. Augustine and others being men, may likewise have done so in determining or judging which Scripture or writing is divine, especially since each part, each verse is not a fundamental, as you speak. I am not troubled at all in the business but let the learned scan the difficulties, and sift things out, remaining ever ready to believe what the Church hath, or hereafter shall resolve touching the purity, the interpretation and sense of the whole, or any part, place, or word of the text: you and your Protestant Congregation with your distinction of fundamental and not fundamental, have no means to determine the integrity of the Scripture, touching books, parts, verses, words, interpretation, as in an other place I have declared more at large.   

THE sixth CHAPTER. Of the real Presence.  
33. When we dispute, you grant the Real Presence, not able otherwise to make answer to Scripture and Antiquity; but when you dispute, you declare manifestly that you believe it not. You will not believe you say, that the body of a man can be under the form or shape of bread, that the same thing can be in heaven and on the alter too. If you believe not this, how do you believe the Real Presence? how do you believe the words of jesus Christ, saying of the Sacrament in his hand, this is my body, and of the Chalice, 
Mat. 26. v. 27.28.  this is my blood? if that thing were his body, them was his body in the shape of bread and at once in diverse places. If you say that thing was not his body, you contradict him: you do not really believe the presence to the signs. I do not say, to your imagination, but, to the signs; this really you believe not.  
34. As for your oppositions, they are sent back with this answer, that nature indeed cannot effect those things, they are out of the sphere of her activity, but the power of God is infinite, and the things in themselves include no contradiction: wherefore God can effect them. And being grounded in his word, we believe them without more ado. Man is not able with his wit to discover all the ways of God, or to comprehend the whole object of his power. Our knowledge we gather from those few things we see, or perceive by some exterior sense, and the perfection of almighty God is infinitely above all this. He knoweth more than we do, and being truth by nature, cannot lie, wherefore if he tell us any thing though we understand it not, we must believe it. Faith is an argument of things not appearing. 
Heb. 11.  that in the Deity be three persons, each distinct really from the other two yet all really the same God, is a great mystery, it is obscure, our understanding cannot reach it, but faith giving credit unto God who saith it is so, doth believe it. that our Saviour is the second person in this holy Trinity consubstantiall to God the Father, is a Mystery which nature wonders at, yet faith believes this too, because God who cannot deceive or be deceived doth avouch it. We trust his knowledge, and take his word. Nature is God's work, she hath not the perfection of her maker; and therefore must not compare and equal herself with him in understanding, or cast an imputation of Error on all that is not within the circuit of her acquaintance. God knows more than she doth, and therefore she may learn. Scholars that are ingenuouse believe their Masters and so come to knowledge, whereas those who believe nothing are ever rude and unlearned A Scholar heareth his Master say the Sunne is bigger than the Earth, and believing falls to learn the demonstration: The clown takes measure of the object with his eyes, 
Stellat primae magnitudinis centies septuagies maiores terrâ asserunt Astronomi.  and esteeming it no bigger than the Cheese he cut yesterday when he came from plough, will not believe the philosophers, nor the Mathematicians, nor all the books in the world before his own eyes; not he, no that he won not. We are in the School of Religion: our Professors and Instructors are the Pastors under our great Master jesus Christ, who clearly doth see the truth of all he doth avouch. You rudely take measure of things as in your silly imagination they appear, making sensible things there, or the short knowledge you have of them, the rule and compass of all Being: so denying in effect that God is able to do any thing further than you can direct him. as if in your head were as much Art as God hath, and your knowledge the full compass and direction of God's omnipotence.  
35. But what is the thing you stumble at? Substance of itself is not determined to place, it hath this determination by accidents? by Quantity, Locality, Vbication. If God bestow on it supernaturally two Sacramental Vbications at once, it is at once in two places sacramentally; if a thousand, it is in a thousand places. Sacramental existency, whatsoever it be called, as Vbication, Presence, or by what other name you will, is an Accident, and this Accident is the formal reason or cause of being present under the dimensions in the room of Bread. It is supernatural to the body, and God hath power to produce many of these at once.  
36. You reply that the very same thing cannot without contradiction be at once present in many dimensions without being divided. This is false, the thing may have individuation or unity in itself, and by itself, and yet be in many dimensions too. The soul of man is one and indivisible, and yet in the dimensions of all the members of the body. That which is in the head is in the feet, not a piece, for the soul hath no pieces, it is indivisible, but it is all in each part. God is here and in heaven too, and, yet not divided though betwixt this place and heaven there be many other things.  
37. Again you reply that the same body cannot be at once in many mouths. But, why not, if it be at once in many dimensions? The foul, an indivisible thing, is naturally at once in many members, it is at once in the head, hands, feet, fingers, and toes, and in each member all. and this without any contradiction or division; why then may not God whose power is infinite supernaturally put one and the same Body at once in many mouths? It is no contradiction, He may do it. Measure not his power by your wit. The thing may be above your conceit, no marvel, it is supernatural. The existence of the soul in many members all, is natural, Tell me first how this is done? It is in the head and in the feet, yet hath no distance in itself. It is in many fingers, yet one. It is in every part of an extended body, and yet not extended▪ it is in the hart, and in the sides, in the tongue, and in the mouth that is round about it, it is in the head, that doth compass the brain and it is within the brain all, unless in your brain peradventure it be not. Shall I now argue out of this that it is within and without, and round about itself? if I meant to trouble an unlearned reader, and turn his brain as you do, I would. When you have made him understand these things touching the natural existence of his soul, he will be able to answer all that you can say touching the supernatural existence of the body of jesus Christ in many mouths; and if he doth not yet understand that, being natural, no marvel if he doth not understand this Mystery, it being supernatural.  
38. The other piece of your difficulty is, that a body is naturally extended, and a man's body fills a great place, therefore it cannot be within that little room. I answer, that substance of itself fills no place, but by an Accident called Situall extension or Locality, as, by itself it is not visible, but by Turrian Accident, Colour. These Accidents are distinct from the Substance: they are not Substance. If God take away the Colour, or will not let it move the eye, the substance is not seen: if God take away the Locality, it fills no place; He is the Creator and may do as he list. The Body of our Saviour in the Sacrament hath not situall extension or Locality, it succeeds into the room of bread. Before, bread was under those dimensions which you see, and the body succeeds to bread, wherefore the body is now under the same. It is true that the nature of a body requires extension, but God is Author of nature, and needs nor pay but when he please▪ his Dominion is absolute. Humane nature hath a proper subsistence due unto it, yet in Christ it hath none but divine.  
39 To your question how this is done, I answer that other Infidels had the like difficulty in other matters, as how he who fills heaven and earth should be in a Mother's arms, a little child Almighty God. Do you understand how this doth come to pass? how is the indivisible Substance of God in each part of the world all? 
S Chrys. in Ep. ad Heb Hom. 2. S Cyrill. Alexand. l. 4. in joan. c. 13. Read here an ●xcellen discourse ●o this purpose.  I said God is every where saith a learned Father) but I do not understand it: I say that he is without beginning, but do not understand it: I say that he hath begot a Son etc. You should attend to the counsel of S. Cyrill, in such high things never to question how, when God works leave the way and the knowledge of his work unto himself. As the heavens are exalted above the the earth, so are my ways exalted above your ways, 
Isa. 55.  and my cogitations above your cogitations, saith almighty God. This how, is the jews question in this matter, as the Father before named doth well observe. Our Saviour had said that the bread which he would give was his flesh, 
10. 6.  and that he who did eat it should live for ever. Whereupon the jews moved this question, how can this man give us his flesh to eat? If they had believed he was God, they might then have known that he was able to turn bread into his flesh and so give it in the form of bread to be eaten, but they did not believe him to be God, and therefore moved the question how. Which question I leave a while in your mouth, and betake myself to the text, where I find that he gave his body and blood to the disciples: and thus I argue.  
39 If jesus Christ, true God, and therefore almighty, did affirm in express terms that the Eucharist which he gave his Disciples was his body and blood, we are to believe it was so, since God is Truth, and Truth cannot lie: but jesus Christ whom you confess and I have declared to be true God, 
l. 2. c. 4●  and almighty, did affirm in express terms that the Eucharist which he gave his disciples was his body and blood, therefore we are to believe it. The Proposition you will not question, for you profess you are a Christian, 
l. 2.  and if you were none there is enough said in another place, to make you grant it. The Assumption is clear in the Gospel. THIS IS my BODY, 
Mat. 26.  THIS IS my BLOOD. And further yet, that men should not mistake our Saviour's meaning, he, our Saviour did add such attributes to this Body and Blood, as cannot agree to Bread and Wine, 
Luc. 22. 1. Cor. 11. or, is delivered.  This is my Body which is given for you, this is my body which shall be delivered for you. Was bread given for us? were we redeemed with bread? was bread crucified for the redemption of the world? 
Mat. 26.  This is my blood of the new Testament, which shall be shed for many unto remission of sins. Was wine the blood of the new Testament? was wine shed for remission of Sins? No, it was the true blood of jesus Christ. 
Luc. 22.  This is the Chalice the new Testament in my blood, which Chalice shall be shed for you. 
or, is shed.  The Chalice, that is the thing in the Chalice is shed for us. Is this thing wine, or blood? If wine, than you are redeemed with wine, wine was in the side of jesus Christ. If the thing in the Chalice were blood, than blood, true blood, the blood wherewith we were redeemed was there in the Chalice, 
10. 6.  and the Disciples drank it. In an other place he said also, the bread which I will give is my flesh, unless you eat the flesh of the Son of man and drink his blood, you shall not have life in you, my flesh is meat indeed, and my blood is drink indeed, he that eateth my flesh and drinketh my blood, 
1. Cor. 10.  abideth in me and I in him. And the Apostle. The Chalice of benediction which we do bless is it not the communication of the blood of Christ? and the bread we 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sacrifice unbloodilie as in the next. ch. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And your Caluin doth acknowledge this sense, frangi saith he upon that place Interpreter immolari. 1. Cor. 11.  break is it not the participation of the body of our Lord? whosoever shall eat this bread or drink the Chalice of our Lord unworthily he shall be guilty of the body, and of the blood of our Lord. He that eateth and drinketh unworthily eateth and drinketh judgement to himself, not discerning the body of our Lord. And you too, discern it not, you esteem it bakers bread. You do not believe that it is the body of our Lord. You do not believe that it is heavenly bread. That it is the flesh of Christ. that the Chalice is the communication of blood that the blood of Christ is drink and his body meat. that Christ is is in him that hath eaten this bread. This you believe not, but are content with common bread and wine. Common wine with you is the Testament of jesus Christ, it issued out of his side, you were redeemed with it, and bakers bread was crucified for your sins.   

THE SEVENTH CHAPTER. The Fathers understood the Real Presence as we do.  
40. FOr the Real Presence out of Antiquity are cited justinus the Martyr, Ireneus, Tertullian, Hilarius, both the Cyrills', Ambrose, Epiphanius, Hesichius, Optatus, Augustine, jerom, Leo, Gregory and others by Zanchez, Coccius, Garetius and Gualterius. Your answer is that all are to be understood of a figurative, and not a real Presence. You think the Body and Blood are in heaven only and no nearer: but wine and bread you say are equivocallie called the blood and Body though they be indeed nothing else but signs. This device doth not satisfy. For the Fathers have directly expressed all the conditions of a real Presence to the very last; and will not be contented with your figure. This I declare.  
41. First because in conceiving the Institution of a sign, there is no difficulty, it was easy to say, and for men to understand that bread was a sign or figure of the body, if our Saviour had meant only this, but the Fathers apprehend in the Eucharist a great and incomprehensible Mystery. I will cite one or two lest you deny it, and will observe the same manner of proceeding to the end of this Chapter. S. Chrysostom speaketh thus. Good Lord what a wonderful miracle is this? 
S. Chrys. d● Sacerd. l 3.  how great is God's love towards mankind? Behold he who sitteth above with his Father, in one and the same moment of time is touched by the hands of us all, and he giveth himself to such as are desirous to receive and embrace him. 
Idem Hom. 60. ad Pop. Antioch.  Think with thyself what honour is done unto thee, and what a table thou art made partaker of. We are united unto, and are fed with that very thing at which the Angels when they behold it do tremble, neither dare they boldly gaze upon it by reason of the bright shining splendour which issueth from it. 
Idem. hom. 14. in pri. Cor. Ibid. vocat cali● 'em benedictionis salicem formi dolosum & horroris plenum S. Ephr. l. de nat. Dominimè scrut. c. 5. Ibidem.  In saying the Eucharist I open all the treasure of God's blessing. S. Ephrem. Why dost thou search things that are unsearchable? If thou dive curiously into these matters thou shalt not be called faithful but curious. Be thou faithful and innocent, receive the unspotted body of this Lord with an entire faith, being assured that thou eatest the lamb himself entire. The Mysteries of Christ are immortal fire: search them not rashly, least in their search thou be burned. This truly which the only begotten son Christ our Saviour hath done for us, surpasseth all admiration, all thought, and all speech: for he hath given us fire and Spirit to be eaten and drunke, that is, his body and his Blood. Hence I argue thus. If the Fathers did apprehend in the Eucharist a great and unsearchable mystery, they apprehended more than bread and wine with a relation unto the body and blood, this being an easy thing and not incomprehensible; but the Fathers did apprehend in the Eucharist a great and unsearchable Mystery, as you have heard; therefore more than bread and wine with a relation to the body and blood of Christ.  
42. secondly. The Fathers say that bread and wine are changed into the body and blood of Christ. You strive indeed to put them of with an accidental change in office and use: as a counter when it stands for a crown, hath a moral change by reason of this deputation, though the substance be still the same it was: so here you admit a change in accidental reference, for of no sign it is made a sign, it hath a new reference, yet the nature you say is the still the same; to wit, bread and wine. But this will not serve, For the Fathers say they are changed in nature and esteem it a work of God's omnipotence; comparing it also with other physical changes, as of Moses' rod into a Serpent, 
●. Ambros. de mist. ● nit. c. 9  water into wine etc. How many examples do we use to prove that the thing, is ᵃ not that which nature made, but that which the blessing hath consecrated, and that the power of consecration is greater than the power of nature, for by consecration the very ᵇ nature itself is changed. Thou hast learned therefore that of bread is ᶜ made the body of Christ, 
Id. l. 4. de sacr. c. 4.  and that wine and water is put into the chalice, but by the consecration of the heavenly word it is made blood. He, our Saviour, changed once water into wine, 
S. Cyrill. Hier. Catech. Mist. 3. Id. Catech. 1.  and is he not worthy to be believed of us that he hath ᵈ changed wine into blood? The bread and wine of the Eucharist before the sacred invocation of the adored Trinity were simple bread and wine: but the invocation being once done, the bread indeed is ᵉ made the flesh of Christ, and the wine his blood. The bread which our Lord gave unto his disciples, 
Auth serm de coena. ap. Cypr.  being changed not in shape, but ᶠ nature, by the omnipotence of the word is made flesh. I do righlie and with good reason believe that the bread being sanctified by God's word, 
S. Greg. Nissen. orat. Cathec. c. 37.  is ᵍ changed into the body of God the word. Christ through the dispensation of his grace entereth by his flesh into all the faithful, and mingleth himself with their bodies which have their substance from bread and wine, to the end that man being united to that which is immortal may attain to be made partaker of incorruption, 
Ibib.  and these things he bestoweth h transelementing by the virtue of his blessing the nature of the things that are seen, into it. God, 
S. Cyril. Alex Ep. ad Calos.  condescending to our infirmities doth flow into the things offered on the Altar the power of life converting them into the Verity of his own flesh, that the body of life as it were a certain quickening seed might be found in us. 
●. Gaudent in Exod. tr. ●.  The Lord and Creator of Nature that of earth made bread, again because he can do it, and hath promised to do it, ᵏ makes of bread his own body, and he that of water made wine, now of wine hath made his blood. Now Sir, Conversion, change of Nature itself, transelementation of bread and wine into flesh and blood, do put flesh and blood really and substantially in the remaining signs or exterior forms of bread and wine.  
43. As that which we believe in this matter may be and is explicated in several propositions, and by the Fathers too, so your Opinion may be unfolded into diverse propositions by way of explication. I will briefly put them down, and leave your conscience to judge both of my explication and of their accord with the Fathers, to whom the letters shall direct you in order as I have put them down. And first your opinion, if it be stripped naked, is, that the Eucharist is nothing else really but plain bread and wine. For, relations founded in exterior deputation only, are not real, and the substance of our Saviour's body you say is not at once in many places really. This supposed; your Opinion is that ᵃ the thing on the Altar is in Substance the same it was. 
The Protestant Opinion of the Eucharist, by them hidden under figurative speeches, there by to cousin the vulgar Epist. Cyrill. ad Calos extat gr●cè in Bibliotheca Imperat.  that it is ᵇ not really changed by consecration, that the body of Christ is ᶜ not made of blead, nor his blood of wine. that wine it not ᵈ changed into blood, that it is really ᵉ the same it was before Invocation. that it is not changed ᶠ in nature, not changed ᵍ into the body. that nothing is here ʰ transelemented into the body and blood of Christ. nothing ⁱ converted into the verity of his flesh. that our Saviour maketh not of bread his body, and of wine his blood. I refer the comparison and judgement to yourself, or to any other man, learned or unlearned; and go on.  
44. thirdly out of that which is already said, I may conclude with ease that the Fathers thought the substance of bread and wine remained not in the Eucharist. For that which is changed, converted, transelemented, into an other thing, is no more existent in itself: and you have heard them say that the nature of bread and wine is changed, converted, transelemented, into the body and blood of Christ: whence it follows that it is not existent in itself. But you shall hear them further affirm that in the forms or accidents of bread and wine there is not bread and wine, 
S. Iren. l. 4. c. 34.  but flesh and blood It is not common bread but Eucharist consisting of two things, the earthly, the species, and the heavenly, the Body. Let us give credit to God every where, let us not oppose against him, though what he saith doth seem to our sense and to our thinking to be absurd: let his saying master our sense and our reason. 
S. Chrys. hom. 83 in Matth.  Let us do this in all things and especially in the Mysteries, not regarding alone the things which lie before us: but holding fast his words for by his words we cannot be cozened, our sense ¹ may easily be deceived his words cannot be untrue, our sense is often times beguiled. Seeing therefore that our Lord hath said, This is my Body, let no staggering or doubt lay hold on us, but let us believe it, and see it with the eyes of our understanding: for nothing that is sensible is given unto us here by Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but, in sensible things indeed, yet All that he giveth, is ² insensible. It is ³ not that which nature made, but that which the blessing hath consecrated. 
S. Ambr. de Mist. in c. 9  by the blessing even nature itself is changed. Conceive it not as bare bread and bare wine, for it is the holy body and blood of Christ, for though sense doth suggest this (that it is bread and wine) unto thee, yet let faith confirm thee, 
S. Cyrill. Hier. Catech. c. 4.  that thou judge ⁴ not according to the taste, but rather take it as of faith most certain without doubting the least degree that the body and blood is given thee. And a little before, With assurance let us receive the body and blood of Christ, for in the ⁵ form of bread the body is given to thee, and in the form of wine the blood etc. 
Ibid.  Knowing and believing most assuredly that, that which appeareth bread is ⁶ not bread though it seem so to the taste, but it is the body of Christ; and that which appeareth wine, it not wine as the taste doth judge it to be, 
Theophil. in c 26. Mat.  but the blood of Christ. Bread is transelemented by an ineffable operation although to us it seem bread, because we are weak and have a horror to eat raw flesh, especially the flesh of man: for this reason bread appeareth: but in essence and ⁷ substance it is not bread. 
S. Ansel. in c. 11. pri. Cor.  To the ⁸ exterior senses it seemeth to be bread, but know by the sense of your understanding that it is my body, not another but the same in substance which shall be delivered to death for your redemption.  
45. The Protestant Opinion. our ¹ sense cannot err. The substance given us is ² sensible bread, it is ³ that which nature made. Of the substance contained under those accidents judge ⁴ according to the taste. 
The Protestant explication of this point.  a man's body is not in the ⁵ form of bread. it is bread and wine, ⁶ the sense is to be believed. in essence and ⁷ substance it is bread. it is not that body which was delivered, but that ⁸ which it seemeth to the exterior sense, that is plain bread. Compare this to the Father's words, and judge of the difference in this point.  
46. fourthly, out of the former places of the Fathers it is Further clear that they believed the body of Christ in the Eucharist to be the same body which is in heaven, and the same blood which issued out of his side to be in the Chalice. I will add a place or two more of this. 
S. Aug. l. 12. count. Faust. c. 10.  The blood of Christ hath a loud voice on earth when all Nations having received it do answer Amen. This is the shrill voice of blood, which the blood itself doth make out of the ᵃ mouths of the faithful redeemed with the same blood. 
V Beda in c. 10 pri. Cor. ex S. Aug. Serm ad Neoph.  In the bread you shall receive that very ᵇ thing which did hang upon the Cross, and in the Cup you shall receive that which was powered out of the side of Christ. Our Lord doth patiently sustain judas a devil, 
S. Aug. ep. 162.  a thief, his betrayer: he permitteth him to receive among the innocent disciples that which the faithful do know ᶜ the price of our Redemption. 
S. Chrys. hom 24 pr. Cor. Ibid.  That which is in the Chalice is that which did ᵈ issue from our Saviour his side. This body the Sages did reverence in the crib: thou seest it not in the crib but ᵉ on the Altar. This mystery makes the earth to be a heaven unto thee: 
Ibid.  Open heaven gates and look in, or rather open the gates of the heaven of heavens, and then thou wilt see that which is said to be true. For look what is there most precious, I will show it unto thee ᶠ here on earth. For even as in royal palaces the walls and the gilded roofs are not esteemed the most magnificent thing of all, but the royal Person seated in his princely throne: so is the king's body in heaven. Now this mayest thou see here on earth. For here I show thee not Angels nor archangels nor heavens, nor the heaven of heavens, but I show unto thee him who is the very Lord of all those things. Thou perceivest now in what manner thou dost behold here on earth that thing which is most precious, and most honourable of all other, and how thou dost not see it only but also dost touch it, and that thou dost not touch it only but also dost eat it, and eating of it returnest to thy house. 
S. Chrys. de sacerd. l. 6.  At the time of the Sacrifice the Angels stand about the Priest, and the whole company of the celestial powers do make a noise, and the place round about the ᵍ Altar is full of Angelical quires in honour of him who ʰ is there sacrificed. which thing those will believe easily who do consider the great Sacrifice which is then done.  
47. The Protestant opinion. Blood is not in the ᵃ mouths of the faithful. that ᵇ thing is not in the form of bread. judas did not ᶜ receive the body but only a piece of bread. That in the Chalice was never ᵈ in our Saviour's side. The body which the Sages worshipped is not on the ᵉ Altar. The body of Christ is not ᶠ here on earth, nor in the dimensions we do see, touch, and receive. Christ is not ᵍ Sacrificed on the Altar by the Priest. The humanity of Christ is not on the ʰ Altar. Compare it.  
48. Fiftly, it being the same body which is in heaven, Christ I say being in the Eucharist, and the Father's professing this: it followeth that he is there also, in the Eucharist, to be adored, and this the Fathers also did acknowledge. you remember what I repeated even now out of S. Chrysostome: take more out of others. S. Gregory saith of his sister Gorgonia. 
S Greg. Naz. orat. 11.  She prostrateth herself with faith before the Altar, and with a great cry calleth on him who is ¹ worshippeed on it, the said Altar. You must observe here that S. Gregory doth not only declare the action of his Sister, but also the Custom of the primitive Church, in these words who is worshipped on it, and then you will see that Christians in those days did worship our Saviour on the Altar. S. Augustine. 
S. Aug in ●sal. 98.  Our Saviour took flesh of the virgin Marie, and because he walked here in that flesh, and hath given us that flesh to be eaten to Salvation, and no man eateth that flesh unless he first adore ² it: behold we have found our in what manner such a footstool of our Lords feet (his flesh) may be adored, and how that we do not sin by adoring it, 
Id. Ep. 120. c. 27.  but we sin by not adoring it. The rich come indeed to the table, they eat and adore, but are not filled, Saint Ambrose. By the foot stool understand the earth, 
S. Ambr. l. 3. de sp. s. c. 12  by the earth the flesh of Christ, which yeaven at this day we ³ adore in the mysteries, and which the Apostles did adore in our Lord jesus Christ. Theodoret. 
Theodor. Dial 2.  The mystical signs are understood to be that they are made, by consecration, uzt the body and blood of Christ: and they are believed and ⁴ adored as being that they are believed to be. O most divine, 
S. Dionys. Eccl. Hierarch. c. 3. De lib ist. autho vide Baron. a. 109. Mart. Delr. Vindic. Areopagit. Gualt. Chron. c. 28 secu. 1. ver. 1  and holy Sacrifice open those mystical and signifying veils wherewith thou art covered: show thyself clearly unto us, and ⁵ replenish our spiritual eyes with thy singular and reueiled brightness.  
49. The Protestant Opinion ¹ No body is worshipped on the Altar the flesh of Christ in the ² Sacrament is not to be adored. It is not to be adored in the ³ Mysteries. the Sacrament is ⁴ not adored. there is no body in the Eucharist, or under those signs that can hear or ⁵ is to be prayed unto. Compare.  
50. Sixthly the Fathers say the Body of jesus Christ is here immolated after Turrian unbloody manner, that this unbloody Sacrifice offered by the Christians is in substance the body of Christ, that it is the host which was offered on the Cross, and the price of our redemption: which things agree no more to bakers bread then adoration and the rest whereof I have spoken before, but only to the true body of jesus Christ. 
S. Ignat. Ep ad Smyr. ap. Theod. dial. 3. S. Chrys. or 17. in Ep. Hebr.  They, the Simonians and Saturnians, old Heretics, admit not Eucharists ᵃ and Oblations, because they do not confess the Eucharist to be the flesh of our Saviour which suffered for our sins. We do still offer the same, not another now, but ever the same, and for this reason the Sacrifice is one, as being offered in ᵇ many places it is one body not many bodies, 
Ibid.  so also the sacrifice is one. It is our high Priest who hath offered the host which doth cleanse us, and we also now do offer the same which was then offerred, 
●d. hom. 51. ● Mat. & ●o. ad pop antioch. Cyr. A●●. declare. ●nat. 11.  which cannot be consumed. Let us hear and tremble, he, Christ, hath put himself ᶜ immolated before us. we celebrate in the Church the holy, quickening and ᵈ unbloody Sacrifice, believing not that, that which is showed is the body of some common man like us and his blood, but we receive it rather as the life giving Words own flesh and blood. 
●onc. Nic ●ct Vatic. ●p. de di●na mens. ●c testim. ●oscunt ●colamp ●uin. oquin. ●blit. ●e Bell. l ●e Sa. ●. c. 10.  In the divine table let us not abase our thoughts to consider the bread and cup which is set there upon, but rather erecting our mind and fixing it on high let us by faith understand that there is present upon that holy ᵉ table the lamb of God that taketh away the sins of the world, who is offered in Sacrifice by the Priest without slaughtering. and we verily receiving his body and blood let us believe that these things are the pledges of our Salvation and resurrection. This host doth singularly preserve the soul from eternal damnation. which host doth repair unto us by mystery that death of the only begotten, 
S. Greg. l. 4 Dial. c. 58. Pro nobis ITERUM in hoc mysterio sacra Oblationis immolatur.  who rising from the dead now dieth not: yet living in himself immortally and incorruptiblie he is again Sacrificed for us in this mystery of the holy Oblation. Hither appertains that which S. Augustine writeth of his mother a good Christian woman of the Religion then common, that departing out of this world she desired memory to be made of her at the Altar, 
S. Aug. 9 Confess. ●● 13.  from ᵍ whence she known the holy Sacrifice to be dispensed wherewith the indictment against us was blotted out. Then he commends her soul to the prayers of such as read his Book. Observe what and where this thing was. it was the victim or Sacrifice wherewith the ransom was paid for our sins; this is not bread I trow, and this was on the Altar and therehence dispensed as you heard from S. Augustine's mouth. And there adored in the mysteries as you heard before. 
Optat. l. 6.  Whereupon we find the Altar also called the seat of the body and blood of our Lord. Hither also doth appertain that which we find in Antiquity about offering sacrifice for the dead, which you may read are your leisure in others, for I have been already to long in this.  
51. The Protestant opinion▪ no Eucharistical ᵃ Oblation is to be admitted, it is not the flesh of Christ that suffered for us. The sacrifice of the body of Christ is not offered in ᵇ many places. Christ is no more ᶜ immolated▪ there is no unbloody ᵈ Sacrifice which is the flesh of Christ▪ the lamb of God is not on the ᵉ Altar, he is not offered in sacrifice by the Priest▪ the Son of God is not ᶠ again sacrificed for us▪ the sacrifice is not ᵍ dispensed from the Altar. Compare.  
52. Seaventhly, the Fathers did believe that the body of our Saviour was present to our bodies and mouths when we receive the Eucharist, which is another evident argument that they thought it substantially present here on earth where our bodies are; for a thing which is in heaven only cannot be so present. We deny not that we are Spiritually joined unto Christ by true faith and sincere Charity: 
S. Cyr. Alex l. 10. in Io. c. 13.  but that we have ¹ no conjunction with him at all according to the flesh, that verily we deny: and affirm it to be contrary to the divine Scriptures. and, because you are ready to run to the Incarnation, it follows a little after. Doth he, Nestorius, think perchance that we know not the force of the mystical benediction, consecration, which being done in us doth it not make jesus Christ to dwell in us ² corporally also with the communication of the flesh of Christ? which thing he doth prove there by Scripture; and after declare with an example. 
S. Aug. l 2. cont. Adu. Leg. c. 9  We receive with faithful hart and ³ mouth, the Mediator of God and man, man Christ jesus, giving us his body to be eaten and his blood to be drunk, though it seem more horrible to eat man's flesh then to kill, and to drink man's blood then to shed it. 
S. Leo. serm. 7. de jeiun. mens. 7.  You ought so to communicate of the holy table that you doubt nothing at all of the truth of the body and blood of Christ, for that is received with ⁴ the mouth which by faith is believed. 
S. Greg. Dial. l. 4. c. 58. S. Greg. Nyss. orat. Catec. c 37.  His blood is powered into the mouths of the faithful. Our Saviour by his flesh entereth into all the faithful, and mingleth himself with their ⁵ bodies, to the end that man being united to that which is immortal, may attain to be made partaker of Incorruption. We are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers of Christ when we have received his body and blood into ⁶ our members. 
S. Cyr. Hi. Catec. 4.  So the Fathers, understanding the body of Christ indeed to be in those dimensions, and so to be in our body really when the Sacrament is in it, and to be received with our mouths. Whereas you denying that he can be really here and in heaven too, must gape as wide as heaven if you will receive the signs and the body too with your mouth, for the signs are here, and the body and blood according to you are only there in that one place.  
53. The Protestant Opinion. The flesh of Christ is ¹ not near unto our flesh. Christ is not ² in us corporally. Christ is not received with the ³ mouth, that which is believed is never ⁴ in the mouth, never nearer than heaven is to the earth. the blood of Christ is no where but in heaven▪ it is in no bodies mouth at any tyme. the flesh of Christ is not near our ⁵ bodies. it is as fare of as heaven is from earth. the body of Christ is never ⁶ in us. Compare.  
54. That which troubleth you, did not move the Fathers to discredit the word of God as you do. His omnipotency was in the beginning of their Creed as it is in ours. Hear what they say of your doubts. The first. 
S. Cyr. Hi. Catec. 4 S. Chrys. ho. ●3. Mat.  Sense tells us it is bread. S. Cyrill. though it seem bread it is not bread. S. Chrysost. let our Saviour's words master our sense and reason. His words cannot be untrue, our sense is many times deceived. The second. It is not possible for one to have his own body in his own hands. S. Augustine. In what manner this may be understood of David (or another pure man) we cannot find, 
S. Aug. in in Psal. 33. conc. 1.  but we find it fulfilled in Christ, for Christ was carried in his own hands, when commending his own very body, he said this is my body, for than he carried and held that body in his own hands. If you did believe it were really in the Sacrament as the Fathers did, you would never stick at this nor at any other thing, for all are grounded in the Sacramental being. The third. Christ could not eat himself, the Sacrament he might and did eat. S. jerom. He, 
S. Hieron. Ep. ad Hedib. q. 2.  Christ, was the Banquetter and the Feast, the eater and the thing eaten. We drink his blood, etc. The fourth Christ is ascended, 
S. Chrys. hom. 2. ad Pop. Ant.  therefore his flesh is not here. S. Chrysostom. Christ, both left us his flesh and ascended having it. The fift, the body should by this time be all consumed, for many thousands have received it. S. Grerie. 
S. Greg. Nyss. orat. Cat. c. 37.  We must inquire how it can possibile come to pass that the one only body of Christ which is always through out the world imparted to so many thousands of the faithful may be wholly in every one in particular, and also, remain whole and entire in itself. His answer. These things he, Christ, bestoweth by transelementing through the virtue of benediction the nature of those things which appear of bread and wine into it, his body. The sixth. A man's body cannot be in that form. S. Epiphanius. When he Christ, had given thankes he said this is my body, and blood, 
S Epipha● in Ancora.  and yet we see that it is not of equal bigness nor yet like: for it hath no similitude with the image of that flesh which he took upon him, nor with the Divinity itself, which cannot be seen, nor with the lineaments and shape of members. For this is of a round figure, and according to the power insensible, yet he vouchsafed by his grace to say this is my body? and blood: neither may any man refuse to give credit to his words, 
The real Presence a fundamental point.  For he that believeth it not to be true, falleth altogether from grace and salvation.  
55. Being here come to the end of this Chapter, I wish you now to consider how impossible a thing it is for you to make it evident that Antiquity was with you, against us, and to make such as have wit and learning to believe it. That which we believe, we find in the Fathers, and the judgement belongs not to you or me but to the Church, which if the cause were obscure, by the divine Assistance promised and present to her could determine it; but this cause is clear, the Fathers have given as fair evidence as we could wish: We cannot yet express our meaning better than they have done. It is not common bread, it is not bread, it is not that which nature made, 
The Fathers.  bread is made the body of Christ, that in the Sacrament is flesh, it is the flesh of Christ, made of bread: the nature is changed, nature itself is changed, it is changed by God's omnipotency, it is transelemented. The senses may be deceived, believe them not, believe the words of Christ. It is not bread though the taste esteem it so, it is changed not in shape but in nature: it is the flesh which suffered for us, that which did hang upon the cross, the price of our redemption. It is the Lord of Angels, he is here on earth, and thou receauest him. He is sacrificed on the Altar: the Son of God is again sacrificed for us: the Lamb that taketh away the sins of the world, is offered in sacrifice by Priests, without slaughtering. We offer an unbloody sacrifice in the Church, it is offered every where, it is the same which Christ offered. The victim is dispensed from the Altar, we do eat the lamb entire, Christ he is the feast, the Angels tremble when they behold that wherewith we are fed. Christ, is worshipped on the Altar, we adore the flesh of Christ in the mysteries, the mystical signs are adored, as being that they are believed to be. That in the Chalice is not wine, it is blood, it is that which did issue out of the side of our Saviour. We drink blood, we drink blood with our mouths, it is powered into our mouths, that which faith believeth the same we receive with our mouth. we receive the body and blood of jesus Christ with our mouth into our bodies, into our members. So the Fathers. Our B. Saviour. This is my body, this is my blood. I conclude with S. Hilary. 
S. Hilar. l. 2 de Trinit.  There is no place left of doubting of the truth of the flesh and blood for now both by our Saviour's profession, and our belief, it is truly flesh and truly blood. And these being received and drunk do bring to pass that we be in Christ, and CHRIST IN US.   

THE vl CHAPTER. Of Transubstantiation.  
56. IN the Council of Trent is defined the conversion of bread and wine into the body and blood of Christ, which conversion is there and in the Lateran Council termed by a proper name transubstantiation. To these Counsels and to the Ancient Fathers above cited, you oppose a few obscure sentences, One out of an Epistle of one john of Constantinople, falsely attributed to S. Chrysostome. Another out of one Gelasius, whom to make your argument seem the stronger you style Pope, but falsely as Baronius and others have demonstrated against your Caluin. The third out of Theodoret a known Adversary of your cause.  

Ep. ad Caes. Mon.  57 The first. Chrysostome saith the nature of the bread remains. Answer. It is false, saint Chrysostome saith expressly it is changed, as you shall hear anon. The Epistle which you cite is a refutation of Eutichianisme, which began many years after S. Chrysostome was dead, 
Chrysostomus videtur transubstantiationon confirmare, nam ita scribble, mon vidos panem num vinum: num sicut reliqui tibi in secessum vadunt: absit, nec sic cogites nam sicut cera etc. Magdeb cent. 5. c. 4. col. 517.  the Author of it is also against you, for he saith in the same place that there are not in the Sacrament of the Eucharist two bodies but one, and that one the body of the son of God. This man you see was not yours in this point; his doctrine take it all, is not currant among you; for if there be in the Eucharist only One body, and this One, the body of the son of God, than bread in substance is not there, because the body of Christ, and natural bread be not one and the same body. by the nature he meaneth the propriety or natural quality of the bread, which is also called the nature, and this doth remain.  
58. The second. Gelasius saith, 
De Duab. naturis.  the substance or nature of bread doth not leave to be. Answer. The meaning of this man is, that it is not annihilated, but the substance is turned into another thing: and so, as it remains not in itself (for it is turned) but in the propriety or proper accidents, taste, colour etc. All this the same Author teacheth in the very same place in these words, they (the substance of bread and wine) do pass into a Divine substance the holy Ghost effecting it; yet remaining in the propriety of their nature. wherefore this man whosoever he be, is no Protestant in this, for he that holds the substance of bread and wine to be converted by the power of God, into a Divine substance the body and blood of Christ, is no mere Figurist nor of your School: but this Author did old it, as you find in his own words, therefore he was not a Protestant as you are.  

Theodor. Dial. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manent enim in prioris substantiae & figura & forma. or, manent enim in riri esentia etc. Idem Dial 2 Idem transsubstantiationem videtur ●apere quod Theodoretusscribit sicut ergo Symbola &c post innocationem  59 The third. Theodoret saith our Saviour delivering the Sacrament called his body bread, and that which is in the Cup he called his blood: he changed the names, and gave his body the name which belonged to the sign, and to the sign the name which belonged to his body. Answer. Read further and you meet the solution of your difficulty. The reason of the change of names was because he would have such as partake the divine sacraments not to heed the nature of those things which are seen (the signs) but for the change of names to believe also the change that is made by grace. You reply out of another place, the mystical signs after consecration depart not from their nature, but abide still in their former substance and figure and form and may be seen and touched as before. Answer. It is true that the signs are not changed; for those are Accidents, those remain: but the substance whithin the signs or Accidents is changed. The things are changed by reason of that which is interior and within, they are not changed by reason of that which is exterior and without exposed to the sense. 
mutantur & alia fium. etc. Magd. cent. 5. co. 517. Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And Theodoret proceeding saith, they are understood to be that they are made, (that is, the body and blood of Christ) and are believed and adored as being the things they are believed to be. No man believes that bread is flesh. No man doth believe these propositions to be true, bread is a man's body, bread is flesh; flesh is bread. No man adoreth bread. Now the Mysteries, Theodoret saith, are adored as being indeed the things which they are believed to be. he doth not say, they are believed only to be, but they also are that which they are believed to be: and so are, that they may be and are adored. So then Theodoret is no Figurist nor Protestant in this point.  
60. The fourth Argument is taken out of Scripture. Our Saviour took bread therefore he gave bread. Answer. 
Matt. 26.  It doth not follow. because after he took it he changed it by consecration into his body, and then it was not bread but flesh in the shape and form of bread. it was heavenly bread, the bread of life, after consecration: but after consecration it was not bakers bread. that he gave, was the same with that he took, in outward shape: but the interior substance was not the same.  
61. I have turned the rest of your forces against your self; I will now turn this also, and make my first argument for the change of bread into the body and wine into blood, (which change or conversion we call transubstantiation) out of this place of Scripture, thus. Before consecration the thing in the dimensions and shape of bread was bread, after consecration the thing in those dimensions was the body of Christ: This is my body. therefore it was changed. 
Matt. 26. Hoc quidem sapè diximus, quod nunc quoque repetam retineri reipsa non posse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Christi verbis, hoc est corpus meum, quin transsubstantiatio Papistica statuatur. Beza de caena. count. westphal. vol. 1 tr. 6. Gene. 1582.  The same argument I make of the cup; for, if blood hath succeeded unto wine, there is a change made, but after consecration blood hath succeeded unto wine, for it is blood after consecration, This is my blood; and before it was not blood but wine.  
62. A second argument I make out of the judgement of the Fathers and the Church Primitive. If the Fathers did believe that before consecration the things proposed were bread and wine, and that after consecration there was not common bread and wine, but the body and blood of Christ, then did those Fathers believe an inward substantial change in those forms; for this comes not to pass without a change, as he who believes the drink in the cup to be water when it is brought to the table, and afterwards to be wine and nor water, doth acknowledge a change; for were there no mutation it would be still as it was at first, water and not wine. But the Fathers did believe that those things before consecration were bread and wine, as you also do confess, and that after consecration there was not bread and wine in those forms, but the body and blood of Christ, as I have declared in the former Chapter; therefore thy believed an inward change.  
63. thirdly the Fathers in express terms do teach this change or conversion which we speak. of I have cited them before. 
S. Amb. d● Mist. init c. 9 Ibid. Id. l. 4. de Sacr. c. 4.  S. Ambrose. It is not that which nature made, but that which the blessing hath consecrated. The power of consecration is greater than the power of nature, for by consecration the very nature itself is changed. This bread is bread before the Sacramental words, but when consecration comes, of bread it is made the flesh of Christ. S. Chrysostome. 
S. Chrys. hom. de Euch. in Encoen.  As wax joined with fire is likened unto it so as nothing of the substance of it remaineth, nothing aboundeth, so here conceive the mysteries to be consumed with the substance of the body of Christ. The things set before us are not the works of humane power: we hold but the place of Ministers, 
Idem hom 83 in Mat  it he Christ. who doth sanctify and change these things. S. Cyrill of jerusalem. 
S. Cyr. Hier. Catech. 1.  The bread and wine of the Eucharist before the sacred invocation of the adored Trinity were simple bread and wine, but the invocation being once done the bread indeade is made the body of Christ, and the wine his blood. 
Id. Catech 3.  He, Christ, once changed water into wine, and is he not worthy to be believed of us that he hath changed wine into blood? that which appeareth bread is not bread but the body of Christ. 
Id. Cat. 4. S. Gauden. in Ex. tr. 2  Saint Gaudentius Bishop of Brixia. The Lord and Creator of Natures that of earth made bread, again (because he can do it and hath promised to do it) of bread makes his own body: and he that of water made wine, now of wine hath made his blood. 
S. Cyr. Alex. Ep. ad Calosyr.  S. Cyrill of Alexandria. That we should not feel horror to see flesh and blood on the sacred Altars, God condescending to our frailty doth flow into the things offered the power of life: converting them into the verity of his own flesh, to the end the body of life be found as a certain quickening seed in us. 
S. Greg. Nyss. orat. Catec. c. 37  S. Gregory Nissen. I do rightly and with good reason believe that bread being sanctified by God's word, is changed into the body of God the word. The same Father saith that our Saviour did transelement the nature of bread into his body, 
Ibid.  and of wine into his blood. I have cited more to this purpose in the former Chapter. This doth abundantly prove Antiquity to have believed the change of bread and wine into the body and blood of Christ, which change in regard it is of one whole Substance into another Substance under the same Accidents, under which first the one is and then the other; we call Transubstantiation. These witnesses whose testimony I have here produced were eminent men in the Church, they were known Saints in the communion of the Christian world, and by them we know the mind of the rest in their communion.  
64. fourthly we have this change declared by the Church in general Counsels, in the great Laterane Council in the time of Innocentius the third. 
Conc. Lat. c. 3. Con. Flor. in Decreto Eug. quod decretum factum esse in publica Synodali sessione patet ex fine. confer cum fine Concilij, dum hac gerebantur etc. Conc. Tried sess. 13. ean. 2.  Again in the Council of Florence, and last of all at Trent. If you should here object that such a conversion were not possible, I would send you back again to S. Gregory, to learn of him the possibility. Nature can turn bread into flesh, wine into blood, why then cannot God? It is easier to make flesh of some thing then of nothing. God made the world of nothing. It is easier to change then to create. Our Saviour turned water into wine, Aaron his rod was turned into a serpent, and the same power could turn the serpent again into a rod. God's power is infinite, and therefore finds no difficulty. he can turn wine into blood, 
 sint qua erant & in aliud commutencuae. S. Amb. 4. Sac c. 4.  and blood again if he list into wine, or into any other substance. The object of his power is all that includes not contradiction in itself, and these things we speak of, include none.   

THE NINETH CHAPTER. The sacrifice of the Mass.  
65. THe change of bread into flesh and wine into blood being once admitted, there is no difficulty in admitting unbloody sacrifice, because, to induce by consecration the body of a victim into the form or shape of bread and the blood of the same victim into the shape or species of wine in acknowledgement of God's sovereignty and dominion of life and death, is to Sacrifice this victim or host unbloodilie. And in the Mass this is done: for by consecration the body of jesus Christ, the lamb of God that taketh away the sin of the world is induced into the form or species of bread, 
●0. 1.  and his blood into the species of wine, the substance of bread being turned into the body, and the substance of wine into blood, and this in attestation and acknowledgement of the sovereignty of almighty God, and of our dependence on him for being, life and all things else that we have, natural or supernatural. And this by the ordination and institution of God also, 
●. 1. c. vlt.  as I declared in the first book Wherefore this Lamb of God is unbloody Sacrificed in the Masle.  
66. This sacrifice is a representation of that bloody Sacrifice of the Cross, 
Christi benedictione, panis fit corpus eius non significatiuè tantum, sed etiam substantiuè neque enim ab hoc Sacramento figuram omnino excludimus neque eam solam admittimus. Veritas est quia Christi corpus est, figura est quia immolatur quod incorruptibile habetur. S. Ansel. l. de di. office  and yet includes the same victim too. It is a figure if you will, of that bloody Sacrifice, and yet really hath in it the same flesh and blood that was there. It is a figure and representeth, by reason of the exterior form: the substance covered with this form: is the same. The second person, the son of God is said by S. Paul to be the brightness of his Father's glory and figure of his substance and yet his substance or essence is the very same which the Father hath, they being but one God, and therefore having but one Deity, though they be personally distinct.  
67. Your argument against the Sacrifice of the Mass, is out of S. Paul affirming, all with one oblation to be consummate, and that Christ was offered once. Answer. That is true which S. Paul doth say: but you must not exclude that which the Scripture delivereth also in other places. I told you in the first book that in the Christian Church a clean oblation was to be offered to God in all places, That text, cannot be understood of your works, they are unpure, ugly; nor of the Sacrifice of the Cross, that was not offered in all places but in one only. It is also clear as there I noted, that our Saviour did offer at his last supper an unbloody propitiatory Sacrifice, and commanded the Church to frequent it. Wherefore of necessity you must admit the distinction of bloody and unbloody Sacrifice, the one, offered on the Cross at Jerusalem, only once for the redemption of mankind▪ the other, offered first before the passion at the last supper: and since frequented in all. Nations, for the application of the bloody Sacrifice of the Cross S. Paul doth speak of the bloody Sacrifice: 
Heb. 7. v. 23.27.9.25.26.10. v. 10.  and this you shall find, not only by the general scope of that Epistle, but also by the circumstances of every text which you or your fellows allege against us out of it. the bloody Sacrifice was offered only once, the unbloody is repeated oft. The one did consummate all by way of Redemption. The other was instituted for Application.  
68 Next you say, a living thing if it be Sacrificed must be killed, for so victim were sacrificed heretofore. Answer. If the living thing be sacrificed in the form and species of a living thing, you say well; such things were killed. If it be not sacrificed in the form of a living thing, but in the form of another thing that doth not live, as in the form of bread and wine, them killing is not necessary; Consecration inducing the body under one form: and the blood under another, is sufficient. This change is sufficient, both for the substance of a Sacrifice, and for the representation of the bloody death of Christ.  
69. The victim being thus immolated, it is then eaten by the Priest and by the communicantes, that very flesh which did hang upon the Cross, the same now the Church doth eat. It doth eat this victim immolated after this unbloody manner by the Priest on the Altar, as I could you but now, and before you heard the same from Antiquity. they eat the lamb of God with their mouths, 
Ep. ad Hedib. Origen. in d. loca Euang. hom. 5  they receive him entire, each receives him all. jesus Christ is the feast as S. jerom saith our Lord and Master comes into our bodies, there more freely to communicate himself unto our souls. We do nor receive bread from a man's hand, but rather fire from a Seraphim as Saint john Chrysostome doth speak sometime. We do receive under those veils of bread the natural son of God to whom all hearts are open, before whom the powers of heaven do tremble, and with whom the Father and the holy Ghost are ever inseparably, as subsisting in one and the same Deity.  
70. Of comunion in both kinds I have spoken before. In each kind is the body and the blood, though diversly. 
concomitancy.  The question is whether there be a divine precept for the laity to receive in both kinds. The Church knows of none. 
l. 1. c. 4.  Your argument I have answered. If you dispute any more do not mistake the state of the question. It is not of the custom of the Primitive Church, nor of an Ecclesiastical precept only; nor how the Priest must communicate when he doth say Mass. No, these are other questions which you find also disputed and declared in our divines: but the question is whether there be a divine precept obliging the laity to receive in both kinds. The Church hath resolved that there is none.  
71. Touching the effect of the Sacrament, you are to regard that you do not confounded it with the substance or essence. Spiritual conjunction and union is an effect of it. The Sacrament is before this union. Christ is there, on the Altar, and in the Priest's hands as you have heard from Antiquity, and this before it 
* Quoad usum Eucharistiae, rectè & sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. quosdam enim docuerunt SACRAMENTALITER duntaxat id sumere, ut peccatores: alios tantum SPIRITVALITER, illos nimirum qui voto propositum illum caelestem panem edentes, fide viva quae per dilectionem operatur fructum eius & utilitatem sentiunt: tertios porrò SACRAMENTALITER simul & SPIRITVALITER. Conc. Trid. sess. 13 cap. 8. If you understand this, as it is easy, you will understand many passages of the Fathers which do concern the communion. Dupliciter caro Christi & sanguis intelligitur, vel SPIRITVALIS ILLA atque divina de qua ipse dixi caro mea verè est cibus, 
eadem substantia comparata ad diversos modos existendi.  & sanguis meus verè est potus: Vel caro & sanguis qua CRUCIFIXA est, qai militis effusus est lancea. juxta hanc divisionem, & in Sanctis eius diversitas sanguinis & carnis accipitur, ut ALIA sit caro quae visura est salutare Dei, alia caro & sanguis quae regnum Dei NON qu●ant possidere. S. Hieron. Comment. in cap. 1. ad Ephes. Learn this all well, and when you read S. Augustine it will do you good. Flesh and blood cannot possess the kingdom of God. 1. Cor. 15. v. 50. you would think this to be against the Article of the Resurrection. read the whole Chapter, and mark the Apostles distinction of a body into a natural body and a spiritual body. and this spiritual body, in substance is the same body which here nature framed, consisting of flesh and blood, and this you believe the Resurrection. See Card. Peron his Treatise of the Eucharist, Paris 1622.  comes to the communicants mouth. Yea some times he is received unworthily as you may read in S. Paul: 
1. Cor. 11.  but those receivers have not the spiritual effect and conjunction. they receive the body into their bodies: they receive not grace into their souls from this body; because they receive it unworthily, and not as the body of Christ (a thing most holy by reason of the union to the divine person) ought to be received.  
72. As for signs, some do signify things present; some things absent. The Eucharist is a Sacrament and therefore a sign. it is a sign of grace, and a sign of the body of Christ present. So the form doth signify, This is my body, and so the species under these words. do signify to good Christians, to all those that believe jesus Christ. 
S. Aug. enarrat. ps. 3. & cont. Adimant. c. 12.  This mystery is also a representation of the bloody passion as I said before, it is a figure of that sacrifice, yet a Sacrifice too. The word of God is the figure of the Father's substance, and yet he is a divine person too. The same thing may have diverse attributes, one not excluding another. the Eucharist is a sign, a representation, an oblation, a Sacrifice, and in it are really the body and blood of Christ, yea Christ himself is there. All these do consist, one doth not exclude the other.  
73. Lastlie to conclude this matter, I wish you to reflect, that opposing the Mass, as you do, you oppose all the Christian world that was before Luther. This I will declare briefly. 
In Antioch. Alexandria. jerusalem. Aethiopia Chaldaea. East India.  First, it is manifest that all known Christian Churches in the age before Luther did frequent the Mass. In all Europe, in all parts of Asia, and Africa where any Christians were. The Christians in the parts lately discovered, all were found to frequent the Mass; Also the Nestorians, and Eutichians in Egypt: the Russians, Muscovites, and Grecians, all frequent the Mass. Which is an evident argument they had it by tradition from the Apostles, 
Both those who known nothing of the Bishop of Rome: and those who knew him but obaied him not all agreed in the substance of the Mass or unbloody Sacrifice.  who taught the world. for such uniformity and consent of so many Nations, so dispersed (and some to the rest wholly unknown) in so dark a Mystery as this is, could not be from any natural cause. Secondlie, all these Churches that is, all the known Churches in the world, did believe they were thus to do by the institution of jesus Christ, and the Tradition of the Apostles. And among these the true Church was one, because that is ever visible by her profession as I have proved. Whence it followeth that the frequenting of Mass is approved by the Spirit of the true Church, 
S. Aug. l. 4. de bapt. c. 6  and consequently it cannot be an ertour. thirdly, that custom which men even then looking upwards did not see instituted by those which were later than the Apostles, is well believed to have been delivered, by the Apostles, saith S. Augustine. But all these Churches, Infinite eyes looking upwards could not see the Institution of unbloody Sacrifice or Mass, later than the Apostles, which is manifest, because they all received it as divine and Apostolical Therefore by S. Augustine's rule it is well believed so to be.  
74. For the later ages you easily admit they went to Mass, and that they believed an Unbloody Sacrifice; for the Primitive Church you are yet some what doubtful it seems what to do. 
Missa abominatio in chalice aureo propin●●a omnes reges terra & populos a summo usque ad novissimum sic inebriavit, ut proram & puppim sua salutis in hac una voragine statuerint Cal. 4. Inst. c. 18.  Let me help you forward to resolve upon the truth. That unbloody Sacrifice in the forms of bread and wine, (which we call the Mass) was frequented by the Primitive Church I prove, first by the consent of all Christian Churches ever since, and by their liturgies which (as all these Churches do testify) were delivered them from the Church Primitive: Among these, have been infinite wise men, and great Scholars as in another place I did argue. They had better means to know the practice of the Primitive Church than we have, being nearer and some of them immediate. The matter, as frequentation of the Mass, and their exterior profession of their faith touching these things was subject to the sense. And among these was the catholic Church the spouse of jesus Christ having the Assistance of the holy Ghost to discern the true worship of almighty God. The testimony of all these, is sufficient to make us believe that the Primitive Church went to Mass, or no testimony of men is sufficient in any cause.  
75. I go nearer. In the beginning of the seventh age lived Isidorus, 
S. Isid. l. 1. Offic. c. 15. plura c. 18.  bishop of Civil and a Saint, and he saith the order of Mass or prayers, whereby SacrificeS offered unto God are consecrated, was first instituted by S. Peter, the celebration whereof (saith he) THE WHOLE WORLD doth perform after one and the same manner. All this world sure had means to know what their Fathers in the age before had done, better than we: they had their books, they had conversed with many of them. let us ascend. In the sixth Age, we have the Testimony of several 
* Concil. Agath. cap 470 Gerun den. cap. 1 Aurelian. ● 28. Turonens. 2 cap 3. & 4. Constantin act. 1. citat. Garret. Co. Gualt. S. Greg. Magn. 4. Dial. c. 58 & Hom. 37. in Euam S. Aug. l. 1● de Civit. c 22.  Counsels celebrated in many Nations, wherein there is such express mention of the Mass, as no tergiversation can suffice. But omitting that, as also the testimony of Remigius, Cassiodorus, Fulgentius, and others of that time, I content myself with the place before cited, out of S. Gregory because he was in communion with all the world. Christ, living himself immortally is AGAIN SACRIFICED FOR US, in this Mystery of the holy oblation. In the beginning of the sift age lived S. Augustine. when Melchisedech did bless Abraham, there first appeared the Sacrifice which is offered now to God by Christians in ALL THE WORLD. we do not erect Altars wherein to sacrifice to Martyrs, 
Idem l. 22 c. 10.  but we do offer sacrifice to their God and ours. The Sacrifice itself is the body of Christ. And to the jews. Open your eyes at leingth, 
Ibid.  and see from the east to the west, not in one place as it was appointed you, but in EVERY PLACE offered the Sacrifice of the Christians, 
Idem orat cont. jud. c 9.10.6. vide eundem de Civit. l. 17. c. 17. & l. 18. c. 35. S. jerom. adu. Vigilant. c. 3. vide S. Amb. ad Ps. 38.  not to what God soever, but to the God of Israel who foretold it. In the fourth age lived S. Jerome. Ill therefore doth the bishop of Rome, who over the venerable bones (base dust according to thee Vigilantius) of dead men, Peter and Paul, doth offer Sacrifice: and thinks their tombs to be Altars; and this, the Bishops, not of one town only, but of ALL THE WORLD do, who contemning Vigilantius, enter into the Churches of the dead. And Eusebius Bishop of Caesarea; speaking of those words of the Psalmist, thou hast prepared a table in my sight etc. He doth saith he, 
Euseb. Caesar. Demonstr. Euang. l. 1. c. 10.  in this openly signify the mystical unction and horrour-bringing Sacrifices of the table of Christ, wherein operating, we are taught to offer UNBLOODY and reasonable, and sweet victim in our whole life to the most high God by his most eminent Priest of all. And a little after upon a place of Esaie, they shall drink wine etc. 
Ibid.  He doth prophecy to the Gentiles, saith he, the joy of wine, signifying therein, somewhat obscurely, the mystery of the new Testament, BY CHRIST instituted, 
Idem orat. de L●●d. Constant  which at this day verily IS OPENLY celebrated in ALL NATIONS. The same man in his Oration in the commendation of Constantine, tells of Churches, Altars, 
Vide Cyp. l. 2. Ep. 3.  and sacrifices, in the whole world. In the beginning of the third age Saint Cyprian did live, who saith, 
S. Cypr. lib 1. ep. 9  all that are honoured with divine Priesthood, and placed in clerical ministry ought not to serve but the Altar, and Sacrifices, and to follow their prayers and devotions. Our Lord and God jesus Christ is himself the most high Priest of God the Father, 
Idem lib. ● ep. 3.  and he first of all hath offered SACRIFICE to God the Father, and hath commanded THE SAME to be done, for a commemoration of him. Tertullian, 
Tertall. l. ad Scapul. c. 2. S. Iren. l. 4. adu. Hear. c. 32.  we do offer Sacrifice, for the safety of the Emperor to our God and his. In the second age lived Ireneus and justinus both Saints, the one saith He, Christ, took that bread which is of the creature and gave thankes saying, this is my body: and likewise he confessed the Chalice which is of the creature which is according unto us to be his blood: and taught the new oblation of the new testament, which the Church RECEIVING FROM THE APOSTLES doth offer to god in ALL THE WORLD. 
S. justin. Dial. cum Tryphone  The other, Even than he, Malichias, foretold of our Sacrifices of Gentiles, which are offered IN EVERY PLACE, that is, of the bread of the Eucharist, and the cup likewise of the Eucharist etc. 
Ibid.  God preventing doth witness all those to be grateful unto him who offer through his name the sacrifices which jesus Christ delivered to be done, that is in the Eucharist of bread and the Chalice, which are done by Christians IN EVERY PLACE.  
76. And here I name again the Liturgies of the Churches of Rome, of Alexandria, of jerusalem, and of Aethiopia; wherein is evident acknowledgement of this Unbloody Sacrifice in form of bread and wine whereof I speak: in so much that all these Liturgies, and generally the Liturgies of all known Christian Churches that ever yet were of any note in the world, consent and agree herein. If you deny these were ancient, I bring against you all these Churches, who profess and believe to have received them from hand to hand even from the Apostles. Thus other books have been delivered unto us from Antiquity. And this Tradition must have equal force in the delivering of these books. I add further that all Churches cannot err in tradition of Books, otherwise you could neither be certain of any work of any Father as of S. Augustine, S. jerom etc. nor of any part of the Bible, since therefore all known Churches agree in the receipt of the Liturgy from the Apostles, you must believe it; or else with the same pretence you may refuse the Bible too.  
77. Next I name the Apostles who taught a propitiatory Unbloody Sacrifice in form of bread and wine: and did also say Mass. Our B. Saviour also at his last supper did offer this die Sacrifice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sacrificantibus autem illis domino Act. 13. v. 2. vert Eras. remember what I cited but now out of S. Ireneus. The Liturgies of S. Peter. S. james S. Matthew, and Saint Mark are yet extant.  as I have declared by the Gospel in the first book; and the thing is so clear, that you cannot avoid it if you take the words of Scripture in their proper sense, as the Church hath ever done. So well is the Mass grounded for which we suffer now. In the Mass you are to distinguish the substance of the sacrifice; oblation, consecration and the consumption of the sacred host, or eating of the victim in this unbloody form by the Priest: from the Epistle, Gospel, prayers, ceremonies etc. the first was ever since, and every where the same: the second, not. names of Saints, prayers, ceremonies, might be and yet may be changed by the Church.  
78. To all this I add further, the testimony of the holy Ghost, the Spirit of Truth and Interpreter of God's word: for, that sense wherein the Catholic Church spread over the world, doth and ever did from the beginning universally consent, is the sense of the spirit of the Catholic Church and of the holy Ghost himself. And in this sense of unbloody exterior Sacrifice in form of bread and wine the catholic church diffused through the whole world doth and ever did universally consent, as I have sufficiently declared.  
76. Lastlie taking the Christian Church thus believing and practising, and comparing it to the Prophecies, I confound the jews too and make an in evitable demonstration that the Catholic Church in communion of all Nations, thus offering a clean Oblation to God EVERY WHERE, is the true Church of God: and shake those people of with that of Malachi. My will is not in you saith the Lord of hosts, and safety I will not receive at your hand: 
Mal. 1. v. 10 11.  for, from the rising of the Sun even to the going down my name is great among the GENTILES, and IN EVERY PLACE there is Sacrificing, and there is offered to my name a CLEAN OBLATION because my name is great AMONG THE GENTILES, saith the Lord of Hosts.   

THE TENTH CHAPTER. Tradition.  
80. BEing not able with your silly Arguments to drive us from the Mass, you grow desperate, and run foolishly into the mouth of a Canon. It was declared at Nice, and since again at Trent, 
Conc. Nicen 2. act. 7. Conc. Tr. sess. 4.  that Tradition is to be admitted. without it, you can know nothing in divine matters; because it must reach you the Scriptures, wherein you pretend to ground yourself. Yet, because it doth withal offer more than you are willing to receive, you speak against it. I have spoken of it sufficiently in the first and third books, but since you repeat your argument I will resume also part of my discourse.  
8s. The doctrine of Tradition is grounded in the Scripture. 
2. Thess. 2. v. 15.  Hold and observe the Traditions which you have learned, either by word of mouth or by our letter. here are distinguished as you see plainly, two ways of delivering the sacred truth and instruction, one is by writing, the other by word of mouth, and it is to be kept and observed (if the Apostle may be judge in the matter) whether it be delivered the one way or the other. The same in another place also he doth teach writing unto Timothy thus, 
2 Tim. 2. v 2.  The things which thou hast heard of me by many witnesses commend unto faithful men which shall be fit to teach others also. This is the care the Apostle did take that what he had said might be conveyed unto Posterity from hand to hand, commend unto them saith he which shall be fit (he doth not say to write but) to teach these things which thou hast heard of me, he doth not say which thou hast read, but heard, and that openly by many witnesses: this doctrine taught by word of mouth, is to be conserved by teaching others. and this is the sacred depositum, where of he had spoken in the former chapter, referring the good keeping thereof to the assistance of the holy Ghost, 
2. Tim. 1. v 14.  keep the good depositum by the holy Ghost which dwelleth in us. Which is conformable to our Saviour's promise in S. john, He (the holy Ghost) shall teach you all things and suggest unto you all things whatsoever I shall say unto you. He saith not, whatsoever shall be written; but whatsoever I shall say. and God the Father in his promise to the Church, 
Isa. 59 v. 21  My words that I have put in thy mouth shall not departed out of thy mouth etc. which words are more general, then if he had said thus: the Scripture shall never be out of thy eyes, or thou shalt be ever reading that which I will cause to be written: or it shall never out of the book whereinsoever I shall write it. he saith not so, but, my words shall not out of thy mouth, and out of the mouth of thy seed, and out of the mouth of the seed of thy seed, from hence forth for ever. a clear testimony of the perpetuity of sacred doctrine ever delivered by word of mouth, which is the thing we call Tradition.  
82. Heereuppon Saint Ireneus a man near unto the Apostles time, 
● Iren. l. 3. ●du. Haeres. ●. 2.3.4.  and well seen in their doctrine, doth say that the Tradition in the Church received from the Apostles hath been kept by the Succession of Bishops, that the Apostles laid up in the Church as in a rich depositorie all truth: and that therefore for resolution of controversies recourse is to be made unto the most ancient Churches. So likewise Tertullian, one also of those who were near unto the Apostles time, doth tell us that in disputation with Heretics we are not to appeal unto the Scripture, 
Tertull. Praesc. c. 19  because Heretics will interpret as they list, but that we must inquire where the faith, where the Church is, from whom, by whom, when, and to whom, the discipline hath been delivered whereby Christians are made: for where it shall appeal that the truth of discipline and Christian faith is, there will be the truth of the Scriptures, and of Expositions, and of all Christian Traditions. we must use Tradition, 
S. Epiphan Haeres 61. Vide eundem in haeresi 55. & 69.  saith S. Epiphanius, because all things cannot be had out of divine scripture: wherefore the holy Apostles have delivered some things by scriptures, and some things by Tradition. Many things, saith Saint Augustine, are not found in the writings of the Apostles, nor in the constitutions of later Counsels, which notwithstanding are believed to have been delivered and commended by them (the Apostles) because by the universal Church they are observed. 
S. August. l. 2. Bapt c. Donat. c. 7.  The doctrines which are observed and taught in the Church we have partly by the written word, and partly we have had them brought unto us by Apostolical tradition, 
S. Basil. l. de sp. s. c. 27. Ib. c. 29. S. Chrys. in 2. Thess. ●.  saith S. Basil, and in another place I esteem it Apostolical to persever in unwritten traditions. It is manifest saith S. john Chrysostome, that the Apostles delivered not all by letters but many things without writing, and these, the unwritten, are as worthy to be believed as those other delivered by writing. Wherefore we think the Church's tradition worthy of belief: it is a tradition, 
Vincent. Lirin. c. 1. & 2.  look no more. To conclude, Vincentius Lirinensis in his book of the Profane Novelty of Heresies, doth tell that he learned of wise and holy men this way to persever in the true faith, to fence it as he saith with the authority of the divine law and with the tradition of the Catholic Church. And objecting presently to himself, as if Ecclesiastical authority were not necessary because of the sufficiency of the Scriptures he answers, that it is necessary because, all men understand not the Scripture the same way because of the depth of it, which he declares largely in old Heretics, and the same we see in the modern by experience, and then concludes, that it is therefore very necessary in regard of so many windings of error, to direct the line of prophetical and Apostolical interpretation according to the rule of the ecclesiastical and Catholic sense.  
83. This is here sufficient for Traditions divine and Apostolical, which the spirit of the Church (being to lead unto all truth) doth distinguish from such as are false, and superstitious, and doth easily defend against all you can say. The Scripture hath not one word against them, as any man will easily see who doth but mark what he doth read, and will not take speaking for writing, which the most ignorant with attention can distinguish in themselves, being able to do the one and not the other. And the Fathers are clear as you have seen, requiring ever tradition (as indeed it is required) for the Scripture and for the sense: though the written word be perfect, within its own bounds. You also though you loathe it never so much, must needs admit of it for the Scripture, for the number of Canonical books, for the pars of them, for the sense, and for other things: you being not able any other way in the world to answer any man who would deny them, or to persuade him to believe that you have the word of God, or any part of it. Moreover this doctrine is by general consent of the Church defined in the Counsels of Nice and Trent, and hath been the means whereby the Catholic Church hath conserved until now the word of God, and therefore the contrary open Heresy, being opposite unto God's express words which I have put down in the beginning of this chapter, and to the belief of the old Fathers, of general Counsels, and of the Church.  
84 The text, all scripture is profitable etc. is answered in the first book. 
c. 4.  It is profitable, true, but it is not all sufficient. It is sufficient too in one kind; for the written word; but nor in all kinds, not all-sufficient. Tradition and divine Assistance, are necessary too, each in their kind doth concur. Tradition is more general than writing; it delivers the scripture and the sense of it, and can teach also without writing, and did before the Scripture was extant. This Tradition relieth upon the divine Assistance, whereof I have discoursed largely the third book, and need not repeat it here. Particular causes in this lower world are sufficient in their kind, a horse to generate a horse, a man to generate a man, but the effect is not produced without the concurrence of higher causes. The Sun and a man saith the Philosopher produce a man. The inferior and superior causes are sufficient in their kinds, and yet unless the prime and most universal cause doth concur nothing is produced. You are to prove that the scripture is sufficient in all kinds if you will exclude tradition. To all your peaching, your mouth is profitable, and sufficient too in that kind, you need not two mouths; but without a tongue you cannot do it. Mouth and tongue are profitable, and sufficient in their kinds, but you cannot do it without brains, brains and wit are profitable and sufficient in their kinds but all will not serve without learning. So that you see the argument is not good; it is profitable and to all, therefore all-sufficient.  
85. And thus I am come at last to the end of this part also, having answered the chiefest things which you oppose in the decrees of the Church, and shown how the Church representative is uniustly accused of error. The Decrees of general Counsels were believed before Caluin had any School, and will be when he hath never a Scholar. In them is the highest TEACHING AUTHORITY in the world, and therefore the Scholars of jesus Christ must believe what they define. The sheep are not to choose their pasture: old wives and plowmen are not to decide Controversies in Religion: they are not to ascend the Chair and expound Scripture to the world. No, the Pastors must do this; 
Mat. 28. Act. 20.10.21. Ephes. 4.  The Apostles and their successors were sent to teach. God put Bishops to rule the Church; he charged Peter to feed his flock. The pastors are to teach. The sheep to learn.  
86. In general Counsels the Pastors are are assembled, their Authority is united there, to move the Whole, to teach the Church. The Church is to follow their common direction, and therefore it belongs to God's providence to assist them defining; And the whole Church universally doth believe that such Counsels are assisted, and cannot err; learned, unlearned, people, and Pastors, all believe it; and all the Church as I shown you before cannot err. The Apostles did believe it also, and so understood the promise of jesus Christ, 
Act. 15. Io. 16.  when he said that the holy Ghost should teach them all truth. God rules and moves the lower world by the higher. The heaven's virtue doth beget and conserve things here on earth. To the heavens for the regularity of their Motion he hath addicted an Intelligence. Our Saviour hath so disposed his Church, that the Laity are moved and governed in matters of Religion by the Clergy. 
Rom. 20. Rom. 10.  The Pastor's begette and conserve in the people faith by preaching the the word of God. And to the Pastors for the regularity of their Motion he hath left an Assisting Spirit, 
Io. 16.  the Holy Ghost, the Spirit of Truth. The Christian truth is to be learned in the School of jesꝰ Christ: this School is the the Catholic Church: The highest chair in it, is a Perfect Ecumenical COUNCIL. No man hath, or can with any appearance pretend, (as will appear in the examination) a fuller participation of the TEACHING POWER, than such a Council.  
87. To make an end therefore, consider well what I do say. That definition, which the Catholic Church universally, 
Of Church proposition there is more in the third book, where I have also told you how the divine authority, and the Church authority do move both in several kinds, to the same act.  doth take for a sufficient direction of her faith by way of Proposition, IS FREE from error. Otherwise the Catholic Church universally might err, which is impossible, as I have declared in the third book. Now, the Catholic Church universally, doth take the definition of the Council which SHE ESTEEMETH Ecumenical, to be a sufficient direction of her faith by way of Proposition, as I have declared there also. And hence it comes that the definition of a Council ESTEEMED by the Catholic Church, Ecumenical, is free from error. Will you have another way without recourse to such a Council? Take this. What the Bishops diffused (those I mean who are in the Catholic communion) do uniformly teach, is true. If you should oppose, that they are many, and that you cannot know the doctrine of them all being diffused: I would answer, that by their communion with the See Apostolic their doctrine is known sufficiently for this purpose, and their communion is very manifest unto all. Where you must note that it is the exterior profession which I attend unto, 
Proposition  this is easily known, and this, as fare as it is uniform in ALL Bishops in the Catholic communion (be they many or few, so they be all) is WARRANTED by the Holy Ghost: and by this exterior proposition or common doctrine, (whatsoever else any of them think secretly in their minds) I am to be directed. 
Ephes. 4. Mat. 28.10.16.  He, Christ, gave Pastors, that we be not wavering. Teach all Nations, and behold, I am with you. The spirit of truth, shall teach you all truth.  
If you dispute again, meddle not with points, not yet agreed upon among us. Talk not of things controverted in our Schools at this day. The proposition which you oppose, if you will oppose me, must be a Catholic proposition agreed on generally by the Church. Other things I can dispute in our own Schools, and with such as know them better than you do.