The Guide of Faith. OR, A THIRD PART OF THE ANTIDOTE AGAINST THE PESTIFEROUS WRITINGS OF ALL ENGLISH SECTARIES.  
And in particular, against D. BILSON, D. FULKE, D. REYNOLDES, D. WHITAKER, D. FIELD, D. SPARKES, D. WHITE, and M. MASON, the chief upholders, some of Protestancy, and some of Puritanisme.  
Wherein the Truth, and perpetual Visible Succession of the Catholic Roman Church, is clearly demonstrated.  
By S. N. Doctor of Divinity.  
1. Tim. 3. vers. 15.  
The Church of the Living God, the Pillar and Ground of Truth.  
Permissu Superiorum. M. DC. XXI.   

TO THE KING'S MOST EXCELLENT MAJESTY.  
MOST DREAD, AND GRACIOUS SOVEREIGN,  
I know not to whom I should more fitly present these Disputes in matters of Controversy, then to your Highness, who hath Learning to understand, Wisdom to discern, and Authority to command, that Faith and Religion be observed in your Realm; which is most conformable to the Scriptures, and consonant to the doctrine of the Primitive Church, to which you have been pleased long since to submit your Royal judgement, & now of late most prudently forbidden those new-fangled writers, who spurning at the Testaments of their Forefathers, call the Belief of all Antiquity in question.  
Therefore I have here laid open to your Princely View, that unspotted truth, which the Lamb of God delivered upon earth; which the Apostles preached, and committed to writing; which the Ancient Fathers in the first five hundred years sincerely taught, and inviolably manteyned; as I prove, not only by their own irrefragable testimonies, but by the confession also of the Adverse Part: which if your Gracious Clemency would give us leave, under your favourable wings, peaceably to enjoy, and freely to profess (at least in secret without the offence of any) it must needs oblige us more fast to our dutiful Allegiance (of which howsoever in our greatest extremities we shall never be wanting) then all the laws of Conformity, Oaths of Fidelity, or other Punishments can enforce.  
For what more sure band then the tye of Conscience, the obligation of Religion, the seal of Faith, and promise we own to God? which being truly kept, as our Catholic Profession strictly bindeth us, no danger of Treason, no fuel of Sedition, no alienation of Minds from Prince, or Country, can be feared. On the contrary side, if those heavenly bands be once violated by any, in taking an Oath hurtful to their conscience, prejudicial to their Religion, what trust or security can be reposed in them? what hope of fidelity in civil affairs, who in matters divine, in the most weighty affairs of their Souls, have openly committed the deepest disloyalty?  
Wisely was this observed by Princes in former times. When Hunnerike the King of the Vandals had guilefully proposed an 
Victor Vticen. lib. 3. de persec. Vandal. paulo post initium.  entrapping Oath to the Catholic Bishops of afric, those, who refused to take it, he presently banished from their Seas, as enemies to the Crown: Such as condescended to his will, and bound themselves by oath to perform his desire, he mistrusting their fidelity, commanded likewise to departed from their Churches, and never to see them more; because contrary to the law of God, or commandment of his Gospel they presumed to swear. A subtle, yet pernicious devise.  
More commendable was the fact of Theodorike 
Nicepho. l. 16. c. 35. Zonara's, Cedrenus, & Theod. lect. 2. collectan.  King of the Goths & Conqueror of Italy. For when a favourite of his, very dear unto him, to be more endeared, fell to Arianisme which the King embraced, he strait way commanded him to be beheaded, with this cause of condemnation pronounced against him; How should I look thou shouldest be true to me a man, since thou hast not been faithful in thy promise to God? 
Eusebius l. c. 12. de vi. Const. Zo●om. l. 1. hist. c. ●.   
But most prudent, and fittest for my purpose was that of Constantius, Father to Constantine the Great; Who to discover the hearts and affections of his Subjects, caused it to be promulgated to all of his Court at home, & Family abroad, that free choice & liberty was granted them, either by sacrificing to the Idols to continue his Favour, & enjoy their wont honours; or spoilt of them to leave his Palace, his friendship & familiarity for ever. Hereupon, when his Nobles & other of his retinue had parted themselues into two several companies, the one yielding, the other renouncing to sacrifice; the wise Prince sharply rebuked their timidity & baseness who were ready to prostitute themselves tovile Idolatry, for preserving of their temporal dignities; & exceedingly commended the Constancy, & noble Resolution of the others, who rather chose to forsake their preferments than their religion. The former he cassiered as Traitors to God, and unworthy his Imperial Service, For how (said 
A notable saying of of Constantius, Father to Constantine the Great, & his fact ensuing as worthy.  he) can they keep their faith inviolable to the Emperor of the earth, who by so manifest a sign have showed themselues perfidious to the great Monarch of Heaven? These therefore he rejected & banished his Royal palace. Those who by such an apparent trial & profession of Truth were found worthy of God, he adopted into the number of his dearest & most familiar friends: those he placed about him as Gardians of his person: those he more esteemed than Exchecquers full of inestimable treasures; affirming, that they who had been so loyal unto God, would be most faithful also and loyal unto him.  
O that your Princely Wisdom would imitate herein the Father whose son you worthily praise; & set before your Royal eyes, as a precedent to behold, in the supreme Government of your Sovereign Estate! I would to God you would (as you may securely) make the like account of such constant Recusants, who upon just fear of offending God, forbear to yield in points of Faith, to the laws of men! I would their Dutiful Hearts were so well known unto your Highness, as their cause deserveth. Then with that famous Constantius, you would, & might justly esteem them, as the true Friends of God, Soldiers of Christ, Treasures of your Kingdom, Suppliants for safety, & surest Guards of your Crown and Sceptre. In whose persons I humbly prostrate myself at your Majesty's feet; beseeching the divine Majesty so to prosper your earthly Reign, as after many happy years of peaceable government, you may pass from this Transitory to his Eternal Kingdom.  
Your Majesty's most humble, and devoted Subject, S. N.   

THE EPISTLE TO THE READER.  
I Have often heard this principle recorded by Aristotle much celebrated amongst Divines, Quierrat ad pauca respicit, He that erreth looketh into few things. Which 
A principle of Aristotle notably verified in our modern Protestant's  learned axiom of so grave a Philosopher the temerity of Protestants teacheth to be true. For they with partial eye have regard to few things when in matters of faith abandoning all authentical proofs and arguments of credibility, renouncing so many approved miracles, histories, prescriptions, so many infallible traditions & testimonies of truth, they betake themselues to the Scriptures alone, to the main Ocean of Prophetical and Apostolical writings, without card to direct them, or pilot to guide them in that sea of difficulties. They look into few things, when rowing there, they pass over innumerable evident texts which make against them, and take hold of some one which carrieth a little show and semblance of countenancing their fancies. For example, they once read in S. Matthew, The Lord thy God shalt thou adore, and 
Matt. c. 4. v. 10.  him only shalt thou serve. And without further consideration of what homage he speaketh, they peremptorily condemn all religious worship and adoration of Angels, of Saints, of their tombs & relics so often intimated in other places. They once read in S. john: It is the spirit that quickeneth, the flesh profiteth nothing, and thereupon they deprive their own souls of the inestimable profit of Christ's vivifical 
joan. 6. v. 63.  and real flesh in the sacrament of the Altar, notwithstanding it be constantly avouched by the Apostle, by S. john & all the rest of the Evangelists. They once read: That Christ is the propitiation for our sins, That he paid for us a full and perfect ransom, 
1. joan. 2. v. 2.  and they deny all Canonical or voluntary satisfactions, all works of penance or expiations of sin, to which the Holy Ghost very often most earnestly exhorteth us. The like unadvised and precipitate rashness I might note in all other articles in which they swerve from us, but it shallbe enough to specify it further in their chiefest article of justification, 
Hosius l. 1. de haeresibus nostri temporis: citatur apud Prateolum verb. lustificatorij. Gen. ●5. ad Rom. 4. Rom. 5. v. 19  wherein they are so headlong as no sooner do they find any one word sounding to their purpose, but they obstinately cleave & stick fast unto it. For one Protestant readeth (as Hosius diligently pursueth this matter) Abraham believed, and it was reputed unto him for justice. And thence he gathereth his imputative justice, by only faith. Another readeth: we are justified by his blood, & he inferreth that the precious blood of Christ is our justice. Another readeth: As by the disobedience of one man many were made sinners: so also by the obedience of one many shallbe made just, & he feigneth Christ's obedience to be the garment of our justice. Another readeth: he rose for our justification, and he 
Rom. 4. v. 25.  accounteth Christ's resurrection our heavenly vesture. Another readeth: The holy Ghost shall argue the world of justice, because I go unto my Father, and he 
joan. 16. v. 8. & 9  strait way affirmeth Christ's passage to his Father to be our robe of righteousness. Thus they device above 
Prateolus in elencho verbo lustificatorij-  twenty several opinions, of that one substantial point of justification alone.  
Again they look into few things not only in adhering, but chief in expounding such particular passages as they first light upon: for neglecting the public spirit & voice of God which speaketh in his Church, neglecting the general tribunal and consistory of the world, they harken only to the outward letter, and to the private spirit which resideth in themselves, by them only they interpret and by them only they willbe tried whether their interpretation be good or no. As if a thief accused of felony would deliver his own tale as he frameth it, 
Protestant's are fitly compared to the guilty person who admitteth no trial but his own.  and admit no examination of witnesses, no trial of jury, or sentence of judge, no former precedents or decisions of like case, but his own information & voice of his Sovereign diuulged in his law, which he maketh to sound as himself liketh best; were not this to stop his ears against all testimonies but his own, to refuse all trial or judgement which he himself being guilty doth not pronounce, and yet such is our adversary's dealing. They expound Scriptures as their secret spirit inwardly persuadeth them, and they will try their spirit by no other touchstone, then by the public word of God interpreted by themselves. We appeal to the judgement of the present Catholic Church, they contemn her sentence; we ascend to our Ancestors that have gone before us, they cut off at one clap the usage, practice, and prescription of a thousand year's space; we repair to the Doctors, & Fathers of the primitive Church, to the general Counsels, and their authentical decrees, to the very sentences of Scripture explained by them, they regard them not any further than they agree in their opinion with the word of God. At last we summon them to their own Court, we press them with the authority of Protestant writers, they answer, they were men, they might err, no man is bound 
D. Whit. defence tractat. 3. c. 7.  to follow them any further than they follow the truth. And so these new Reformers will judge alone what is truth and who are followers and embracers of it. 
The common shift of Protestants in answering their own writers alleged against them.   
They look into few things when challenging at least in outward show one or two, they despise all other Sacraments of God & ancient ceremonies of the Church. When pleading for faith alone, they gain say the value of works, and supernatural dignity of infinite virtues. When scandalised at the licentiousness of some dissolute livers in the Catholic Church, they admire not the heroical acts and resplendent sanctity of so many zealous Prelates, devout Priests, Religious Friars, Monks, Nuns, and whole armies of Saints, which flourish therein. When dismayed with the feigned impossibility of keeping Gods Commandments, they lift not up their eyes to his Evangelicall Counsels and works of supererogation. When dazzled with the Sun of Christ's glorious morits, they see not the beams of light and abundant merits he deriveth unto us. They see not the efficacy of his sacraments, the dowries of his grace, the full indulgence and remission of our sins, the inherent beauty and splendour of justice by which he garnisheth upon earth the souls of his servants.  
They look into few things in perusing the ancient Fathers. When reading in S. Augustine for example, That he is a miracle, who seeketh for miracles 
August, l. 22. de c vit. Dei cap. 8.  to believe, they conclude thereupon that all miracles have ceased, not weighing the occasion of S. Augustine's words, not attending to the miracles which in the same Chapter he mentioneth to have been 
S. Cyprian serm de lapsis post medium. S. Gregor. Nazian. in laudem Cypriani. Demonum profligationem, morborum d●pulsionem, futuram rerum praescientiam, quae quidem omnium vel ●ineres ipsi Cypriani, modò fides adsit, efficiunt. Vide etiam illum in funere patris. Chrysost. l. cont. Gentiles. Quotidiana ● Martiribus miracula eduntur. Hieron. Ep: 22. ad Eustoch. vide miracula diversa ad Sanctorum monumenta ●dita. Read him also de muliere septies icta, & in vita Hilarionis.  supernaturally wrought by the Relics of S. Steven: Not harkening to the miracles which S. Cyprian S. Gregory Nazianzen, S. Chysostome, S. Hierome, a thousand historiographers very plentifully recount & the powerful hand of God in sundry Countries daily atchieveth.  
They look into few things when angled with the conterfet bait, and vain promise of truth cast forth by their gospellers, they dive not into the manifold absurdityes, and open repugnancies implied in their doctrine. They consider not their corruptions, falsifications, detorting of Scripture, and racking of the Fathers which they commonly use to writh them to their purpose. Thus they skim of in Luther, in Caluin & other their predecessors, the froth of their noweltyes, and overslip diverse notorious barbarismes, diverse atheistical and blasphemous speeches couched in their writings, which have been often laid open by the learned of our side. Yet to approve the vigilancy and wisdom of our sovereign King JAMES, who hath prudently inhibited the reading of such new brewed and poisoned works, to the noble students of his two famous universities, I will briefly insinuate some few of Caluin, the chief late Novelist, his Atheisms, wherein he appeacheth the divine goodness itself of injustice, impotency, & dissimulation, his beloved son Christ jesus of ignorance, incongruity in his speech, superfluous inferences, rashness, timidity & desperation. The immaculate Virgin his dearest Mother, of sinful enclosing the omnipotency of God within the bounds of Nature. For first he often inculcateth, that God is chief author of his own just vengeance, and Satan is but only a minister thereof. That God 
Calu. lib. 1 inflit. c. 18. §. 1. 2. 3. &c & l. 2. c. 4. §. 2. l. 3. c. ●1. Ibid. l. 3. c. 23. §. 8.  purposeth, willeth, moveth, loveth, and commandeth the wickedness of sinners, their obstinate blindness and hardness of heart. Then, that th● will of God is a necessity of things. From whence it ensueth that the reprobate necessarily sin by the appointment of God, which they cannot avoid, and that God is unjust for punishing them without cause. Likewise it followeth that sin itself is no sin, but an upright action consonant unto reason. For the will of God (saith Caluin) 
Calu l. 3. c. 23. §. 2.  is so the highest rule of righteousness, that whatsoever he willeth, even for this that he willeth it, it ought to be taken for righteous But God (according to him) willeth sin, therefore sin is righteous, good, & according to rule.  
Secondly it followeth, that Good decreeth those 
Ibid. l. 1. inflit. c. 18. §. 13.  things with his secret purpose, which he hath openly forbidden by his law, and so he both willeth and willeth not the same thing, which without dissimulation or contrariety cannot be conceived. Besides he denieth God's absolute power of effecting all things. 
Ibid l. 3. c. 23. §. 2.  We trust not (quoth he) in the feigned devise of absolute power, which as it is profane so worthily ought it to be abhorred of us. No less impious is he against God, then malapert and audacious against our Saviour Christ in accusing him of ignorance: That he knew 
In c. 24. Matt. 36. Matt. 21. v. 18. In cap. 9 Matt. v. 2. Quod quidam existimant Christum divinitùs conscium fuisseipso●um fidei quae occultantiùs lat ebat. mihi coactum videtur. Matt. 7. v. 12. Calu. in eum locum, Superuacua est illatio. Calu. l. 2. instit. cap. 16. §. 12. Ibid. §. 10. Ibidem.  not as man the day of judgement, nor of what kind the fig tree was that grew by the way side, nor the inward thoughts of the heart saying, That which some think that Christ was acquainted from above with their saith which lay held within, seemeth to me aforced & astrayned thing: he accuseth him likewise of incongruity in his speech to wit, That Christ promiseth from God reward to fasting is an improper speech: of superfluous inference, for when Christ inferred, All things therefore whatsoever you will etc. Caluin giveth it this gloze, It is a vain or superfluous illation Of timidity and searefulnes in these words; Thiefs and other evil doers do obstinately hast to death, many do with haughty courage despise, some other do mildly suffer it. But what constancy or stout courage were it for the some of God to be astonished, and in a manner stricken dead which fear of it etc. how shameful a tenderness (as I said) should this have been to be so far tormented with fear of common death as to melt in bloody sweat, and not to be able to be comforted but by sight of Angels. Whereupon he brayeth forth another sacrilege, that our Saviour besides his corporal death suffered the death of his soul: he suffered that death wherewith God in his wrathstriketh wicked doers. He felt the rigour of God's vengeance in his soul, he suffered the terrible torments of a damned and forsakes man His 
Matt. 26. Calu. in harm. super eum locum v. 38. Calu. in harm. in c. 27. Matt. v. 46. Sed absurdè videtur Christo elapsam desperationis vocem: solutio facilis est, quamuis enim sensus carnis exitum apprehenderit, fixa tamen stetit sides in cord. Calu. in harm. in. c. 1. Luc. v. 34. Videtur Sancta virgo non minus malignè Dei praesentiam restringere quàm priùs Zacharias etc. nec magnopere laborandum est ut eam purgemus ab omni vitio. Calu. l. 3. insti. c. 20. §. 24. & 27. & l. de rat. reforma. Ecclesiae, sanctos vocat laruas, carnifices, umbras, bestias.  v●nome is not yet spent. He traduceth also the divine Wisdom as rash and inconsiderate in those words which he uttered: Father, if it be possible let this cup pass from me This prayer (saith Caluin) of Christ was not premeditate but the force and extremity of grief wringed from him this hasty speech. To which a correction or recalling was presently added; The same vehemency drew from him the present memory of the heavenly decree; At length he concludeth, that Christ was so amazed with fear at the judgements of God as he was droven to despair, at least in outward words. For objecting to himself how absurd it should seem that a speech of desperation should fall from ●hrist, he answereth: The solution is easy, for although the sense of flesh did apprehend destruction, yet faith remained stable in his heart: as though he should say his tongue uttered words of despair although his heart were still fixed in God. Where the son of God is thus blasphemed can the Mother of God be free from disgrace? the venomous wretch very seldom discourseth of that heavenly Queen, but by a word which he uttereth you may throughly ghesseat his malicious spirit. Upon that question of our Ladies to the Angel Gabriel, how shall this be done etc. he maketh this comment: The holy virgin seemeth no less spitefully to restrain the power of God then before Zacharias did etc. Neither ought we to labour much to free her from all vice. I omit how he termeth many other Saints, Goblins, or Night-ghostes, shadows, Butchers and beasts. The filthiness I have already discovered is more then enough to justify our Majesty's prohibition 
Aegidius Hunnius in libro cui titulus inscribitur Caluinus iudaizans, etc. Illiricus in defence. confess. Aug. c. 7. Osian. in Enchirid. count. Caluin. c. 7. pag. 198.  of such devilish works, and to terrify all Christians from reading of them, which men of his own sect (if Protestants combine in one sect) have already detested & proscribed as full of judaisme, Arianisme, and other most execrable heresies: whereof Aegidius Hunnius a Lutheran doctor and professor of divinity in the university of Wittenberg hath printed a book, whose title beginneth thus Caluinus judaizans etc. Caluin judaizing, or playing the jew, and Illiricus a prime sectary of their profession giveth testimony that calvin's liturgy is defiled not with one only sacrilege, & that it hath carried innumerable souls into eternal perdition. Luke Osiander another Protestant confuting certain assertions of the Caluinists calleth them a gulf, whirlpool, or hell of Caluinian doctrine.  
Besides these Lutherans Castalio a Sacramentary 
Humfred. de rat. interpret. l. 1. pag. 26.  much commended by M. Doctor Humphrey, so fare abhorreth the opinion of Caluin in feigning God to be the author of sin, & damnation in the reprobate, as he distinguisheth that supposed God of 
Castal. in l. ad Calu. de praedestin.  Caluin from the true God described in the scripture: his words are these: The false God (that is the God which Caluin frameth to himself) is slow to mercy, 
See the judgement of Protestants concerning Caluins holding God to be the Author of sin, and damnation.  prone to anger, who hath created the greatest part of the world to destruction, and hath predestinate them not only to damnation but also to the cause of damnation. Therefore he hath decreed from all eternity, and he will have it so, & he doth bring it to pass that they necessarily sin; so that neither thefts, nor murders, nor adulteries are commited but by his constraint & impulsion. For he suggesteth unto men evil & dishonest affections, not only by permission but effectually (that is by drawing them to such affections) & doth harden them in such sort that when they perpetrate evil they do rather the work of God than their own: he maketh the devil a liar, so that now not the devil but the God of Caluin is the Father of lies. But that God which the holy scriptures teach is altogether contrary to this God of Caluin etc. Immediately after, for the true God came to destroy the work of that Caluinian God: & these two Gods as they are by nature contrary one to another, so they beget and bring forth children of contrary dispositions, to wit, that God of Caluin children without mercy proud etc. Hither to Castalio. To whom I add the like censure of Stancarus a Protestant also of no small fame who writing to Caluin saluteth him thus: What devil 
Stancarus cont. Calu. K. 4. Vide etiam lib. de Tri. K. 8.  O Caluin, hath seduced thee to speak with Arius against the son of God, that thou mightst proclaim him to be deprived of his glory, & now to entreat to have it given him, as though he had not always had it? That Antichrist of the North whom thou dost impudently adore, Melancthon the Grammarian hath done this. At length he concludeth with this earnest admonition: Beware (O Christian Reader, & especially all you Ministers) beware of the books of Caluin, and principally in the articles of the Trinity, Incarnation, Mediator, the sacrament of Baptism, & predestination: For they contain wicked doctrine & Arian blasphemies: In so much as the spirit or soul of burned Seruetus may seem according to the Platonists to have entered into Caluin. So he. Whose caveat, or serious admonition, together with the prohibition of our Sovereign, & censures of God's Church, willbe a warning I hope to my dearest Countrymen, to abhor the writings of that Arian, servetian, judaical, Simonian, Manichean Sectary, whom Heaven and Earth, God and Man, Cathelikes and Protestants, Lutherans and sacramentaries, justly condemn of such hateful impieties.   

THE PROEM.  
THE most sublime and weighty subject of this present Discourse, is of such importance, as it is the principal ground, on which dependeth the whole decision of all other debatable controversies. For the Church of God, is (as Epiphanius writeth) the king's high way, by 
Epiphan. haeres. 85.  which a man is sure to travail towards the truth. And Eusebius Emissenus: The faith of the Catholic church 
useb. or Eucherius hom. 2. de Symbolo.  is (saith he) the light of our soul, the gate of life, & the ground of everlasting salvation, whosoever forsaketh this, doth follow his own head, as a most bad guide, whosoever doth think, that by his own wit, and understanding, he can attain to the secrets of supernatural misteryes, he 
Origen ho. 8. in Livit. tract. 29. & 30. in Matth. & hom 6. in Ezech. Iren. l. 3. c. 3 & 4. Augu. in psal. 103. l. 7. cont. Crescon. c. 33. & ep. 118. Field in his epist. dedicatory before his first book.  doth just like unto him, who without a foundation would build a house, or letting pass the door, would enter by the roof, or like unto him, who in a dark night going without a lantern, doth with closed eyes cast himself headlong into a deep dungeon. Origen, Irenaeus, & S. Augustine inculcate the same. In so much, as M Field ingenuously avoucheth, There is no part of heavenly knowledge more necessary, then that which concerneth the Church. For, seeing the controversies of Religion 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 them, what remaineth for men desirous of satisfaction in things of such consequence, but diligently to search out which among all the societyes of men in the world, is that blessed company of holiness, that household of faith, that spouse of Christ, & Church of the living God, which is the pillar and ground ●f truth, t●at so they may embrace her communion, follow her directions, and rest in her judgements. I would to God all Protestants would yield to the advice of this Protestant writer, in seeking and adhering to the true Church, which that they may the easier do, I address this Treatise unto them, wherein I will first lay open, what the Church is, and who are of it, Then that it is one, visible, & apparent, never hidden, or obscure; That it cannot fail or err; That it is the mistress of faith, or supreme judge of all our spiritual debates; That no salvation can be hoped out of it; Lastly, that there be certain marks, whereby it may be infallibly known. By all which, I will manifestly decipher the Roman Church, spread through the world, to be the only house of God, and haven of salvation, & no conventicle of Protestants no assembly of sectaryes whatsoever.  
This controversy I should have laid in the beginning as the corner stone or marblestay of all other disputs; yet because the adversary complained of the advantage we took, in overswaying him still with the power of the Church, and that we declined to enter within the lists of holy Writ: I omitted to oppress him with her authority, until in other main questions, I had given him the foil by the testimonies of scripture. God of his infinite mercy give him grace to see his errors, and acknowledge his fault, lest by swelling pride, and stubborn 
Isa 6. v. 9 Marc. 4. v. 12.  rebellion, he be forsaken with them, who seeing saw not, nor hearing understood the embassy of life delivered unto them.   


CHAP. I. Wherein is examined, what the Church is, and who are of it.  
TO begin with the Etymology of the Church's name (ever fearful and fatal to Heretics) the latin word Ecclesia, a Churth, is derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to call, or assemble together, because the members of the Church are called by God from infidelity to faith, from error to truth, from impurity & uncleanness, to sanctification & holiness. Whereupon S. Paul writeth to some of them by this title, 
1. Cor. 2. v. 2.  to the sanctified in Christ jesus called to be Saints: and S. Peter, He that called you out of darkness to an admirable light. The end of this happy calling is to enrich us here, with the blessings 
1. Pet. 2. v. 8.  of Christ, to reward us hereafter with the sight of his countenance, with the glory of his king doom. Both which the foresaid Apostles lively express. S. 
1 Pet. 3. v. 9 1. Tim. 6. v. 23.  Peter, Unto this you are called, that you may by inheritance possess a benediction. S. Paul to Timothy, Fight the good combat of Faith, apprehend eternal life wherein thou art called. Not that all who repair unto the Church arrive unto this immortal happiness, but that it is the intent & purpose of God to set us in the way & direct us thereunto, when by him 
1. Cor 1. v. 8.  we are called (as Paul sayeth) into the society of his son jesus Christ our Lord. Whereupon a great question here ariseth between 
Ambr. in comm. in c. 2. 2. Tim. Aug libel. de haeres. haer. 88 Aug ibid. haer. 69. & l. 3. contra Parm. c. 2. Wicklif. apud walden. tom. 1. l. 2. c 8. & 9 Husse art. 1. 2. 3. 5. 6. ut habetur in Concil. Constant. sess. 15. Whitak. contro. 2. q. 1. c. 3. Fulke in c. 3. 1. Tim. sect. 10. Whitak. contro. 2. q. 1. c. 3. Whitak. contr. 2 q 3. c. 3. Ibid. q. 1. c. 3. 4. 5. 6. & cap. 7. Quaest. 5. pag. 301. q. 1. c. 10. & q. 3. cap. 3. fol. ●12. & 213. & q 1. c. 6. & 7.  us, & our adversaries. First what maketh us of this society of the son of God, for seeing the main army of this selected company is so great, as it filleth the whole world, is dispersed throughout all nations, is distinguished by diverse languages, laws, rites & customs, the chief difficulty is what linketh & combineth them together in the band or family of Christ  
2. The Novatians taught as S. Ambrose noteth, that is was entire purity, which made this convinction, affirming the pure, only, and entirely just to be of the Church. Of which opinion the Pelagians also were, who required hereunto the full compliment, & absolute perfection of all kind of such virtues, unto which by their labour & industry they presumed to attain. Secondly, the Donatists craved not so much; they indeed exacted grace & justice, receiving only the good and just into the fold of Christ, and excluding all grievous sinners; yet not the weak and imperfect as the former did. Thirdly, Wickliff & john Husse desired neither complete sanctity nor any dram of inward grace, but the outward election and predestination of God, avouching all the predestinate, & none else to appertain to the true Church which is the body of Christ. Of this triple generation of prodigious broods Whitaker, with whom Fulke seemeth to agree, begettethone hideous monster form & composed of them all together, saying: The Catholic Church consisteth not of any wicked and reprobate, but only of the elect, just, holy, & predestinate. Yet if you believe his words, he differeth from the first opinion, because he taketh neither just men as the Novitians, nor perfect as the Pelagians, for such as have not their faults & imperfections; he dissenteth from the second, because he excludeth none once justified by true belief, let thence all into never so detestable crimes: He varieth from the third, because he requireth internal faith in the predestinate, before they can be admitted into the lap of the Church. And then he cunningly complyeth with them all again, affirming no faults, or imperfections to be imputed to the holy & regenerate, nor any grievous crimes, to be hurtful to the just, or make them lose their justice, all the faith full to be righteous, and just, and none truly faithful, but only the elect. Thus he playeth fast and lose; and useth many juggling tricks which I shall most plainly discover hereafter.  
3. Now I declare, that not the perfect, just, and elect only, but that the wicked reprobate and much more the imperfect are lodged in the house of God, as S. Augustine largely proveth by many parables of holy scripture, 
Aug. l. 3. c. 2. 9 12. 28. contra Petil. & Dona. post. collat. c 4. & 6. Matth. 3. 13. 15. 25. 2. Tim. 2.  where Christ speaking of his Church, resembleth it to the floor of our Lord, in which there is wheat & chaff, To the net cast into the sea, in which there be good and evil fishes, To the kingdom of heaven, in which there are wise & foolish virgins, To the Field in which the cockle groweth with the good seed, until the harvest, that is the wicked & reprobate are mingled with the just until the end of the world, To a great house wherein there be some vessels of honour, some of contumely. The Church of the Thessalonians, the Church of the Corinthiains' S. Paul acknowledgeth to be 
2. Thess. 3. 1. Cor. 4. 1. Cor. 1. 1. Cor. 6. 1. Cor. 3. Whitak. con. 2. q. 1. 2. Fulke in c. 22. Matth. sect. 2. August. tract. 6. in joan. Cypri. l. 4. ep. 2. Hieron. in dial. count. Lucifer. Fulg. l. de fide ad Petra c. 43.  true Churches, in which there were some not withstanding walking inordinately, some puffed with pride, some contentious, some injuries & frauds, some such fornication, as was not to be heard of amongst Gentills. M. Whitaker & M. Fulke in defence of themselves & their patrons answer: All these things are understood of the particular visible Churches, not of the Catholic Church, in them the good & bad presever together, not in this. But either the Catholic Church, is also visible, or else no society can the good have, no communication together, which is essentially required to the nature of a Church. Besides S. Augustine expressly saith: We confess in the Catholic Church, both the good to be, & the evil, but so as corn and chaff. The same is confessed by S. Cyprian, S. Jerome, & S. Fulgentius, of which more in due time.  
Again, if the just only be of the Church, the sacrament of penance could not be administered to grievous sinners who are out of the Church, the Pastors, & prelate's, who fall into sin should fall from the Church and as Wickliff dreamt lose their Prelacy and government of their subjects; the subjects should be discharged of their obedience, & a sea of confusion would ensue. The like would follow if the elect only be members of the Church. For how should we know who be elect, whom to hear, whom to obey, to whom we should link & conjoin ourselves; yea what company or society can the predestinate make, who have no band, or combination the one with the other. For 
S. Thom. 1. part. q. 23. art. ●.  predestination (as S. Thomas teacheth) produceth nothing in the predestinate, but is only a decree, & ordinance in the mind of God. Further if the elect be always incorporated in the body of Christ, how could S. Paul say to the Ephesians, you 
Ephes. 5. v. 7. 1. Pet. 2. 9 Rom. 8. v. 9  were once darkness but now light in our Lord. Or S. Peter, sometime not a people, now the people of God. Or S. Paul to the Romans, if any man have not the spirit of Christ, the same is not his. But many of the predestinate follow the desires of the flesh, live in error, & ignorance, have not the spirit of Christ, therefore they are not as yet his. Whereupon our Saviour sayeth, I have other sheep who are not of this fold; who 
joan. 10. v. 16.  stray abroad & are not as yet called to the fold of my Church, & many are called, & continue therein, whom he in the end will utterly forsake, & say, nescio vos, I know 
Matt. 25. v. 12.  you not. In fine to quench the coals of this already covered, & raked-up heresy, he again reporteth of a reprobate person found at the marriage feast of his spouse, at the banquet of his Church, who bound hand & foot was cast into utter 
Matt. 22. v. 13.  darkness. And he sealeth up the parable, and mouths o● our adversary's with this terrible conclusion, Many are called and few elected, that is, many are called and truly remain in the bosom of the Church, who are not chose● and elected of God. Therefore to understand what it is 
S. joan. 1. ep. cap. 4. Three Unions with Christ in this life.  which incorporateth in the outward body of Christ, yo● must know that there be three unions with him in this life, two internal, the other outward or exterior. Th● first and perfect internal conjunction is by grace an● charity, of which S. john: He that abideth in charity dwelleth i● God, and God in him. The other internal is by Faith, whic● 〈…〉 spark of heavenly breath, an imperfect spiritual beginning, or supernatural habit tending to eternal life, yet not able to justify without the flame of charity. The third is merely exterior in outward profession and show of faith by reason of our external, and Catholic Commnnion with true believers. And albeit the first conjunction of love, be necessary to make us lively members of Christ, yet the last is sufficient, to billet us in the house, or outwardly conjoin us to the fellowship of his militant Church, which may be thus defined.  
5. It is a society, or company of men, linked and combined together, 
The Church defined.  in the same profession of Christian faith, & use of sacraments under lawful Pastors, chief under one head, and vicar of Christ the Pope of Rome. More briefly S. Cyprian, The Church is the assembly of people united to the Priest, and the flock adhering to the 
Cypr. l. 4. ep. 9  Pastor. Whereby it appeareth that all who openly participate in her service, sacraments, and communion, under the obedience of a head, be they heretics, infidels, or ne●●r so grievous sinners, so long remain of this visible body, until either by public Apostasy they revolt, by heresy rebel, by schism depart, or by ecclesiastical censures are banished her society. The Catechumen notwithstanding are only (as S. Gregory Nazianzen writeth) 
Greg. Nazian. in vestibulo pietatis.  in the p●rch of piety, and not as Whitaker surmizeth, in the lap of the Church, until they be incorporated by baptism, no more are public Apostatas, open heretics, schismatiks, and excommunicate persons. They because they voluntarily forsake, rebel, or break the bands of this united company: These, because they are utterly rejected & cassiered her followship. Howbeit if they be unjustly banished, and persever in the favour of God, they may be saved, as the Catechumen are by their fervent desire of being of it. So likewise the predestinate not yet called, are not actually of the fold of Christ, but only in potentia, 
Field in his first book of the Church c. 8. fol. 17.  in power according to the full designment & intent of God, which distinction with certain sentences out of S. Augustine, M. Field borrowing from Cardinal Bellarmin, & D. Stapleton, vaingloriously citeth and urgeth against them, thereby to make the simple believe, he refelleth the sayings of those worthy men, when he repeateth the lessons he learneth of them. That the elect are not actually of the Church before they be called, is proved already: That naughty Christians are, the parables before mentioned do witness: That secret heretics and schismatical dissemblers likewise are, this place of S. john perspicuously insinuateth: They went out from us, but they were not of us. 
1. joan. 2. v. 18.  Where S. Augustine hath these words: All heretics, all schismatics have gone out from us, that is, have gone out of the Church etc. If before they went out they were not of us, many are within, they have 
August. Tract. in ep. joan.  not gone forth, and yet are Antichristes: and then; And they that are within, are truly of the body of our Lord jesus Christ etc. They are so in the body, as ill humours, when they are vomited forth, the body is eased. And Origen: Here in Jerusalem (that 
Origen ho 21. in joshua  is in the Church) there be certain jebuseans, who both in faith, and manners, are perverse, and wicked.  
6. Our sectaryes object, that the Church is holy, 
The first objection.  therefore it cannot harbour in her bosom, either the wicked or hidden heretic. I answer it is holy, by reason of the just, and virtuous, who are the principal portion of the Church, albeit she abound with too many Hypocrites, and therefore useth these words of herself: 
Cant. 1.  I am black, but fair. Black through the multitude of sinners, fair through the beauty of the just. She did not say (as S Augustine noteth) I have been black like the tabernacles 
Augu de doct. Chri. l. 3, c. 3●.  of Cedar, I have been fair like the skins of Solomon, but both ●he avoucheth herself to be, by reason of the temporal unity and conjunction of good and evil fishes within the same net.  
7. How can they (say the adversary's again) be 
The 2. objection.  members of Christ, who are slaves of sin, and servants of the Devil? I answer, they may be slaves of sin in one respect, and dead members of Christ in another, they may outwardly belong to him, and inwardly to Satan, 
August. in psal. 47.  witness S. Augustine, who saith: They who participate of the sacraments, and want good manners, are said to be Gods, & not to be Gods. They are said to be his, and to be as strangers: his for the form and show of pretty: not his for the loss of virtue, or his n●mer● non merit●, that is, his by tale and account, not his by worth or merit. In another place the same S. Augustine: Of the holy Church every 
De unitat. Eccless. c. 1●.  Christian acknowledgeth it to be spoken, as the lily amongst thorns, so my beloved amongst daughters. Wherhfore doth he call them thorns? But for the malignity of their manners. Wherhfore daughters, but for the communion and participation of sacraments. Therefore when S. Augustine, or others deny the wicked to be members of Christ's Church, they mean they are not lively, but dead, and withered members, like ill humours, superfluous excrements, putrified and decayed parts, which so long clean unto the body of man until they be separated o● c●t away, who although they partake not the benefit of life, although they reap no fruit themselves, by reason of their society & communication with the just, yet the holy Ghost may use their office and jurisdiction, if they enjoy any, to the profit and commodity of his servants.  
8. Other objections they make, some out of scripture, some out of S. Augustine where the predestinate are 
The third objection. joan. 10. & 11. & 2. Tim. out of Augu. l. 5. c. 27. de bapt. count. Donat. l. de correp. & gra. c. 9  called the sheep of Christ, & sons of God before they be called, and whilst they remain blinded with error. I answer, one may be the son of God, either formally according to present grace, or finally according to the prescience, and predestination of God. The scriptures & S. Augustine call them sheep, and sons not after the form● but after the later manner. After which sort S. Augustine often denyeth the just not predestinate, to be either members, sons, or sheep of Christ, but rather goats, or wolves, because God forseeth, that for want of perseverance, to such final misery they will precipitate themselves. His words are these: According to prescience, and predestination, 
Augu. tract. 45. in joan.  how many sheep without, how many wolves within etc. What is that I have said, how many sheep without? How many live wantonly how, who will become Christians: how many blaspheme Christ who shall believe in Christ etc. And how many praise God within, who will blaspheme him: are chaste and will play the wantoness: are sober and willbe hereafter overcharged with wine: stand and will fall: & they 
2. Tim. 2● v. 18.  are not she. For I speak of the predestinate, of them I speak whom our Lord knoweth who be his. So he. Avouching plainly, that many reprobate be with in the precincts of the Church, by profession of faith, although they be without in forefight of God, and diverse of the predestinate without by conversation & perversity of manners, who are notwithstanding within in the hidden prescience and decree of his election, and will in due time by real admission retire themselves to the camp of his chosen flock.   

CHAP. II. Wherein is discussed, whether the Church be one, or many: one visible which we ought to obey, another invisible, which we ought to believe: against D. Whitaker, and D. Fulke.  
ALBEIT M. Field distasting the doctrine of his masters, who feign two distinct & several Churches, laboureth with all art to gloze their sayings & writh them to some right construction, yet the words of Whitaker no art can delude, 
Field in his first book chap. 10. Whitak. count 2. q. ●. cap. 14. fol. 125.  no daubing hide, no cunning overcast. Hear him speak: We say (quoth Whitaker) there are two societyes of men in the world, that is, two Churches etc. To the one the predestinate belong: To the other the reprobate. The same he prosecuteth in diverse places, both before, and after, affirming one of these Churches to be wholly inuisi●●●▪ the 
Cont. 2. q. 2. c. 1. & q. 1. c. 3. 7. 8. 19 & q. 4. c. 1. 3.  ●ther visible. The one comprising the sole company of elect, the other, consisting of good, and bade mingled together; the one against which no tentation, no persecution, no not the gates of hell can prevail, the other, which may perish, decay, be drowned with errors, and overwhelmed with tempests; That only he supposeth to be holy and Catholic, this not so; that known to God alone, this also to men; that the true Church mentioned in the Creed which 
Ibid q. 1. c. 13. & q 2. c. 1. Quaest. 4. c. 3. Fulke in c. 3. Matth. sect. 3. & in c. 22. Matt. sect. 2. Cant. 6. joan. 10. 1. Cor 12. 1. Cor. 10. Ephes. 5. Ibid. Aug. in illud. psal. 21.  we are taught to believe, this the outward assembly whose communion we ought to observe, whose commandments to follow. To be brief, the former he severeth into two parts, into the triumphant and militant etc. In the triumphant (saith he) are only good, no reprobate, so likewise in the militant: the triumphant is invisible, the militant also invisible. The later he deuideth into sundry particular Churches, as into the Church of England, Geneva, Zurike, etc. of which he composeth one universal visible Church. This is whitaker's confused Church, ●hich Fulk his colleague, following Caluin, in many points stiffly maintaineth against the whole current of holy Scriptures.  
2. For they every where inculate one Church, one spouse, one camp, one heavenly city, & house of God. The holy ghost in the Canticles saith una est columba mea, me is my done, Christ maketh it one fouled. S Paul, We are all baptised into one body. And when he speaketh of the Church he useth always the singular number, Be with out offence to the Church of God: This is a great sacrament I say in Christ, & in his Church. Again, Husbands love your wives, as Christ also loveth his Church. S. Augustine to this purpose interpreteth that verse of the Psalm, ●rue de manu canis unicam meam, deliver my only one from the claw of the 
* By the dog Eusebius understandeth the Devil, whom the Heathens feigned to be the three headed Cerberus. Cypr. de unit. Eccle.  dog. Where by his only one he understandeth unicam Ecclesiam, his only Church. S. Cyprian proveth it diverse ways, & illustrateth it, with many fine similitudes. By the fountain which is only one although divided into many rivers, By the root, or tree, which is one, albeit it brancheth into diverse bows, By the light of the sun, which is one notwithstanding is casteth forth sundry beams; so the Church is only one, howbeit ●he stretcheth her dominions into innumerable Counteryes. The same he confirmeth by the Coat of Christ without seam, which figured his one and undivided Church. But I will not departed from the oracle of the Apostle.  
3. When S. Paul calleth christ head of the body of the church, Of what Church I pray is he head? of the invisible, 
Coloss. 1. v. 17.  or of the visible? If of the invisible, the visible is without a head, if of this, that is a headless monster, or if of both, one head you prodigiously join to sundry bodies. Likewise the same Apostle saith, I have despoused you to one man 
2. Cor. 11. ●. 2.  to present you a chaste virgin unto Christ. Where I ask which is that chaste virgin & spouse of our Lord? your invisible Church? Then your visible is a harlot, a concubine, no virgin of Christ; and yet it was a visible Church, to which S. Paul wrote, visible which he converted, and preserved in chastity of truth, which he, undefiled, despoused unto Christ. Therefore if your visible also be made his spouse together with the invisible, two spouses 
As Christ cannot have two spouses, so neither two churches.  you betrothe unto him, not one virgin, as the Apostle writeth, pure, & incorrupted, but two, one which cannot be defiled with adulterous error, the other which may dishonour her husband, & play the harlot. And ar● we bond to believe the one, & converse with the other▪ believe in the chaste virgin & follow her that may fall into adultery, believe in her that cannot beguile us, & embrace her counsels, that may lead us into pernicious & damnable deceits. O God what in jury were this to thee, what abuse to men? For to what end didst thou grant such privileges unto thy Church? why didst thou build it upon a rock, guard it with thy Angels, endow, it with thy spirit, assist and protect it with thy daily presence, but that we might securely converse & communicate with it? Did he afford these prerogatives to one Church, command us to believe in it, and after guide us, govern us, nay deceive us with another? as Laban deceived jacob, promising Rachel, & beguiling him with ●ia. 
Gen. 29. v. 19 & 23.   
4. Is not the Apostolic Church, is not the Catholic Church, the true Church, which y●● believe 〈◊〉 what Church is Apostolic, but that which the Apostles planted with their preaching, edified with their lives, watered with their blood? What Catholic but that, which beginning at jerusalem increased & spread itself in the view of all men throughout the world? And i● not the same the visible Church, mother of us all, in whose womb we were conceived, in whose lap we have been nourished, and from whose dugs we have sucked the sweetest milk of heavenly doctrine? The Church which we believe is, (as you confess) the house of God, not built upon the sand, but upon a rock, against which the winds 
Matt. 7. v. 29.  blue, the rain beat, the floods came, but would not batter to the ground; And yet the same in S. Paul's judgement is the house in which we should live & converse. These things I writ to 
1. Tim. 3. v. 14. Fulke in c. 3. 1. Tim. sect. 10.  thee etc. that thou mayst know, how thou oughtest to converse in the house of God, which is the Church of the living God. Fulke avoucheth, & Whitaker will not deny, but that their invisible holy Catholic Church is the Church for which Christ ●yed, that he might sanctify it, & cleanse it by the laver of water in his word: Notwithstanding if it were not ●●so the visible Church, by which we are directed, and governed, how could S. Paul exhort the Priests or Pastors 
Art. 10. v. 28.  thereof, Take heed to yourselves, & to the whole flock wherein the holy ghost hath placed you Bishops to rule the Church of God which he hath purchased with his own blood?  
5. Moreover what Church do we believe, but that which is the communion of Saintes, of which it is said in the Creed I believe the holy Catholic Church, the communion of Saintes, therefore the same we believe 
The Protestants evasion answered.  with which we communicate. I know you will say, there are two sorts of communion one visible in giving & receiving the outward seals, & sacraments of the Church: in preaching & hea●●ng the word, in external profession of faith, & many mutual offices of charity: another invisible, which consisteth in the inward regeneration, & fructification of the word▪ in the inward & saithful belief, ●hat you observe & honour in the visible church, this you truly acknowledge & believe in the invisible. What? Are the sacraments ministered 〈…〉 ●nother? Is the outward lotion & preaching in one ● 
〈…〉 ●●istred 〈◊〉 one Church and give grace in another.  the inward regeneration & belief in another? And wh● more absurd then to divide the sacraments from their effects, the instruments of grace, from grace itself by diversity of Churches? what more absurd, then to make the pastor pillars & foundation in one Church, & the true fabric of the Church in another? Is it possible is should not be the same Church, where baptism incorporateth us in Christ, & where the body of Christ is, where Paul planteth, Apollo watereth & God giveth the 
1. Cor. 3. v. 46.  increase? Although, I yield unto you, that the outward lotion & preaching be visible, the increase of grace and true belief invisible, yet may not the same Church consist 
As man consisteth of a visible body, and invisible soul, so the same Church may have some visible other invisible parts.  of diverse parts, some visible, some invisible, some seen, others believed. Is not every particular man one & the same composed of a visible body & invisible soul, i● not Christ one & the same, whose humanity was seen & divinity believed? Therefore as you do not make two men of one, nor two Christ's of the son of God, although he comprehend parts visible & invisible, on● thing that is seen, & another believed; so neither tw● Churches, but one & the same, which compriseth some visible, & some invisible parts.  
6. But to lance this sore a little deeper. The visible Church (say you) consists of good & bad, elect & reprobat mingled together, the invisible only is composed of the elect, just, & holy. See you not how this very distinction 
Many absurdities ensue of devising two churches.  choketh itself, how one member fights diverse ways against the other. For first separate the elect from the society of the reprobat, to frame your invisible you destroy the visible Church: leave them conjoin with the reprobat, to make your visible, & the inuisibl● faileth. Secondly you grant I ween, that the elect as th●● live upon earth mingled with the reprobat, raise the visible, as they are severed by imagination, concur to blin● the fabric of the invisible church: Therefore your invisible is merely imaginary, feigned, & chimerical, & t●● visible only the true and real Church, the true mystical body of Christ, which is exercised here in the warfare of this life. Thirdly, this you cross again, and say, the visible Church is no true Church, but only as it containeth the invisible, that is the sacred number of the elect, who make no society, and consequently no Church. Fourthly, the elect by this means, are in two Churches, in the visible, and in the invisible, whereas the reprobate only are in the visible, yet because their reprobation is as hidden, as the others election, why should not these make an invisible assembly as well as they. Fiftly, when the elect are separated, to make your invisible, who remaineth in the visible, but a rabble of reprobate, a rout of infidels, and shall they compose your visible Church? Shall Christ's visible body on earth be wholly compacted of the reproved vessels; & members of Satan? O intricate confusion, which confoundeth also me in rehearsing it! O monstruous paradoxes, which implieth so many contradictions, ●●●any absurdityes; against which if I should cite the ●●thorityes of the Fathers, I should never make an end. They all jointly praise, magnify, and extol, one visible, and Catholic Church, one and the same, whose prerogative we believe, and fellowship must embrace, the same by whose preaching we must be born, & by whose spirit we live. S. Cyprian the glorious Bishop and Martyr 
Cypr. de unit. Eccl.  saith: One Mother there is, by the fecundity of her issue copious and fertile, by her increase we are borne, with her milk we are nourithed, we are animated with her spirit. The spouse of Christ cannot play the adulteress, she is immuculate and undefiled, she knoweth one house, she keepeth with chaste bashfulness 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 the Church, cleaveth to the adulteress, is separated from the promises of the Church.  
7. S. Augustine also often averreth, That the true Catholic Church containeth in it good, and bad, reprobate & elect: That the kingdom of Christ is but one, one great city, one mountain comprehending the whole world: The authority (saith he) of the Catholic Church etc. i● established until this day by the line of Bishop's succeeding one another, 
Aug. cont. Faust. l. 11. c. 2.  and by the consent of so many people. By which succession, consent, and power of miracles, he testifieth that he is held in Catholica Ecclesia, in the Catholic Church: Then that the whole multitude of believers gathered together, by miracles is the Catholic 
August. count. epist Funda. c. 3. & 4. Aug. de vtil. credendi c. 16.  Church. Therefore the Catholic Church is the same, whose succession is visible, propagation visible, consent visible, miracles visible, multitude visible, and which itself is also visible: the same is the Catholic Church, which we believe, and visible multitude to which we ought to link in fellowship, & communion, which appeareth so clear in M. Fields sight, howsoever those his former Colonels Whitaker, and Fulke were blinded with the contrary, as he writeth thus: We say that all they are of 
Field in his first book of the Church c. 2. fol. 23.  the Church, that outwardly hold the faith of Christ, and that that society wherein the sincere outward profession of the truth of God is preserved, is that true Church of God, whose communion we must embrace that happy mother in whose womb we are conceived, with whose milk we are nourished, and to whose censures we must submit ourselves. After assigning diverse considerations of the Church & some different conditions of her members, he addeth: Notwithstanding all which differences, for that they all concur in the same holy profession, and use of the same happy means of salvation, they make one holy Catholic Church, in which only the light of heavenly truth is to be sought. So he, flying the novelty of his first Reformers, and varying from them in a 
Field dissentethfrom Whitaker in appoint fundamental.  point fundamental; for what more substantial variance then to differ about the Church we ought to believe, as an article of faith? About the Catholic Church, in which the happy means of salvation are only to be found? Whether that be visible or invisible?  
8. Peradventure some will excuse M. Whitaker, that he meaneth not that the true Church should be wholly invisible not seen to any, but so latent, scattered, and compounded of so few, as they can hardly be discerned amongst themselves, much less to strangers & enemies. 
Whitak. contr. 2 q. 2. c. 1.  But this excuse will not cover his fault. For Whitaker avoucheth that indeed, but of the visible, not of the Catholic Church, he flatly protesteth the whole Catholic 
Whitak. ibidem q. 3. c. 1. fol. 178. Fulke in c. 5. Matth. sect. 3. & i● 2. Thess. 2. sect. 5. Sparks in his answer to M. john D. Albins pag. 54. & 126.  Church to be invisible, both militant & triumphant. The visible also, saith he, may sometime consist of a f●w, and they scattered, obscure, unknown, who hide themselves in corners. Which although M. Field stoutly gainesayth (as shallbe declared) yet because Fulke, Sparkes, and others uphold the same, to underprop the paper walls of their new founded Synagogue, it will not be labour lost, to convince the falsity thereof.   

CHAP. III. In which is declared, that the true visible Church is apparently known and famous to the world, against D. Whitaker, D. Fulke, and D. Sparkes.  
THE first authors, and beginners of Protestancy, departing from the known band and unity of God's people upon earth, and not finding any predecessors or maintainers of their new hatched fictions, to whom they should link and conjoin themselves in profession; not finding any Country, Province, City, Village, Temple, or Oratory, who communicateth with them infayth service & public sacraments, wretchedly imagined, besides their Catholic, and wholly invisible Church, another visible assembly of faithful believers, who are some so hidden as they are not known to 
D. Whit. contro. 2. q. 3. cap. 1. f. 178. 179. Whitak. adu●. Du●. p. 274. D. Sparks in his answer to M. Io. d'Albin p 54. 126. Fulke in c. 5. Matt. sect. 3. & 2. Thess. 2. sect. 5. Isa. c. 61. Gen. 2●. v. 17. Gen. 28. v. 14. Matt. 24. v. 23. Hiero. in comm. cap. 24. Matt. Aug. lib. 9 c. 16. cont. Petil. Aug. de unit. Eccl. c. 6. 7. 8. 9 Matt. 5. v. 14. Art. 1. v. 8 Dan. 2. v. 44. Psal. 88 v. 38. Matt. 5. v. 14. Aug. in psal. 47. omnibus terrarum partibus nota. Aug. l. 3. c. 5. cont. Parm. Isa 2. v. 2. Psal. 44. v. 16.  any strangers, sometimes so latent, as they are no way aparent to the world: We confess (saith Whitaker) a certain number of them who piously worship Christ, to be always on earth, but we say that this number is not always visible. It may come to pass that no certain and true visible Church may be known, or sound out in the world. Likewise we all clearly know the visible church to have perished, a● thou knowest a man to be dead. D. Sparks and D. Fulke tr●ce the same steps, how beit God witnesseth of the progeny of his Church, by the mouth of Isay: Their seed, and generation shall be known amongst the Gentills, and amongst the people, all that see them shall know them, that these are the seed, which our Lord hath blessed: I will multiply thy seed like the stairs of the heaven, and like the sands of the sea: Thou shalt be dilated from East, to West, from South, to North. In so much as Christ himself fore warneth us not to give ear to them who avouch his Church to be at any time latent or restrained to corners: If any man shall say unto you, lo here is Christ or there do not believe him. Whereupon S. Hierome: Do ye not go forth, do ye not believe, that the son of man is either in the desert of Gentills, or in the closerts of heretics, but from the East to the West his faith shineth in the Catholic Church S. Augustine: Dost thou think the sheep of Christ are so deprived of all sense, to whom it is said, do ye not believe, that they will hear the wolf, affirming, behold here i● Christ, and will not hear the Pastor, saying, that he is throughout all Nations, beginning at jerusalem? And in another place he willeth us not to credit him, who draweth Christ, or his Church from the communion or fellowship of all nations christened to one corner, town, or Country. For this cause Christ calleth his shepherds, the light of the world, the witnesses of his truth to the most parts of the earth. He compareth his Church to a renowned kingdom, that shall break in pieces & consume all other kingdoms, To a magnificent throne, as resplendent as the sun, To a lofty City, placed upon a mountain, which as S. Augustine affirmeth, cannot be hid, but shallbe known to all the coasts of the earth, To a mountain, prepared in the top of mountains, elevated above the little hills, unto which all Nations shall flow, to the Temple of a king, to a tabernacle seated in the sun. Whereupon S. Augustine, he put his tabernacle 
Aug. in in eundem psal.  in the sun, that is, his Church in manifestation or open view, not in a corner, not such as is hidden, as if it were covered etc. In the sun he put his tabernacle, what dost thou mean, O heretic to fly into darkness? What dost thou mean to hide the light, to deface the thorn, to dispeople the City, to shroud in corners the kingdom of thy Lord, the most famous monarchy of the world? 
Three reasons why the Church must be always visible.   
2. The reasons why the empire, or monarchy of the Church must be always so manifest, or resplendent are diverse, but chief three. First for the instruction of the faithful for to guide; & direct them to the port of salvation, to teach them the truth, & preserve them from the wiles of error. For to this end pastors are appointed in the Church, they are commanded to take care of their flock, to govern, & feed them, to defend them from the wolves, the people are charged to hear, & obey them, not to give care to the voice of strangers, to receive from them the food of life. Therefore both the one, & the other must be always visible, or else, they cannot mutually perform these offices. And because these faithful servants of God shall continue in the most famous countries of the World; this visible Church must needs persever in the view of al. Secondly it must also abide openly known for the extirpation of heresies, & correction of delinquentes, for the amendment of these, & avoiding of their company, because S. Paul willeth us to shun the heretical person & not to join league with infidels; We are also commanded 
Tit. 3●▪ v. 10. 2. Cor. 6. v. 14. Rom. 16. v. 17. Matt. 18. v. 17.  to note such as breed scandals among us, & to tell the Church of them that be in corrigible. Which wer● to no purpose if the Church at any time lay hidden. Thirdly it is necessary it should be always conspicuous, & manifestly apparent, not only to the members, but even to strangers, & enemies there of (to wit) for their conversion, & vocation of gentills. Hence Isay prophesieth: Thy gates shallbe open continually day and night, they shall not be shut, that the strength of 
Isa. 60. ●. ●1.  the gentiles may be brought to thee, and their kings may be brought. Which cannot be fulfiled if the Church be couched in darkness, if it be not always a mountain in the top of mountains 
Isa. c. 2. v. 2. Cap. 62. v. 6. Melan. in praef. l. corp. doct. Christ. in Eccl. Sax. etc. impr. Lipsiae anno. 561. See him also in reap. conf. Aug offerendae synod. Tri. c. de Eccle. & in resp. ad impios art. Bava. inquis. q. ●. D. Humf. jesus. par. 2. rat. ●. pag. ●41. item pag. 281. Field l. 1 c. 10. fol. ●1. Whitak. contro. 2. q. 3. c. 1. Con. 2. q. 2. c. 2. cont. 2 q. 3. cap. 1. Perkins in his exposition of the Creed pag. 400. Fulk. in c. 2. Thess. sect. 4.  unto which all nations may flow, and say, Come let us go up to the Mount of our Lord, and to the house of the God of jacob, & he will teach us his ways, & we shall walk in his paths: If it be not always true which God himself foretold, Upon thy walls jerusalem, I have appointed watchmen, all the day, and all the night: for ever they shall not hold their peace.  
3. These reasons weighed so much with Melancthon, as he bitterly inveigheth against such as impugn them saying: Whereunto tendeth this monstrous speech, which denieth the visible Church? It abolisheth all testimonies of antiquity; It taketh away all judgements; It causeth an endless confusion, and induceth a common wealth of unruly Russians, or Atheists, wherein no one careth for another. And our English Protestant Doctor Humphrey; Obscure or hidden retirements etc. are not Christian assemblies. Likewise It is a most manifest conclusion that the Church ought to be conspicuous. Who is seconded also by M. Field: That there is, and always hath been a visible Church, and that not consisting of some few scattered Christians without order of Ministry, or use of sacraments we do most willingly yield unto. But how many more will yield beside? you having no rule of agreement so strangely descent in every assertion, as I know not who else will subscribe hereunto. Sure I am that Whitaker as mainly contradicteth it, as words can express, saying: The Church may sometimes consist of a few; and they scattered, obscure, unknown, who hide themselves in corners. Therefore he answereth to the former testimonies of scripture, that many promises are made of the glory, & splendour of the Church, under the Messiah, but none that the state of the Church should be perpetually such. For it may come to pass, that no true visible Church, may be found out in the world. Perkins saith in his exposition of the Creed: Before the days of Luther, for the space of many hundred years, an universal apostasy overspread the whole face of the earth. Fulke: There was a certain general apostasy of the visible Church. And a little before: The revolt spoken of before by S. Paul is called by Caluin, A certain general defection of the visible Church, which being hardly builded was by the tyranny & subtlety of Antichrist overthrown, as a house with a sudden tempest, and lay long in the ruins. Again: The visible Church may become an adultersse, 
Fulk in his answer to a counterfeit Catholic p. 79. Wilet in his Synop. pa. 54. Sparks in his answer to M. john d' Albins pag. 53. 54. 126. etc. A gross & absurd answer of one whom the Lord de la Ware brought to dispute with a Catholic Gentleman  & be diuórced from Christ. M. Willet & D. Sparkes h●ue many sayings to the like purpose. By which M. Field may see how fare his fellows are from agreeing with him, or yielding to us in this substantial point of faith, especially they who pressed to describe where their Church hath held the sceptre of her reign in former ages, retire to the hidden story of invisible conventicles, as a Puritan Champion of my Lord de la Wares did (in a set conference appointed by him, & others, for the discovery of truth) who being urged by a Catholic gentleman, that the Protestant Church could not be true, because it hath not always continued since Christ his time, not always visible as he then disputed, nor always invisible, nor sometime visible, & sometime invisible; The Lord's Champion answered, that it continued sometime invisible. To which the Catholic replied, that during the time in which it was invisible, it could not be the Church of jesus Christ; for he argued thus:  
That is the true Church of jesus Christ which he commandeth us to obey, and pumsheth us if we obey not.  
But he cannot command us to obey an invisible Church nor punish us if we obey it not.  
Therefore an invisible Church, cannot be the true Church of jesus Christ. 
He might have asked him of whom his invisible church consisteth of men or Devils, Fairies, Goblins, or what other night-Ghostes, who would not be seen or heard to speak. God not excused from tyranny by the Protestants answer.   
The Minor denied was proved in this manner:  
God cannot command, much less punish us for a thing impossible.  
But it is impossible to hear, impossible to obey an invisible Church.  
Therefore God can not command, much less punish us for not obeying an invisible Church.  
4. Here the defendant granted, that God commanded a thing impossible, and punished men for not performing that which was impossible: whereupon when the disputant inferred, That God must needs be in that case a tyrant in punishing without desert; he after much stammering & struggling which himself answered, No, because that impossibility fell out by their own default. At which reply, the Minister his assistant began to leap for joy, & broke off the dispute without more ado, as if the Argument had been satisfied, or the divine goodness exempted from prodigious cruelty by a fault of his creatures, which when they incurred no man knows, nor can yet device, what fault it should be, nor why the harmless of spring should be everlastingly tormented for their predecessors offence, of eclipsing the Church, and making 
The Lord de la War his false report & vain boasting of a disput held betwixt a Catholic & a Protestant in his own presence. Melanct. D. Humf. D. Field in the places above cited.  it invisible, which they neither actually committed by their own proper will, nor originally contracted from the will of another. Yet such answers run currant in Protestants judgements, & the good Lord himself was not ashamed vauntingly to report, that his defendant departed ennobled with victory, when he flinched away notoriously disgraced with the ignominious blot of one most monstruous absurdity, even in Melancthons', D. Humfrey's, & M. Fields divinity court, that the Protestant's Church was sometimes invisible, and another vnauoidabl● blasphemy in the high tribunal seat of all Divines, tha● God doth command, and eternally punish us for not performing things impossible.  
5. Both these odious barbarismes the Puritan wel● perceived, and although as he ignorantly, or unadvisedly rolled into them; so he vaingloriously (after the fashion of heretics) defended them for a while: yet immediately after at the same conference, the same argument being proposed by another, he durst not stand to the same manner of answering, as I shall here relate. At the closing up of the former dispute, another learned Catholic entered the room, and being urged to allege some reasons, why the English Protestant Church could not be the true Church of jesus Christ (not hearing what had passed before) he thus began.  

THE CATHOLIC.  
The true Church of Christ hath always persevered.  
〈…〉 Church ha●h not always 〈◊〉.  
Therefore the English Church is not the true Church of Chris●.   

THE PURITAN.  
I deny the Minor, I say the English Church hath always presevered.   

THE CATHOLIC.  
I take the time from Gregory to Luther, for the space of 900. years.  
If your Church was extant in these ages, either is was visible, or invisible, but neither can be said.  
Therefore it was not then extant.   

THE PURITAN.  
I answer it was visible as it appeareth out of M. Fox's Chronicle, in which the Acts and monuments of our Church in all those ages are recorded, and wherein it is clearly demonstrated that some egregious Martyrs and confessors of our Church flourished in every Country, who courageously opposed themselves against the Roman errors, 〈◊〉 superstitions.  
Behold the inconstancy of this fellow who first granted that the Protestant Church was sometime invisible, and scant having breathed since he defended it to have been in every age, or Country visible, from S. Gregory to Luther. For when was is latent? When invisible? If in none of those ages? Before S. Gregory you all confess it was conspicuous (although most falsely in the Fathers of the Primitive Church.) Since Luther we will not deny, but some Lutheran sect hath been always visible. Where then is the latency? Where the invisibility? To which you fled before, & found such relief as you had a Lord your Herald to blazon it abroad with praise, notwithstanding this second evasion was thus very pithily refelled by the forenamed dispute.   

THE CATHOLIC.  
No known and apparent Heretics can constitute the Church of Christ.  
But all these your Martyrs, and Confessors which Fox nameth were known and apparent Heretics.  
Therefore they could not constitute the Church of Christ (such a● you suppose your Protestant Church to be.)   

THE PURITAN.  
I deny the Minor, they were not known heretics.   

THE CATHOLIC.  
I prove the Minor.  
Fox nameth the Waldenses, Albigenses, Lollardes Wicklifists & such others.  
But all these were known and apparent Heretics.  
Therefore all those whom Fox nameth, are known and apparent Heretics.   

THE PURITAN.  
I deny the Minor.  
The Waldenses, Albigenses etc. were true and faithful Catholics.   

THE CATHOLIC.  
The Waldenses and Albigenses etc. held many articles of Faith which you condemn as heresies and many other damnable doctrines against both you and us, which both our Churches justly burn with the note of heresy, as all Historiographers testisy who lived about the same time and relate their particular errors.  
Therefore the Waldenses, Albigenses etc. were known and apparent Heretics.   

THE PURITAN.  
Peruse the Acts and Monuments of M. Fox, and you shall see our holy Martyrs evidently freed from these slanders of Papists.   

THE CATHOLIC.  
If Fox therefore either saith nothing in way of purgation, or produceth not witnesses worthy of credit, for that which he doth say, it is manifestly proved, you had no Church for those 900. years.   

THE LORD DE LA WARE.  
Let us therefore see Foxes Chronicle.   

The Conclusion of the Conference.  
6. Fox's Chronicle of Acts, and Monuments being brought, after much tossing and turning, could be found not any one Author of credit, but Foxes bare denial to disprove all those writers who registered in express terms the infamous heresies of those forenamed sectaryes. Yet least Foxes assertion take place with some partial companion before so many faithful witness●●, no way interessed in our quarrel, I shall bring in hereafter the verdict of Protestants themselves, who attach the Albigenses, Waldenses Wicklifistes etc. of the same heresies of which our Catholics indite them.  
7. In the mean while, consider I pray what cause the Baron had to vaunt of his soldier's triumph, who in both these encounters ran out of the field so shamefully overthrown, as many who were present can witness, and pity withal the beggary of Protestants, who are feign to gather the miserable rags, either of some invisible spirits or open Heretics to patch up the coat of their misshapen Church.    

CHAP. FOUR In which it is argued, that the true visible and apparently known Church can never fail.  
WHEN I note the admirable consent, and perfect harmony which the Prophets and Apostles, the old and new law, uniformly make, in establishing the perpetual & never ceasing reign of Christ's visible Church, I cannot but wonder at the former blasphemous speeches of these, & many other, not wholly unlearned Protestants. For in the old Testament it is called an everlasting kingdom: A kingdom that shall not be dissipated f●● ever. 
Daniel. 7. Dan. 2. Luc. 1. Micheas 4.  In the new: of his kingdom there is no end. In the old: Our Lord shall reign over them in the Mountain of Zion, from hence forth now and for ever (where he speaketh of the visible mountain of the Church, because, to it (he saith) all people shall flock. In the new: he shall reign in the house of jacob 
Luc. 1.  for ever. In the old the Prophet testifieth: God founded his City for ever. Upon which place S. Augustin writeth: Perchance 
Psal. 47.  the City which replenished the world shallbe over thrown? God forbidden, he founded it for ever. In the new: Upon this rock will I build my Church, & the gates of hell shall not prevail against it. Where the pronoun demonstrative 
Matt. 16. v. 18.  (this) and the gates of hell striving, and not prevailing against the Church, argue a sensible foundation, and visible Church. S. Chrysostome comparing this promise 
Chrys. in hom. quod Christus fit Deus.  of Christ made to Peter for the continual building, and perseverance of his Church, with that prophecy of his touching the destruction of the jews temple, there shall not be left a stone upon a stone, after a long and eloquent discourse, he hath these words: Dost tho● see how whatsoever he hath built, no man shall destroy, and whatsoever he hath destroyed, no man shall build: He builded the Church and no man shallbe able to destroy it: He destroyed the temple, and no man is able to build it, and that in so long a time, for they have endeanoured, both to destroy that, and could not, and they have attempted to build up this, neither could they achieve it. In the old: I will make a league of peace to them, an everlasting covenant, shallbe to them: 
Ezech. 37. v. 26.  and I will found them, and will multiply them, and will give my sanctification in the midst of them for ever. And to signify that he meaneth a visible covenant, establishment, or multiplication, 
Ibid. v. 28.  it followeth, and Gentills shall know that I am the Lord, the sanctifier of Israel. In the new: Behold I am with you all days, even to the consummation of the world with you, preaching, 
Matt. 28. v. ultim.  christening, and ministering Sacraments, therefore the Church shall never cease, exercising these visible acts until the end of the world. Yet because some sectaryes restrain that passage to the Apostles; harken what S. 
Aug. in psal. 47.  Augustine writeth directly against them: Neither did he say this to the Apostles only, who were not to persevere to the c●●um●ation of the world, but to them he spoke, and us he signified: Because, as he avoucheth in another place: To all Christians these words appertained, who were to come and continue to the end 
August. serm. 45. de verbis ●emini.  of the world. They appertain as he affirmeth to all, because by the teachers, and baptizers all the shepherds, by the instructed and baptised, all the people or sheep of the fold are denoted, who could not be taught, instructed, nor baptised, if they were not visibly known one to the other.  
2. Finally in the old testament, I have sworn to David, 
Psal. 88 v. 4. Matt. 13. v. 30.  his seed shall remain for ever. In the new testament, The good seed sowed in the field is said to grow until the harvest. But by whom is it sowed, how doth it increase? By visible pastors, & preachers of the word: amongst whom? Amongst the faithful: how long? Until the harvest, until the consummation of the world: Where? In the Field of our Lord. And what is this field, in which the cockle groweth with the wheat, the reprobate with the elect? ●ut the visible Church of Christ. In which visible pastors shall plant, water, & sow the seed of heavenly, doctrine, & visible flock shall increase, & fructify by in ward faith, & outward profession, outward obedience, outward subordination and communication of sacraments, until the end of all things: notwithstanding if any here expound with the Donatists, the Field for the world, & not for the Church, I answer him, with S. Augustine; The world is named, & put for the Church, because the 
Aug. post collat. c. 6. & cap. 8.  church is foreshowed, that it shallbe dispersed throughout the world, which he proveth by these evident texts of holy scripture: God was in Christ reconciling the world to himself: who truly (quoth he) reconciled not any but his Church unto him. And then: The son of man came not to judge the world, but 
2. Cor 5. v. 19 joan. 3. v. 17.  that the world might be saved by him, howbeir he saved none but the faithful of his Church. Therefore by the world his Church is understood.  
3. I hope you will not cavil again, That although the seed be visibly sowed in all the world, yet it shall not visibly so continue. If you do, the voice of our Saviour cryeth against you, That it shall grow unto the harvest, which cannot be without the visible ministry of pastors, & submission of people without the visible preaching, & converting of natious. Likewise S. Augustine beateth back this objection made by the Donatists, both by this very place of S. Matthew, & by that of S. Paul to the Collossians, The truth of the gospel is in the whole world, and fructifieth and groweth, even as in you, alleging 
Coloss. 1. v. 5. & ●.  these passages especially the former, disputeth thus: What new doctrine do you preach unto us? What is the good seed 
Aug. de unit. Eccl. c. 17.  to be sowed again, whereas since it was first sowed it increaseth until the harvest: if you say it hath perished in those places wherein it was first sowed, by the Apostles, and therefore aught to be sowed again out of Africa (out of Germany by Luther, out of 
The like he hath de unitat. Eccles. cap. 15.  France by Caluin) read us this out of God's divine oracles, which truly you cannot read, unless you first convince that to be false, which is written, the seed there sown, increaseth, and fructifieth even until the harvest. Eusebius Caesariensis, Cyrillus Alexandrinus, S. Ambrose & S. Jerome confirm the same in most plain terms, but none better than my forenamed S. Augustine, 
De unit. Eccl. c. 25. Euseb. Cesar. de Demon. Euan. l. 4. c. 9 Cyril. Alex. l. 5. in Isa. c. 54. Amb. l. 4. Hexan. c. 2. jerom. in c. 4. Isa. Aug. in psal. 101. conc. 2. Aug. ibid. Augu. in eundem psalm.  who in another place exclaiming against the former cavillation of our Reformers, prosecuteth it thus: The Church which was of all nations now is not, it hath perished: this they say who are not in it. O impudent speech! she is not because thou art not in her. Beware therefore lest thou art not: For she shallbe although thou be not. This abominable and detestable speech, full of presumption, & falsity, under propped with no truth, enlightened with no wisdom, seasoned with no salt, vain, temerarious, rash, pernicious, the spirit of God foresaw; & disproveth according to him by many testimonies of scripture, by which he witnesseth the continuance of the Church in the universal world, until the consummation of all things, whereupon he concludeth: What is this thou sayest, the Church to have perished out of all nations, when as to this end the gospel is preached, that it may be in all nations? Therefore even to the end of the world the Church is in all nations, & this is the shortness of her days. Which he avoucheth not of the invisible, but of that visible Church in which Emperors promulgate laws against heretics, o● that 
Augu. de unit. Eccl. c. 25. non aliqua terrarum parte, sed ubique notissima est.  church which assembleth people into one, of that which draweth kingdoms to serve our Lord; of that which preacheth the gospel in the whole world in testimony of all nations; of that which not in any part of the earth, but every where is most known; of that which is so huge a mountain as it spre●eth itself over all the earth, & they are blind who do not see so great a mountain: who shut their eyes against a candle placed upon a candlestik; Of that whereof he writeth: how wilt thou believe Christ whom 
August. tom. 9 in ep. joan. Tract. 1. 2. item epist. 166.  thou seest not, if thou believe not the Church which thou seest?  
4. But let this savage fiction take place, that the visible society of God's children hath perished; the kingdom of Christ hath been overthrown (as Caluin doteth) religion abolished, the Church destroyed, and all hope of salvation utterly extinguished. Let it be, that all the fountains of God's word 
Calu. in resp. ad Sadol.  have been stopped, the divine light wholly put out, in so much, as no spark there of hath remained. From whence then I pray did protestants receive the light of their gospel? By whom 
The Apology of the Church of England f. 4. 5. 6.  Were they instructed in faith, fed with the milk, nourished with the food of celestial doctrine: by scriptures? But faith is by hearing, neither do the Scriptures expound themselves, or express the meaning of their hidden misteryes, but every where sends us to our pastors, and teachers, to hear from their mouths, & suck from their lips the streams of life, yea Caluin himself saith: Because saith is by hearing, there willbe no saith unless there be some 
Cal. in 1. ad. Tim. 3. v. 15.  that preach. Who preached then to Luther? Who to Zuinglius? Or to any other Protestant, when he first began? How crept they into the world? Children without parents? Scholars without Masters? With this argument S. Augustine triumphed against the Donatists: If the Church was not &c. From whence is Donatus (or Luther) come unto us? Out of what soil is he sprung? Out of what sea hath he peeped? From what 
Augu. l. 3. de Bapt. cont. Don. c. 2. Lib. 3. c. 2. cont. epist. Parm.  heaven is he fallen? Again: Why do you labour in vain? Why do you boast that you have a Church, if the Church in former times hath perished? Let them tell me by whom Maiorinus, or Donatus (Luther or Caluin) were begotten, that by them Parmenian, and Priminianus (Lutherans and Caluinists) might be borne etc. But if not finding h●● they might have their being of themselves, let them cease to brag that the Church hath remained with them, which they affirm to have wholly perished in former days.  
5. Lastly they that admit a defection of the Church do not only despoil themselves of the benefit of sanctification, and fruit of new birth, but rob Christ of his glory (as S. Augustin affirmeth) bereave him of his inheritance, 
August. De unitat. Eccle. c. 12. & 13. the civet. Dei l. 20. c. 8. & in Psal. 85. 60. 70. Hier. dial. aduer. Lucifer.  cast him out of his possession, defeat him of the whole price, ransom, and purchase of his precious blood and passion. And S. Hierome saith, that impious speech of the Churches failing doth evacuate the cross of Christ, and maketh the Son of God subject to the Devil, it plucketh him as it were from the right hand of his Father, and casteth him down from his thrown of bliss, for as long as he is exalted above the heavens, so long the glory of his Church is over all the earth, according to the fornamed S. Augustine his most learned discourse.  
6. But what is that which dusketh the eyes of our 
Aug. in psal. 56.  Reformers from discerning this perpetual lustre & ever flourishing state of God's eternal City? It is the thick and misty Web of some perverted places of Scripture, which they detort to their own perdition, as that the visible Church was wholly hidden in the days of Elias, when he lamented the slaughter of the Prophets in the persecution of jesabel, and said: I am left alone, and although God answered: I will leave in Israel seven thousand men, whose knees have not been bowed before Baal: Yet they were all secret 
3. Reg. c. 19 v. 14. & 18.  and unknown to Elias. Therefore the Church may be sometimes hidden.  
7. I answer the faithful of Israel, that is of the kingdom of the ten tribes, subject to the King of Samaria, 
The objection of the latency of the church in the time of Elias answered.  of whom Elias spoke (as appeareth by the reply of God expressly adding in Israel) were then unknown to him, yet those of jerusalem and of all the kingdom of juda, where the law of God at the same time was openly professed, were manifestly conspicuous, both to him & all the world, for there the servants of God abounded in such plenty, as besides the Priests, and other people, the v●●y Souldi●rs were numbered above ten hundred thousand. Yet 
2. Paral. 17. v 14. Although the Synagogue had failed yet the same reason holdeth not of the Church. Luc. 18. v. 8.  grant that he spoke of all the people of the jews, grant their Synagogue had wholly failed, the like with no c●●●urable reason could be inferred of the Church of Christ because that was a particular, this a universal Church, that limited to one people, out of which Melchisedech, job, ●nd many just were found: This comprehendeth all nations, out of which none can be saved; That erected for a time; this established for ever; That to be abrogated and disannulled; This warranted by the mouth of God, and infallible promises of Christ never to be altered, never destroyed. Again, They are blinded with these words 
August. De unit. Eccle. c. 13. Hier. dial. aduer. Lucifer. Theoph in eum locum. Aug. ubi supra. Dan. 9 v. 26. & 27. Augu. ep. 8. ad Esich. Chrys. in c. 24. Matth. Clem. Alexan. lib. 11 Strom. Tertul. l. con. judeos c. 15. 2. Thess. 2. August. de civet. Dei l. 20. c. 29. Tert. l. de resurrect. carnis.  of S. Luke: The son of man coming shall he find trow you faith upon earth? Which S. Augustine against the Donatists, and S. Hierome against the Luciferians by urging this place truly interpret, not of want of faith absolutely, but of want of most rare and perfect faith: Which although it should not be extinguished, yet it will be found in few, & those most eminent persons. For the Infidels according to Theophilact in the time of Antichrist will grow so many and Christians wax so few, as they shall scant appear in respect of them, yet never want the pro●ection of God, nor the visible preaching and profession of his word. Besides S. Augustine affirmeth, that our Saviour uttered those words, as it were doubtfully, by way of interrogation, not resolutly by way of assertion. The adversary's sight is not yet cleared, but that which Daniel prophesied of the eversion of Jerusalem, and cessation of the sacrifice of the jews, as S. Augustine, S. Chrysostome, Clemens Alexandrinus, and Tertullian expound, he perniciously wresteth to the ruin & desolation of the Church of God. That which S. Paul writeth of the revolt from the Roman Empire, as pleaseth S. Ambrose, S. Augustine, Tertullian, and S. Hierome, or of Antichrist himself, who is termed a defection, a revolt by the figure Metonomia, because he will be the Author of the revolt of many, as S. john Chrysostome, Theodoret, and Oecumenus think, he wrongfully misconstrueth of the fall, and Apostasy of the Roman Church. That which the Prophets, & Apostles figuratively pronounce reproving all instead of some, as S. Augustine very singularly 
Augu. de unit. Eccl. ●. 13.  declareth, he absolutely draweth to the condemnation of all. As: you have all forsaken me saith our Lord. Moreover the flight of the woman into the desert, mentioned by S. john, which troubleth them sore, doth not signify the latency 
Apoc. 12. v. 6.  of the Church, but is properly meant of the great persecution or desolation she shall suffer in the time of Antichrist, which shall endure for a time, and times, and half a time, that is, 
Vers. 14.  for three years and half, yet it may be also understood of persecutions and grievous tempests which Nero, & other 
Dan. 7. v. 25.  Emperors raised against the Church, even from her infancy; or mystically of the spiritual retirement which the spouse of Christ always maketh in the wild desert of this world, from the vain pleasures and solaces thereof.  
8. Lastly the complaint which Whitaker urgeth out of S. Hilary, Mountains and lakes, prisons and dungeons are more secure than Churches, is particularly uttered 
Hilar. l. cont. Auxent.  of the Church of Milan, where Auxentius the Arian (though reputed by many for a Catholic) usurped the Episcopal chair and preached in the public Temples. In regard of which mischief, S. Hilary had reason to account it far better to repair to dens and woods, then to be present at such heretical and infectious Sermons. Therefore notwithstanding these particular storms and pressures, notwithstanding many other vices reprehended by S. Bernard in the flock & Clergy, yet the Church always (to use S. Augustine's phrase) in suis firmissimis eminet, 
August. epist. 48. paul● post medium.  shineth in her steadfast and immoveable foundations, her Sun was never set, nor Moon went down, but spread her beams through those cloudy vapours to all parts of the world.   

CHAP. V Wherein is maintained, that the true Church cannot err: against D. Reynoldes, D. Fulke, and D. Whitaker.  
MANY sober, and well minded Protestants (as I have found by experience) can hardly be persuaded, that any of their Ministers should dote so much as to acknowledge the true Church to be subject unto error. And yet M. john Reynoldes, once their chiefest Oxonian professor, and M. Whitaker their Prime (as they account 
Reynoldes in his six conclusions annexed to his confer, conclu. 2.  him) Cantabrigian light, both attended with huge troops of followers, teach and diuulge that heathnisse and most barbarous fiction. For Reynoldes fronteth his second conclusion thus: The Militant Church may err, both in manners and doctrine, then explicating this inscription, I undertake (saith he) to show it may err in doctrine against the Papists, who for a defence and shield of their errors hold forth this bug to fright us out of our wits. The Church cannot err. After he openeth himself further, and avoucheth, that not only the flock and people, but the guiders and Pastors also etc. yea the Bishops, and Prelates, representing the whole in a general Council may err. At length bringing either false, or weak instances, he soundeth for an upshot this retreat: Wherhfore to make an end, sith it is apparent by most clear proofs, that both the chosen, and the called, both the flocks, and the Pastors, both in several 
Fulk in his answer to a counterfeit Catholic p. 89.  by themselves, and assembled together in general Counsels, may err, I am to conclude with the good liking (I hope of such as love the ttuth) that the militant Church may err in manners and doctrine. Fulke: The whole Church militant consisting of men, who are liars may err altogether, as every part thereof. Whitaker in like manner affirmeth: that the whole Church representative, all Pastors 
D. Whit. contro. 2. q. 4. c. 3. f. 282. 283. & 284. Ibid. fol. 274. 271.  & general Counsels also may err. And some leaves before: That whole company which is the Chucrh may err, in so much as if all that are in the world were assembled together in one place, yet the reason would hold. I have faithfully alleged their words, which if any go about to construe in a favourable sense, that their meaning is, the whole Church may err in rites, observations, or other matters of small moment, but not in points of faith necessary to salvation, Reynoldes and Whitaker both plainly infringe that feigned construction: Reynoldes in avouching, it may err in manner and doctrine, & Whitaker 
Ecclesia adtempus etiam in fundamétis quibusdam errare potest.  expressly saying, The Church for a time may also err, in certain foundations, or fundamental points. Again; Every visible and particular Church may err, and be over whelmed with errors and fail, but those errors which destroy, deceive, and ruin the Church, be damnable and cannot stand with salvation, therefore into such errors in his opinion the Church may fall. Moreover the very 
Whitak. contro. 2. q. 5. c. 17. fol. 490.  arguments they all bring, infer the same. For Whitaker argueth thus: All Churches have embraced Ariamsme, therefore all have erred. Likewise: The universal Church is compounded of particulars, and that which appertaineth to every member, must needs 
Whitak. contr. 2. q. 4. c. 3. fol. 282.  also appertain to the whole. Therefore whereas all particular Churches may, it followeth of invincible necessity, that the universal Church may err. Fulke insinuateth one; but Reynoldes useth both these arguments, and instanceth in the Churches of Galatia, of Corinth, of Pergamus, of Thyatira, of Sardis and of 
Reynoldes in his second conclusion annexed to his confer. fol. 628. & 629.  Ephesus that they all have erred. The Church of Ephesus (saith he) was shaken first and crazed, afterward quite overthrown: But these Churches did, & all particular severally taken may err in points fundamental necessary to salvation. Therefore if that which befalleth the particulars, may befall to the whole, the whole according to their reasoning may ●rre in points fundamental necessary to salvation. Such was Arianisme, of which Whitaker notwithstanding at●acheth all Churches. The falsehood of this assertion, the vanity of their former sophism, I shall discover in the end of this Controversy. Now I prove that the true militant Church upon earth cannot generally embrace, or publicly define any error whatsoever, neither great not little, neither repugnant, nor compatible with the rule of salvation.  
1. The first Argument I produce in proof hereof, is 
The first argument for the Church's infallibility.  gathered from the assistance of Christ, & direction of the holy ghost who so sweetly move, guide, and inspire the hearts of the faithful, as they cannot be entangled, or seduced with error. Our Saviour promised his assistance saying: Behold, I am with you all days, even to the consummation of the world. With you baptising, & teaching Nations to observe 
Matt. 28. v. 20. Ibidem. joan. 14. v. 16. & 17. joan. 16. v. 13.  all things whatsoever I have commanded. He promised the concurrence, & direction of the holy ghost: I will ask the Father, & he wilt give you another paraclet, that he may abide with you for ever, the spirit of truth. And, when he the spirit of truth cometh, he shall teach you all truth. If all truth, & that for ever, than no error at any tyne, in any article of never so small account. Secondly, S. Paul witnesseth: God gave some Apostles, & some prophets & other some Evangelists, & other some pastors, & 
Ephes. 4. v. 11. 12. 13. 14.  Doctors etc. Behold here four things. 1. Whom he appointed? Apostles, Prophets, Evangelists, Pastors, Doctors. 2. To what function, did he enjoin them? To the consummation of Saintes, to the work of the ministry, to the edifying of the body of Christ. 3. how long was it to continue? Until we meet all into the unity of faith, and knowledge of the son of 
Other proofs that the true Church cannot err.  God etc. To what end was this? That now we be not children wavering, & carried about with every wind of doctrine in the wickedness of men, in crastines, to the circumvention of error. If this be the end, and drift of God, that we henceforth, according to your own translation, be not children wavering & carried about with every wind of doctrine, how is God frustrated of his intent & purpose? our pastors spoilt of their grant & privilege we of our assurance, & constancy in faith? If they may circumvent, or inveigle as with enour? Hence we receive that warrant from Christ, he that heareth you, heareth me, & h● 
Luc. 10. v. 16.  that despiseth you despiseth me, but it were not all one to hear christ & hear his priests, to despise their doctrine, & despise his, unless they were infallibly inspired by God, to deliver in all things the same undoubted truth, which he did. Some reply that this saying, and one, or two of the former was 
Cypr. l. 4. Epist. Basil. constit. monast. c. 23.  spoken only to the Apostles. But S. Cyprian, S. Basil, apply it to their successors; With whom Fulke the Protestants chief captain agreeth saying: It is all one to despise the minister of Christ's catholic Church, and to despise Christ. So S. Augustine expoundeth the former of S. Matthew, 
Fulk upon this place sect. 2. Aug. in psal. 101. conc. 2. Hiero. l. 4. in Matth.  & S. Jerome, he who promiseth that he willbe with his disciples, until the consummation of the world, both showeth that they shall always live, as also that he will never departed from the faithful. Which the very words both here & elsewhere import, all days; until the consummation of the world; until we all meet▪ etc. for ever. And the ends also of granting this authority require the same, which were the propagation of the truth, the edification of the body of Christ, the confirmation of the faithful, & the conservation of the unity of faith; these are at all times, and perpetually needful. Therefore the perpetual assistance of the holy Ghost is always necessary thereunto.  
2. Likewise the Prophet Osee in the person of God said unto the Church, I will despouse thee to me for ever etc. & 
Osee 2. v. 19 20.  will despouse thee to me in faith. Therefore this pure & immaculate spouse, is everlastingly wedded to Christ in sincerity of faith, she can never be stained with adulterous error, never separated by schism, or heresy, never be divorced by any apostasy from her honourable bridegroom. The same was also foretold by the Prophet Isay: 
Isa. 59 v. 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, and out of the mouth of thy seeds seed, saith our Lord, from this present, and for ever. Now what spirit was there in the Prophet Isay, but the spirit of God; What words in his mouth, but the words of truth? Therefore the spirit of God and words of truth shall not departed, he doth not say from the hearts only, but not from the mouths of the Church's generation, from that present, & for ever: can any thing be written more effectually? So effectual it seemeth to diverse sectaries, as the public Glosers upon the English Protestant translation confess the truth thereof 
Cal. in c. 59 Isaiae in hunc vers.  in their marginal notes upon that place. And Caluin in his commentaries explaining the same text: God promiseth (quoth he) that his Church shall never be spoilt of this inestimabl● good, but that it shallbe governed by the holy ghost, and underpropped with heavenly doctrine etc. and soon after: Such is the promise that our Lord will so assist his Church, and will have that protection and care of it, as he will never permit it to be deprived of his doctrine. For if it once could be deprived of truth, & fall into any error, this oracle were frustrated. If it could fall into error, the gates of hell, which our Saviour denieth 
Matt. 16. v. 18. 2. Tim. 3. v. 15. 1. joan. 17. v. 17. 2. Cor. 11. v. 2. Matt. 18. v. 17.  should prevail against it: if it could err, it were not, as S. Paul witnesseth, the pillar and firmament of truth. If it could err, in vain did Christ pray to sanctify it in verity: If it could err, it were not that unspotted virgin, of which the Apostle writeth: I have espoused you to one man, to exhibit you a chaste virgin unto Christ. Lastly if it could err, the Son of God could not command every one to submit himself to the doctrine of his Church, with that heavy commination: If he will not hear the Church, let him be to thee as the Heathen, and Publican; that is, let him be like the excommunicated or unbelieving miscreant, who is cast of from Christ, and utterly abandoned to everlasting misery. But God could not threaten us under this curse of damnation, to hear and obey his Church, if his Church could beguile us with error. For then God should be the cause of that error; then we might be beguiled by following his Commandment, which is impossible. Therefore the Church cannot teach or deliver any error unto us, as a Priest imprisoned at Daventry urged M. Barbon the Minister at an appointed disputation held of that matter, before many of the town, & other Gentlemen of th● 
A conference held at Daventry in Northampthonshire between a Priest there impisoned and M. Barbon a Minister.  Country, which Argument, the Minister first laboure● to elude, by answering, that the Church indeed could no● err, as long as it heard, & followed the voice of God but if it swerved from his word, it might precipitate i● self into error: whereunto it was then replied by th● Priest: My argument (said he) proveth it cannot possibl● swerve from the word of God. For to swerve from th● word of God is to err. I prove it cannot err, Therefore I prove it cannot swerve from the word of God. Again to affirm that the Church erreth not as long as it agreeth with the word of God, is to grant her no priu●●edge above any heretical or heathenish conventicle. For no Heretic, Infidel, jew, or Turk, no nor the devil himself can err as long as he speaketh conformable to God's word.  
3. The Minister devised another sleight and distinguished 
A fond distinction which Protestant's make of curable & incurableerrors.  two kind of errors, one curable, another incurable, one to probation, another to damnation, and so answered, that the Church might fall herself, and lead her children into curable errors, out of which they may afterward escape, not into incurable or damnable, from which they shall never be delivered. But the Priest resuming his former probation insisted again, that it could lead her children into no error at all, because,  
Whosoever heareth the Church, followeth the commandment of God.  
But no error curable or incurable can we incur by following the commandment of God.  
Therefore no error curable or incurable can we incur by hearing the Church.  
The Minor only questionable, was proved thus:  
No offence to God can we incur by following God's commandment.  
But every error curable or incurable is an 
* Material or formal.  offence of God.  
Therefore no error curable or incurable can we incur by following God's commandment.  
4. Here M. Barbon sweeting and chafing, yet not knowing what to deny, perversely denied the argu●●●● 
M. 〈◊〉 breaketh off the dispute cavilling at the syllogistical form, & yet could not discover any fault neither in matter nor form. The former idle distinction of Protestants further refelled. Whitak. contro. 2. q. 5. c. 17. fol. 490. Ecclesia adtempus etiam in fundamentis quibusdam errare potest, & tum salua esse. Whitaker contradicteth himself in manifest terms. Si fundamentale aliquoddogma tollatur Ecclesia statim corruit.  ●elfe, and carped at the syllogism, as if it had four ●●mes, the last and only collusion which he, & his sect●●es, are wont to use to blear the eyes of the unlearned ●●en otherwise they are so pressed, as they know not ●hat to say, or whither to turn. I appeal to the whole ●●ditory, whether this was not the sum of his reply, ●●d whether he did not hereupon abruptly end, & cease ● proceed any further, with much disgust of the standers ● and small satisfaction to his own fellow Ministers, ●ho came to assist him. Howbeit seeing both Whitaker ● Reynolds, distinguish in the same manner, as Barbon hath ●●one, and often affirm that the Church may slide in to errors of probation, not of damnation, curable, not in●●rable, I will a little further lay open the falsity of that distinction. And first I would have them tell me what these ●urable errors be? Gross and fundamental, such as cannot stand with the principles of faith; or sleight and indifferent, such as do not prejudice the integrity thereof? ●● such? We need not for the attaining of salvation be cured of them, we may without loss of God's favour here, or hereafter persevere unto death incurably in them. In which case your new Gospel was needles, your outcries slanderous, your breach detestable in making so execrable a schism, & division from us, for slender matters not necessary to salvation. Gross then and fundamental they be, of which we shallbe certainly healed before we die, therefore M. Whitaker affirmeth: the Church may for a time err in some foundations, & yet be safe or sound. A crabbed saying; for faith must be entiere, or else it is no faith, therefore if the belief of the Church be failing in any one foundation, it is no way sound, but wholly errs in faith, as M. Whitaker not many lines before directly avoucheth: If any fundamental point of doctrine be removed, the Church presently falleth. A true speech, howbeit most contrary and repugnant to the former. And yet it is impossible for the Church ever to be ruined, impossibly to perish or departed from God at any time or moment, as hath been disputed in the former Chapter. Therefore impossible ●● her to be ensnared in any substantial or fundamental error.  
5. Besides, if curable errors be fundamental, wh● be incurable? What greater than fundamental? Or h●● can any be counted incurable, when there is none ● damnable, which may not be cured by the salve of grac● When we daily see that Arianisme, judaisme, Turcis●● Apostasy, Infidelity etc. often cured with help from above? 
No error there is which may not be cured by grace.  Are they incurable out of which the Church ca● never be recovered? But of this never Heretic as y●● made question. The Donatists who contended that th● whole Church crred and perished before their days, sai● it revived again, and took life in them; and so do all heretics or sectaryes whosoever, challenge a recovery of the decayed Church. But what do I strive against mere fancies? All the arguments I have here proposed manifestly conclude that the true Church of Christ is never obnoxious to any error at all, little or great, curable or incurable, necessary or not necessary to salvation. For she teacheth 
Why the Church can fall into no error curable or incurable.  all truth, the spirit and words of God are always in her mouth. She is a pure virgin, and cannot be stained with any spot of unchaste doctrine, she is always directed by the holy Ghost, we are commanded by God always to give care unto her. But as we can be led into no offence, small, nor grievous, material nor formal, culpable nor inculpable, into nothing dissonant or repugnant unto truth, by embracing the direction, or following 
Protestant's are entrapped in their own assertion holding the true Church may err, and yet themselves certain of truth.  the commandment of truth itself: so we can tumble into no error little or great, curable or incurrable, by following the direction or safe conduct of the Church. And truly I wonder at this witch craft of Satan, how he should persuade our miserable sectaryes, that they alone have the purity of the Gospel, the certainty of the spirit, the true reformed Church, and yet to teach them withal that the true Church may err. For how can they be sure themselves do not err in their faith, and in appeaching us of so many superstitions, if their Church may err? How can their followers be sure they are taught ● truth, if their teachers themselves confess they may ●▪ O drunken heresy, O malicious blindness! art thou ●ereft of the light of reason and drowned in the pit of ●lful darkness as to produce no better witnesses for the ● of ours and rising of thy Church, than such as may ●e, such as may lie and beguile the people! S. Augustine 
Aug. in psal. 63. v. 7.  ● braideth the jews for labouring to disprove our Sa●ours resurrection with sleeping watchmen. And shall ●t I revile our Lutheran, or Caluinian strumpet, for in●ing us of sundry falsehoods by the verdict of errable minister's, deceivable Reformers? Who grant they may ● blinded with curable errors? Of such errors we accuse them in all points wherein they disagree from us, & ●e prove them guilty by the word of God, doom of antiquity, and universal Senate of all the faithful, who ●●nnot err. Let them by the like jury acquit themselves ●●fense their doctrine with the like authority, or else in ●●ine do they brag of verity, or exclaim against our superstitious abuses. Will they run to the authority of Scripture? But either they are infallibly assisted by the holy Ghost never to mistake, or interpret it amiss, and then their Church can never err, neither curably, nor incurably which they deny; or they may sometime swerve from the sense and meaning of the holy Ghost, they may fall into the curable errors of which we attach them, and so are condemned by their own mouths for insufficient witnesses or accusers of us. To go one. 
Iren. l. 3. c. 4. & 40. & l. 1. c. 3. Hier. l. 3. adieu. Ruf. c. 8. in fine. Cypr. epist. 55. ad Cornel. Aug. de unit. Eccl. c. 28.   
6. As the scriptures before mentioned, so the ancient Fathers abundantly testify the inerrable rule of the true Church's belief. S. Irenaeus saith: The Apostles have laid up in the church as in a rich treasure, all truth, that he that will may from thence draw the water of life. Likewise: She keepeth with most sincere diligence the Apostles faith and preaching. In her (saith Saint Hierome) is the rule or square of truth. The Church (saith S. Cyprian) never departeth from that, which she once hath known. S. Augustine: Behold how after the same sort he addeth of the body, which is the Church, that he may not permit us to err, neither in the bridegroom, nor in the bride. In another place he affirmeth 
Aug. tom. 2. ep. 166. fol. 290.  that our heavenly Master forewarneth us to avoid schisms, In so much as he maketh the people secure of evil governors lest for them the chair of wholesome doctrine should be forsaken, ● which even the evil are constrained to deliver true things for they a●● 
Fox acts & monuments pag. 999. 464. 1401. 1436. 1286. The Puritans in their discovery in a sermon preached 1588. by Bancroft pag. 34. The Protestants Apology tract. 3. sect. 7. n. 68  not their own things which they deliver, but Gods, who hath plac●● the doctrine of verity in the chair of unity. We want not heerin the suffrages of Protestants, of Fox himself, and sundry of his Martyrs, of M. Bancroft late Bishop of Canterbury, the Puritans not forbearing to carp and reprehend him for it, and of others mentioned in the Protestant's Apology for the Roman Church, which in every Chapter so victoriously triumpheth over our Reformers innovation, by the irrefragable testimonies of Reformers themselves, as M. Morton astonished with the evidence brought against him, was suddenly beaten back from his rash attempt, which he never since had the heart to prosecute, or any other presumeth to take pen in hand to answer that excellent, and ever unanswerable work.  
7. The reasons which persuade the infallibility of the Church are sundry, and they most forcible. For what could move any Infidel, or Atheist to forsake his errors and come unto the Church if that might also beguile him with error? what means had we to condemn an Heretic, or disprove his errors, if the Church might err 
divers reasons which convince the infallibility of the Church.  in disproving of them? How should we know where to rest, whom to consult in doubts of faith, if the highest judges might judge amiss? What assurance have we of our belief, religion, scripture, sacraments of Christ himself, and all other articles of faith, if the Church which teacheth them might err in teaching? The same inconveniences, the same confusion would ensue, supposing it 
If the Church could err faith itself & all things else were uncertain.  were limited not to err only in fundamental points necessary to salvation. For then the unconstant and wavering Christian might still cast as many doubts, whether the things defined where fundamental or not? Whether necessary, or not necessary to salvation? Then the people might call their Pastors' doctrine, and definition in question, they might examine whether the articles delivered be substantial, and such wherein their ●●eachers be freed from error or no? Then new schisms ●●d contentions would daily break forth, & all things ●ill remain uncertain.  
8. To prosecute a little further one of these reasons. For ●t were too much to enlarge them all. The tradition or testimony of our Church in delivering the whole canon of scriptures (upon whose authority also most Protestants receive it) of what account do you make it? If fallible? the 
An argument unanswerable.  faith you gather from thence, the Religion you ground thereon must likewise be fallible, uncertain, and no way authentical. For the truth gleaned from the scriptures cannot be more sure, than the Scriptures themselves from which it is gathered. If infallible? You grant what we require. For the promises of God, the assistance of the holy Ghost, which warranteth the testimony of our Church to be of inviolable authority in this point, being general and without restriction, must warrant it also in 
The same promises of God which assure the Church's infallibility in one thing, assure it in all.  all other traditions, interpretations, & doctrines whatsoever, and so you that forsake her sentence & renounce her definitions, renounce the Oracles of truth, and decrees undeceivable, or else show what exception, what limitation the holy Ghost hath made where he restrained her privilege of infallibility, to that particular more than to other articles of our belief. This is a Gordian knot which break you may, untie you cannot. For suppose you should reply as a Protestant once answered me, that it appertained unto the providence of God to keep safe his holy writ, and challenge it from corruption: I would further inquire of you, whether God hath greater care of the letter or sense, of the inward kernel or outward rind, of the bone or marrow of his word? Of the marrow no doubt. Then he preserved that more safe in the hearts of his faithful, than the other in the rolls of paper: and so, as you take the bark and outward letter from the tradition of our Church, much more ought you to borrow from her the true sense and sap, and heavenly juice. Finally, to what end do Protestants strive so much 
Protestant's according to their own grounds have neither any faith or religion.  for the Churches erring, but only to deprive themselves thereby of Church, faith, & religion? For whereas neither religion, nor Church can stand without supernatural faith, nor supernatural faith be attained without infallible certainty of the things believed, if their preachers, their, Ministers, their Church be not undoubtedly fenced from all danger of error, the articles they believe have not that inerrable warrant which is necessary to faith. Faith (saith S. Bernard) hath nothing ambiguous, or doubtful, & if it hath any thing ambiguous it cannot be faith. Whereupon it is defined 
Heb. 11. v. 1. Aug. l. 13. de Trinit. c. 10. & tract. 79. in loan. Chrysost. in bunc locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in explicat. psal. 115. Chrysost. in hunc locum Dyonil. c. 7. de diuin. nom.  by the Apostle to be the substance etc. the argument of things not appearing, that is, a demonstration or conviction by which our understanding is acerteyned, & convineed of the truth, or as the greek importeth, it is the basis, ground, or foundation, firm, sure, steadfast, & imoveable, either of the hoped, & revealed verities, as S. Basil with S. john Chrysostome, iudgeth; or of them that hope & believe fastening them in the truth, & the truth in them, according to S. Denis & S. Augustine, from whence the common school of divines gather this principle: that faith cannot be subject to falsity, no nor to any fear or suspicion thereof. This infallible ground of assurance Protestants have not, believing only upon the credit of their Church which may beguile them. Therefore howsoever they brag of their all-saving faith, not any faith have they, or Church, or religion at all. 
August. tract. 7●. in loan. Fidei non potest subesse falsum.   
9 Here my adversary's cavil with us, that they have as much faith, as we, who rely upon the definitions of our Popes, and Prelates: for they are men, and every man is a liar (as the scripture reporteth.) I answer our supreme Bishops are by nature men, by infirmity subject to lies & deceits, yet as they are by faith Christians, by inward unction heirs of heaven, so they are by Pastoral authority governors of the church, officers of God, organs of the holy ghost, by whose perpetual assistance they cannot err, they cannot in their public decrees, or general assemblies deliver unto the faithful what is subject to uncerteinty, because that which they speak, Christ speaketh in them; that which they deliver, the spirit of God delivereth. 
2. Cor. 1●. v. ●▪ Psal. 8. ● Hier. l. ●. comm. in 6. ●. ad Gal. D●os eos esse manifestum est: qui aute● Dij sun● tradunt Dei Euangelium non hominis.  In which respect, S. Jerome doubteth not to call S. Peter, S. Paul, & such as enjoy their privilege after the phrase of scripture, by the name of Gods, & thereupon maketh this illation: But they that are Gods, deliver the Gospel of God, not of man.  
10. Yet let us view some other allegations, which these erring, and lying Ministers bring in, to find the church guilty of error. Marry, Whitaker & Reynoldes depose, that which befalleth to one, may befall to the whole: but every one in particular may err, therefore the whole may err; which is a most false deposition, & plain Sophism, arguing from each divided member of the Church to the whole body jointly considered, as if a caviller should say; This stone itself cannot be sufficient to raise a tower, nor this, nor that, 
Whitak. contr. 2 q. 4. c. 3. fol. 274. Reynoldes in his second conclusion fol. 628. as it is printed together with his conference.  nor any one a part, Therefore a whole, & huge heap together cannot suffice. It is a mere sophistical kind of reasoning. For we see, that many do raise that which one, or a few cannot: Many forces of men united are able to draw that, which no man in particular can move. A whole Army of soldiers vanquisheth a kingdom, which on one the most valiant captain can annoy. So the whole Church may preserve the truth unspotted, which no p●rticuler can do. Chief because the whole is guarded by God's promise, assisted by the holy Ghost, the shield of her defence, which divided Churches want, but the holy ghost (sayeth Whitaker and Fulke) is also promised to every one in particular, Christ prayed to sanctify every one, & confirm him in 
D. Whit. contro. 2. q. 4. c. 2. f. 168. Fulk. in c. 16. joan. sect 5. & in c. 3. 1. Tim. sect. 9  verity, as he did for the whole; for the laity, aswell as for the Clergy, for the people, as much as for the Priests. It is true he prayed for all, and each particular, promised the holy ghost to every one, but in a diverse manner according to every ones several state, & degree; he prayed for the Apostles, and Bishops their Successors, he assured them the holy ghost, as to parents, masters, & shepherds of his fold, to the laity & every one of the faithful, as to children, scholars and sheep to be directed by them. They have the holy ghost 〈◊〉 their mouths to teach, preach, instruct, an● 
How the spirit of God in ●●●●ised to the whole Church, and how to 〈…〉, particular member. Whitak. count 2. q. ●. c. ap. 3. fol. 28. Seueru● l. 2. Theod. c. 19 Ream linguam non facis nisi rea mens. Witness S. Athan. epist. ad ●ranc●s.  ●●●erne; these in their hearts, to obey, believe, keep unity peace, & submission. They his public assistance, for the public function, & profit of the Church; these, his privar direction, for their own private comfort, & particular salvation. Therefore as the Pastors, & Governors' cannot err in teaching, defining, or publicly condemning false opinions; so neither any one of the faithful in believing, obeying, or shunning those whom the Church hath censured. Thus the whole and every part securely, travaileth towards the coast of heaven, with the safe conduct of the holy ghost, for the edification, compliment, and full perfection of the mystical body of Christ.  
11. Whitaker objecteth again, that all Churches Arianized, and consequently erred, when the whole world, a● S. Jerome reporteth, groaned, & wondered to see ● self an Arian. But S. Jerome by the figure Synecdoche useth the whole for a great part, who were deceived in the Council of Arimine, partly by the fraud of Valens the Arian Bishop, partly by imbecility of wit, yet diverse of them materially only. Wherefore seeing it is ●n Axiom in the law, that the tongue it not made guilty, but by the guilty mind, they retaining the true Catholic faith in their hearts, & formally also in open profession; yielded not properly to Arianisme, but still preserved the true state of the Church, which was likewise at the same time inviolably maintained in the West, especially in those renowned Bishops and their flock, S. Hilary, S. Ambrose▪ S. Eusebius of Verselles, in Athanasius, and others of Greece. And that boisterous tempest continued but three years, for then as S. Hierome relateth, the beast died, & there succeeded 
Hier. dial. aduer. Lucifer.  a calm. From the Church our adversary's fly to the Counsels representing the Church, and draw bills of indictment to convict them of error, but their allegations are void, and insufficient. For such Counsels as they mean, were either unlawful conventicles, tumutuously assembled, or if lawfully gathered, not lawfully continued, or not wholly approved, or falsely accused, or they erred only in some matter of fact, not in any point of doctrine or article of belief.  
12. At least (say they) the old Church, and Synagogue of the jews wholly erred, when Aaron, and the 
Two other objections of adversaries answered. Exod. 3●. Mar. 14.  whole multitude adored the golden Calf, and when Caipha● the chief Bishop and whole Council of Priests adjudged Christ to death. I answer, that Aaron was not then invested with the authority of high Priest, but that office was imparted long after unto him, as appeareth out of the last of Exodus. Then the Leuits never consented to that Idolatry, nor Moses in whom the supreme Priestly dignity still remained. To the second objection, I answer, 
The infallibility of the Synagogue when christ bade established his Church.  that the Council of the Scribes & Pharisces, was tumultuously gathered, not to interpret the law, or teach the people, but to pronounce sentence in a matter of fact against the Son of God; or if they did err in a chief point of faith, it maketh nothing against us; for Christ had then planted his Church, preached his doctrine. Therefore the infallible assistance of the Holy Ghost was no longer tied to the Synagogue, Christ being present the head of his Church, and having sufficiently promulgated his Gospel.  
13. Therefore to draw to an end, seeing the true Church never did, or ever can stray from the truth, as the Scriptures, 
The Protestants Church cannot be the true Church of jesus Christ by their own confession.  Fathers, reasons convince: And seeing Protestants confess that their Church may err, or go astray for a time, we must needs conclude that their Church is not the inerrable spouse of jesus Christ, but the harlot of Satan, the Temple of Baal, the Stews of an adulteress, or if they now recant, and yield unto us that the true Church cannot step awry in any one generally received point of belief, it necessarily followeth that all their pretended reformations of her errors, have been innovations of their own heads, their accusations forgeries, their separation horrible schism and open rebellion against the kingdom of Christ. It followeth also that the Roman Church universally spread over the face of the earth, which once was must needs continue the true Catholic Church free from Apostasy, free from heresy, free from superstition, or any other false doctrine of which she is accused.   

CHAP. VI Wherein is demonstrated that the Church is the supreme judge of Contr●uersyes: against D. Whitaker, D. Fulke, and all Protestants.  
THAT the holy Scriptures can neither by themselves, nor by any rules our Sectaryes assign, determine the strifes, which fall out in matters of Religion, 
In the first part, and first Controversy-  hath in the first part of this treatise been proved at large: now that the Church is the only infallible and suprem judge which decideth those debates, our Saviour himself fully testifieth, when he referreth all matters controverted to her sole and high tribunal, saying: Dic Ecclesiae, Tell the 
Matth. 18. v. 17.  Church, if he will not hear the Church. Where he teacheth, after that private correction and public admonition will not serve, the guilty party is to be summoned before the Prelates 
* So Saint Chrysostom here taketh the Church for her Prelates.  or chief Pastors of the Church, & without further examination, despute, or appeal to stand to their sentence, or else to be cast off as an Heathen or Publican. Whitaker seeketh to avoid this place two w●●es, first by 
Whitak. count 2. q. 4. c. ap. 2. & 3.  expounding it of Ecclesiastical censures, not of doctrine. Secondly, that the Church is to be heard, but in those things only in which she heareth and obeyeth Christ. Very frivolous and idle, for in such things even the jewish Synagogue, the Turkish Koran, and the Devil himself is to be heard as hath been urged before: this were not to end Controversyes without further appeal, but to enter a new court of strifes, to commence new examinations, to call the Church in question, whether she heareth, and obeyeth Christ in the things she commandeth or no.  
2. Besides, if we ought to obey the Church in her Ecclesiastical censures, of excommunication, suspension, or the like, much more in her condemnation of heresies, 
If the Church cannot err in censuring much less in defining.  or public definitions what we ought to believe. If in sentences of fact, much more in explications of faith, & determinations of doctrine: if God hath appointed her our supreme judge in chastising, and correcting us with her spiritual punishments, much more without doubt in curing our souls, and preserving them from all spots of errors. And therefore our Saviour restrained not this precept of obeying his Church to any particular matter, but enlarged it to all, and strait way giveth her that universal commission: Amen I say unto you, whatsoever you shall 
Matt. 18. v. 18. Ibid. v. 19  bind upon earth, shallbe bound also in heaven, and whatsoever you shall lose upon earth, shallbe loosed also in heaven. And, Concerning everything, whatsoever they shall ask, it shallbe done to them. Away then with M. whitaker's restrictions, away with men's abridgementes where the Son of God imparteth so ample, illimited, and universal a privilege. In like manner he did not use any limitation, but absolutely said: 
Luc. 10. v. 16. Matth. 23. v. 3. Whitak. contro. 2. q. 4. c. 2. fol. 267. 268.  He that heareth you heareth me, and all things whatsoever they shall say to you, observe ye, and do ye. Which two places Whitaker again after his ridiculous fashion with this caution understandeth, He that heareth you, teaching true, & prescribing just things, and whatsoever they shall teach according to the law dee ye. As though the Son of God dallied with us, & said the same thing, which was nothing, but hear the truth wheresoever the truth is spoken: yet S. Augustine by these later words, attributeth a great prerogative to the chair of Moses, In which verily (saith he) he figured his own, for he 
Aug. con. litt. Petil. l. 2. c. 61.  warneth the people to do that which they say, and not to do that which they do; and that the holiness of the chair be in no wise forsaken, no● the unity of the flock divided, for the naughty persons. Howbeit if our Sectaryes caution may take place, he figured the chair of pestilence as much as his own, we might follow their doings which Christ forbiddeth as well as their sayings, to wit, whatsoever they do conformable to the Law. Moreover S. Paul after a long dispute, and many alleged reasons, referreth the last resolution of the matter debated 
1. Cor. 11. v. 16.  to the practice of the Church: If any man seem to be contentious, we have no such custom, nor the Church of God.  
3. In the old testament God also appointed, that in case inferior Officers dissented in their opinions, we should have recourse to the consistory of Priests, as to the chief and infallible Tribunal: If you see that the words of 
Deut. 17. v. 8. & ●.  the judges within thy gates do vary, arise and go up to the place which our Lord thy God shall choose: and thou shalt come to the Priests of the Leviticall flock etc. and thou shalt do whatsoever they that are Precedents of the place, which our Lord shall choose, shall say, and teach thee according to the Law. Which later words do not involve 
At one time there was but one chief Precedent called the high priest diverse successively.  (as Protestants wrangle) any condition, if they shall teach, but an absolute warrant that, they shall teach according to his Law, else than their judgement and determination were fruitless, and the matter remained as doubtful as before: for exceptions might be taken that sentence is not given according to the law, of which some other must be constituted judge, whose decision is infallible, or else the same doubt ariseth of him, and so without end. Then our adversary's answer again, that this place is understood of civil, and politic affairs, not of doubts of religion. But if God's wisdom so carefully provided for the composing of civil matters, much more for ecclesiastical where the doubts are more intricate, and contentions more dangerous. Therefore God said of his Priests by 
Ezech. 44. v. 24.  Ezechiel: When there shallbe a controversy, they shall stand in my judgements, and shall judge my laws and my Precepts. By Malachy: 
Mala. 2. v. 7. The Protestants false translation of such places as make against them.  The lips of the Priest shall keep knowledge, and the law they shall require of his mouth, because he is the Angel of the Lord of hosts. A Text so forcible as Protestants not enduring the pregnancy thereof, for shall keep knowledge, corruptly read should keep, contrary to all Originals. In Hebrew it is ●ismeru, In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Latin custodient, shall keep, foretelling not what they ought or should but what they shall infallibly do.  
4. Likewise, wheresoever there is question of the law of the commandment, of ceremonies, of justifications, show it them. I meciatly 
Paral. 19 v. 10.  after there is a distinction made between spiritual and civil affairs, between spiritual and temporal authority. Ananias the Priest & your Bishop shable chief in these things, 
joseph. l. 2. cont. Apion. Philo l. 3. de vita Moysis. Aelian. var. hist l. 14. c. 34. Strabo Geor l. 17. Cicero l. 2. de leg. Euseb. in Chron. Caesar. de bello Galli. l. 6. joseph. antiq. lib. 14 c. 16. To the Church belong all the conditions necessary in a judge.  which pertain to God. Moreover Zabadias the son of Ishmael, who is the Prince of the house of juda, shallbe over those works, which appertain to the king's office. And josephus witnesseth; That the Priests were appointed by Moses, to be overseers of all things, judges of controversies, and punishers of the condemned persons: whereby it is evident, that it belonged to them, not only to decide Civil (of which Philo also maketh mention) but much more Ecclesiastical matters touching the law, the commandment, and iustifications: neither was this only ordained by God, amongst his chosen people, (the jews) but by engrafted persuasion of nature, agreed upon amongst all nations. For Aelianus writeth that amongst the Egyptians, their priests were judges, & determiners of all debates, and that the most ancient of them had the chiefest voice. Strabo testifieth the like of the Aethiopians, Cicero of the Romans, of the Persians Eusebius, Caesar of the Frenchmen, that their Priests called Druidae had the same authority; josephus of the Athenians, affirming that their Priests were judges, & the chiefest among them gathered the suffrages of the rest.  
5. Moreover all conditions necessarily required in a suprem judge confirm unto the Church her sovereignty of judgement, for the judge must be able to hear, understand, examine the matters in strife, give a clear, & resolute sentence, whereby he acquit the innocent, and condemn the guilty; these properties appertain to the Prelates of the Church. They (and not the Scriptures nor the private spirit) have ears to hear, skill to know, 
She can hear, examine & determine debates.  means to examine, a lively & intelligent voice to pronounce such a sentence of approbation, or condemnation, as all may discern on whose side it is given. Again, the judge ought to be public & openly known, that all who are desirous may have access unto him, of infallible authority not only in himself but also in respect of us; that we may safely rely, & build the foundation of faith upon him; He ought to be authentical, warranted by God, & endued with power, that the humble may with awful reverence embrace his decrees, and the stubborn by due constraint & punishment be forced to submit, otherwise his tribunal were un profitable & judgement 
She is public & known to all.  frivolous. The Church is so conspicuous, patent & generally known, as there are few jews, or Turks, no Christians who are ignorant of it, howbeit many are ignorant of the holy scriptures. Her sentence is certain & infallible, She cannot be inveigled with error, nor 
She is infallible.  corrupted with gifts, nor seduced with favour, because she is the faithful spouse of Christ and pillar of truth. The scriptures although they be certain in themselves, yet in respect of us they may be adulterated, suborned, changed, & misconstrued.  
6. The Church hath the seal of Gods warrant whereby we are bound to obey it, bound to follow, and embrace her final resolution; If he will not hear the Church, let him be to thee like the heathen & publican, yet we are no way tied 
She is authentical, and warranted, by God. Matt. 18. v. 17. 1. Cor. 5. v. 3. 4. & 5.  to the written word, any further than it is delivered & expounded unto us. The Church hath power to excommunicate, suspend, degrade, & enforce by her censures, compel us by her punishments, to conformity and obedience, as S. Paul did the incestuous Corinthian: I indeed absent in body, but present in spirit have already judged as present, him that hath so done: in the name of our Lord jesus Christ, you being gathered together, & my spirit with the virtue of our Lord jesus 
2. Cor. vlt. v. 10. & v. 2.  Christ, to deliver such a one to Satan. By this and many other places it is plain, that the pastors of the Church have a coactive power of constraining the rebellious, to submit themselves unto her trial & definition, which the Scriptures have not.  
7. Many other proofs may be brought to strengthen this high tribunal of the Church: For she is the mother 
She is the first Mistress of our faith.  which first begetteth us, which sealeth us in baptism with the character of Christians, She teacheth us the first elements of our belief, the articles of our Creed, She spelleth unto us the meaning of Christ, of jesus, of Saviour, of God the author of grace, of his Sacraments, sacrifices, faith and gospel, which from the written word, without her instruction, we could never learn. To which purpose very true is that saying of M. Hooker, 
Hooker. 2. book of Eccle. poli. fol. 118.  The scripture could not teach us the things which are of God, unless we did credit men, who have taught us that the words of scripture do signify those things. Therefore the men of the Church & not the scripture are the first masters of our faith. Yea (say you) but after, our first reformers did more copiously partake 
The Protestants idle evasion rejected.  the beams of light, they found the scriptures perverted, not rightly expounded by such as had them before in custody. Is it so? Were their expositions false, and scriptures true. Must we believe on their word the canon of scriptures, and learn of you the interpretation of them? as though they who canonised them with authority in regard of us, could not open their meaning better than you? or he who preserved by them the dead letter uncorrupted, did not more diligently preserve the lively sense and meaning inviolable? Can any guide us more safely in the way of salvation, in the path of Christ, than such as teach us there is a Christ, & means of salvation? Egregiously S. Augustine reasoneth with the 
Aug. l. de vtil. creden. c. 14.  Manichees as we may now with Protestants: Why should I not most diligently inquire amongst them, what thing Christ commanded, by whose authority persuaded, I have now believed that Christ commanded some thing. Will't thou better tell me what he said whom I would not think to have been at all, or to be, if I must 
Aug. come. ●. count. ep. Manich. c. 5.  believe because thou sayest is. What madness is this? Give credit i● them that Christ is to be believed, & learn of us what he said. In Another place. If thou dost hold thyself to the gospel, I would hold myself to those by whose commandment I believed the gospel etc. Whose authority being infringed & weakened, I could not now 
There is no ra●son we should believe the authority of the Roman Church in delivering scripture, and Protestants in expounding it contrary to her authority.  believe even the gospel itself. Immediately before, If thou say, Believe not the Catholics, it is not the right way by the gospel to drive me to the faith of Manichaens (of Protestants) because I believed the gospel itself by the preaching of Catholics.  
8. Yet if against all sense and reason, if against both God and man, you should persuade us to believe your new constructions of S●riptuee, against them who taught you both Christ and Scripture, do we not believe the authority of men, the voice (as you account yourselves) of the faithful, & so submit our judgements to the exposition of the Church?  
9 Further more the Church is the treasury or store-house of God, to which he committeth all his heavenly ministries: All things which I have heard of my Father, I have made known to you. It is his mouth or oracle, which openeth the same to others, his trumpet or crier, which promulgateth 
The Church is the store-house of truth. joan. 15. v. ●●.  them to the world: Go and teach all Nations etc. teaching all things which I have commanded you. It is the messenger which revealeth his will, The witness which giveth testimony of his words, and sayings, The Vicegerent which supplieth the room of his beloved: You shallbe witnesses to me in Jerusalem, and in all jury etc. As my Father hath sent me, so I also do send you. But Christ was sent from 
Matt. vlt. v. 19 Act. 1. v. 8. joan. 20. v. ●2.  the throne of his Father, with most ample power, to decide all doubts, in matters of faith, Therefore the Church succeedeth him in this sovereign authority, she baptizeth now in his person, sacrificeth in his person, teacheth in his person, governeth in his person, excommunicateth in his person, so she determineth with infallible assistance, and judgeth all Controversies in his person. If we be commanded to hear her, obey her, believe her, be ruled by her; If we must open our own faults, complain of our brethren to her, be bound or loosed 
The Church judgeth of the writings of the Apostles, she composeth the Canon of Scripture, she judgeth of the true sense and interpretation of scripture.  of our sins by her, if she must clear out doubts, examine our causes, redress our scandals, quiet our contentions, she (no doubt) is the supreme judge of all our spiritual affairs. When any doubt is made of the writings of the Apostles, whether they be theirs or no, as whether the Epistle of S. Paul to the Laodiceans be his or not, it belongeth to the Church to decide the matter, to receive, or reject it. Therefore she judgeth of the Apostolical doctrine, of the sacred Canon, she judgeth what is consonant to the divine spirit of God, and what is dissonant thereunto. When any heresy springeth from the false interpreration of scripture, she also censureth, she condemneth it. Therefore she is the judge not only of the scriptures, but also of the true sense and exposition of them. And thus in all times, and places, whensoever occasion hath been offered, the Church hath exercised her judicial power.   

CHAP. VII. Wherein is manifested the conformable practice of the Church; other authorities alleged; & the imagined circle objected against us avoided.  
IN the Apostles days a controversy arose concerning the observation of the legal Ceremonies; it was diligently argued, discussed, and judged by the Church with this divine and 
Act. 15. v. 28.  infallible resolution: It hath seemed good to the holy Ghost, and us etc. Some few years after, a great debate fell out, about the celebration of the feast of Easter, whether it should be kept always on the Sunday, or on the 14. day of the first month, the matter was referred, examined & judged by the Church, with such an uncontrollable sentence, as they who resisted were absolutely censured and condemned for heretics, called Quartadecimani. Witness S. Augustine, Epiphanius, Tertullian & others. In all succeeding ages some such doubts, questions, or heresies have sprung up, and have been 
Aug. haer. ●6. Epiphan. haer. 50. Tertul. in Praescrip.  always sifted, determined, and judged by the Church. From her the Novatians, Arians, Nestorians, Eutichians, Pelagians, Monothelites, and the rest have still received their final doom, and irrevocable damnation, in such judicial manner as no appeal, no dispute, no further examinations of their opinions hath been after 
Hooker in the preface to his book of Eccles. poli. pag. 24. 25. 26. 27. Covel in his defence of M. Hooker.  permitted, as not only M. Hooker, and M. Doctor Covell two modern Protestants, but S. Athanasius also testifieth of the Church's decrees in the Nicen Council against the Arians: Let no man think a matter discussed by so many Bishops, & confirmed with most clear testimonies, may be called again in question, lest if a thing so often judged be revised and known again, the curiosity of knowing utterly want all end of knowing. And Martian the Emperor: He doth wrong to the judgement of the most reverend Synod, who contendeth to rip up, or publicly argue and dispute of such things as be once judged and rightly ordered. Theodosius 
Athan. in decr. Nice. Syno. Martian. in rescript. ad Pallad. Praefect. Preto. C. desum. Trin. l. 5. Cod. l. 1. tit. leg. damnat.  also and Valentinian those two Catholic Emperors who held the Imperial Sceptre in the year of our Lord 428. have most catholicly enacted a law, allowing the Churches definitive sentence in sundry Counsels: Whosoever in this holy City, or other where do follow the profane perversity of Eutiches condemned in the late Council gathered at Chalcedom, & do not so believe in all points of faith, as the 318. holy Fathers of the Nicene Council & as the 150. venerable Bishops assembled together in the Council of Constantinople, or the other two Counsels following of Ephesus, and Chalcedon, let them know that they are heretics. But as th● Church's tribunal in condemning heresies, so in establishing true doctrine in all doubtful cases, hath been esteemed infallible. Hence that common saying of S. Augustine: Whosoever feareth to be ensnared 
Aug. l. 1. cont. Cres. c. 33.  by the obscurity, or hardness of this question, let him consult the Church thereof, which the holy Scripture without all ambiguity doth demonstrate.  
2. Hence S. Paul immediately instructed from the mouth of God when false seducers sought to caluminate 
Gal. 2. v. 2. Tertul. l. 4. contra Marc. c. 2.  his heavenly doctrine, had recourse unto the Church, for approbation of his Gospel: Lest perhaps in vain I should run, or had run. Whereupon Tertullian: If he from whom S. Luke received his light, desired to have his faith and preaching authorized by his predecessors, how much more reason have I to desire the like for the Gospel of S. Luke, seeing the same was so necessary for the Gospel of his Master. And S. Augustine: The Apostle S. Paul 
Aug. tom. 6. cont. Faust. Manic. l. 28. c. 4. Hier. ep. 11.  called from heaven, if he had not found the Apostles with whom by conferring his Gospel, he might appear to be of the same society the Church would not believe him at all. S. Hierome hath the like, whose authorities together with the precedent of S. Paul so pinch our adversary's, as they have nothing to answer which deserveth confutation. Notwithstanding 
A cavil of the adversary reproved.  against the former recited examples of the Church, they cavil, that she pronounced judgement in the beginning out of the written word, and so made the scripture judge rather than herself, of all doubtful occurrences. We grant that the Scriptures were the outward law, the 
The scripture is the outward law and needeth a lively judge or interpreter.  compass, or square, which the Church followed in giving her sentence both then and ever since: yet as the law is dumb and needeth an interpreter, the compass & square not able to direct without the guide of the Architect, to level it aright; so the Scriptures can never give a diffinitive sentence, to compose debates, unless they be managed, guided, and interpreted by the Church. The scriptures are the dead, and silent, the Church the lively speaking & intelligible judge, more easy than the scriptures, more ancient than the scriptures, more necessary 
Iren. l. 3. c. 4. Hilar. de Syno. aduer. Arian.  than the scriptures; more necessary, because many sucking babes who die after baptism, many ignorant people, as Ireneus, and S. Hilary note, are saved without scriptures but not without the Church; more ancient because the scriptures were penned by the holy Prophets and Apostles, 
The last resolution of faith is diversely made, by which we avoid the circle objected against us by many Protestant's  members of the Church, more easy and perspicuous, because that which the scriptures in sundry dark, hard and general terms obscurely contain, the church in open, plain, and particular declarations appliable to the sundry exigentes of special occurrents clearly expresseth. Therefore although the scriptures have a kind of judgement (as the inanimate law can judge) together with the Church, yet the Church hath the principal, primary, supreme and most irreprovable voice in this spiritual consistory, or court of religion.  
3. Howbeit the last resolution of our belief is not so referred either to scriptures, or to the Church, but that the prime verity, and other prudent motives, have also their special concurrence: whereby we easily avoid that idle and impertinent circle, with which Whitaker, and 
First it is resolved into the authority of God.  his fellows, would seem to disgrace us of proving the scriptures by the Church, and Church again by scriptures. For when it is demanded why we believe the scriptures, the infallible authority of the Church, the mystery of the Trinity, or any other article of our belief, we reply that if you ask the formal reason which winneth the assent of our understanding to believe; we believe 
Secondly into the proposition of the Church.  them for the divine authority, which is the formal object of faith, and of infinite force and ability to persuade immediately by itself, without the help of any other formal inducement whatsoever; if you demand what warranteth or proposeth unto us this or that article to be credited by the testimony of God. We answer it is the Catholic Church, guided by the holy Ghost, which cannot propose, or deliver any falsehood. If you demand what moveth our will to accept this Church for an infallible witness in sealing those articles? We answer they are arguments of credibility, which prudently induce 
Thirdly into certain motives of credibility.  and stir us up to credit her report; the arguments are these, glory of miracles, consent of Nations, perpetual succession, interrupted continuance, admirable propagation, and increase of the Church, force of doctrine, conversion of souls, change of manners, fortitude of Martyrs, unity, sanctity, antiquity, & the like; which prevailed so much with our most learned S. Augustine, as he recounting those things which justly detained him in 
Aug. con● epist. Manich. 4.  the Catholic Church, saith: There holdeth me in her bosom, the consent of people, and nations, there holdeth an authority, begotten with miracles, nourished with hope, increased by charity, 
Aug. de vtil. cred. c. 14. Populorun atque gentium confirmatae opinioni ac famae admodum celeberrimae.  strengthened by antiquity, there holdeth from the seat of Peter the Apostle, to whom our Lord after his resurrection recommended the feeding of his sheep, even to this present Bishopric the succession of Priests. Lastly there holdeth me the name Catholic etc. And in another place he saith, that by no other reasons was he induced to believe in Christ then by giving credit to the approved opinion of people, & Nations, and to a most renowned and famous report. These than were the motives of credibility which first persuaded him to embrace both Christ and his Gospel.  
4. Then the mouth which uttered, oracle which proposed them was the Church itself: I for my part (quoth 
Aug. con. ep Fund. c. 5.  he) would not believe the gospel, unless the authority of the Catholic Church moved me. But the formal ground or chief reason which won his assent was the veracity, prime verity, or testimony of God, who could not with such prudent motives, & evident arguments of credibility testify any thing, either by himself, or others which was not sealed with infallible truth. Thus no round or circulation is made, because the same thing is not proved but after a diverse & several manner. Secondly we escap another way 
The second way of escaping the circle.  the danger of circulation, if against them who deny the one, & grant the other, we borrow arguments from the scriptures for example, which they grant to establish the Church which they deny, or from the true Church, if that be admitted, to authorise the scriptures which are wrongfully impugned. Thirdly, that idle circle is declined 
The third way avoiding the same.  when we canonize the scriptures by the testimony of the present Church, & prove the Church by the interpretation of scriptures not made by the same Church which now is, or lately was in the Council of Trent, but so expounded by the ancient Church in former days in the Council of Carthage, in the time of S. Augustin, S. Ambrose and the rest of those Doctors: or so expounded by the primitive Church, so expounded by the Apostles who received it from Christ, & he from his Father: What round is here or circled committed?  
5. Lastly it is no absurdity or begging of the question in hand if the Church approve the scripture by her own testimony, and by the same also her infallible authority 
The fourth way.  she hath from God, if that which she saith she confirm with such evident reasons, or persuasible motives, as are prudently judged to proceed from him. For so christ himself so Moses being sent with Commission from God by his own testimony warranted with miracles, proved his 
Exod. 3. & 4.  Mission, and was accordingly received as a messenger, Captain, or Governor immediately designed, & appointed by his unsearchable wisdom. In like manner albeit the Church give assurance of scripture, & by the scripture certify us of her own authority, yet her certificate is infallible, & sufficient to persuade without circular winding in and out, as long as it is confirmed by such arguments of credibility, as in all wise men's judgments come from God, for either his divine providence overruleth not humane affairs, and then as S. Augustine inferreth: It 
Aug. de vtil. credendi c. 16. Nihil est de religione satagendum. Protestant's run the circle they falsely object against us. Fullk in his confu. of Purga. p. 434.  boots not a whit of what religion we be of, or he doth preside & dispose of all earthly things, & so cannot permit us to be induced by such weighty, prudent, and incuitable reasons, to believe that which is subject to falsity, or calumniation. Every one of these ways our Church is freed from that idle circle, wherein all sectaryes notwithstanding wander without end, who descry the scriptures by their own private spirit, & discern their spirit by the analogy of scripture. This is a dotage gross, & absurd, to prove the unknown word by a hidden motion, & the motion hidden by the word unknown: This is to dance the round so often reprehended, & to labour in darkness without hope of delivery.   

CHAP. VIII. Wherein is discovered, that out of the true Church there can be no hope of salvation, in any Congregation or Sect whatsoever.  
THE Prophecies of the old Testament, & peculiar titles ascribed to the church both in the old and new, engross unto her all the blessings of heaven, and only means of attaining felicity: In mount 
joel. 2. v. ●2.  Zion, and in jerusalem shallbe salvation, as our Lord hath said, and in the residue whom our Lord shall call: The Nation and the kingdom, that shall not serve thee 
Isa. 60. v. 12.  shall perish. She is the City of refuge, or sanctuary of God (as Cyril calleth her) to which whosoever flieth not for succour, cannot be saved. She is the spiritual seed and 
Cyril. in Isa. l. 5. c. 54.  of spring of Abraham, which only partaketh of the blessings of our Lord. She is the house of God and Tabernacle of our Lord, out of which whosoever eateth the paschal lamb, he is (as S. Jerome saith) a profane person, an alien, or stranger 
Hier. tom. 2 ep. 57 ad Damas● Idem tom. 4. lib. 4. ● comen. in cap. 11. Isa.  from the merits of Christ. She is the Ark of No, because (according to the same S. Jerome) that which the Ark in the deluge, this doth the Church afford in the world. If any one were not in the ark, he was drowned in the time of the inundation: if any one be not in the Church, he perisheth in the day of destruction. And Gaudentius a little more 
Gaudent. tract. 2. the lect. Euan.  ancient than Jerome: It is manifest that all men of those times perished, excepting only such as deserved to be sound within the Ark, bearning a type or figure of the Church: For so in like manner they cannot be saved who are separated from the Apostolic faith & catholic Church.  
2. Moreover the Church is called the Temple of God, as appeareth by many places of holy scripture expounded 
Orig hom. 15 in Mat. Aug. l. 2. quest. in Euang. Theod. in c. 2. 2. ad Thess. Ephes. 1. & Coloss.  to that purpose by Origen, S. Augustine, and Theodoret, to signify unto us that whosoever is not in this holy Temple, is in the Chapel of Satan, in the den of devils, he cannot have his prayers heard, or sacrifices acceptable unto God. She is termed the body of Christ, to signify that none can enjoy the benefit of life, unless he be a member of this mystical body. I am not the first Author of his gloss, or paraphrase. S. Augustine doth analize & expound it in the same manner: The Catholic Church only is the body of Christ, whereof he is head: out of this body the holy 
Aug. epist. 50. ad Bon. prope finem.  ghost quickeneth no man etc. Therefore he that will have the holy ghost, let him beware he r●mayne not out of the Church, let him beware he enter not feignedly into it. Again, To salvation itself, & to eternal life, no man arriveth, but he that hath Christ his head: But no 
Idem de unit. Eccl. c. 16. Ephes. 5. Psal. 44. Ezech. 16. 2. Cor. 12. Apoc. 19 & 21. Aug. de alterca. Eccle. & Synagog.  man can have Christ his head, unless he be in his body, which is the Church. She is also styled the wife and spouse of Christ, because as S. Augustine teacheth, she hath promised & vowed to keep pure & entire his faith & doctrine, as in a corporal marriage the wife plighteth her faith, & fidelity to her husband.  
3. By this comparison we learn that as no children can be legitimate which are not borne & conceived by the husband's true & lawful wife; that all others are either bastards, or chaungelinges, so none can be the sons of God, none partaker of the inheritance of his children, unless he be new borne, & nurtured by the Church his spouse. The harlotry sects & congregations of heretics may propagate themselves, they may vaunt of their viperous issue, they may insult for a time and despise the spouse of Christ, the hand-manyd (as S. Augustine discourseth) may do wrong to her Mistress. But when A●raham shall hear the complaints of Sara, when he shall take compassion of her sufferings, and receive her into rest, than thou (saith he, speaking to the Arian, as I 
Gen. 21. v. 10. Gal. 4. v. 30. Aug. tom. 9 de symb. l. 4. c. 10.  may now to the Protestants heresy) thou shalt be cast forth, as the hand maid with thy bastardly brood, because the sons of the b●●d woman shall not be inheritors with the children of the free. One, holy, true Queen Catholic shallbe acknowledged, to whom Christ hath given such a kingdom, as dilating it through the whole world, cleansing it from all spot and wrinkle, he hath prepared it wholly beautiful against his coming. Agreeable to this title, it is likewise named the Mother of the living, because none can receive life, except they be conceived in her womb, and cherished in her lap, from whence that common ●ying of S. Cyprian: No man can have God his Father, ●nles he have the Church his Mother. The Church is the 
(a) Psal. 2. Luc. 1. joan. 18. Apoc. 5. Aug. l. 20. the civet. Dei. Hier. q. ad Edibiam.  kingdom of Christ wherein such as refuse to live, are rebels, and traitors to God. It is the house 
(b) Orig. in jesus Nave hom. 3. Cypr. de simplicitate Praelat. Ambr. lib. de Salom. c. 5.  of ●aha● from whence whosoever departeth is guilty of his own death. It is the 
(c) joan. 21. Luc. 5. Ambr ser. 11. & l. de Salom. c. 4. Concil. Later. c. 1. una est fidelium universalis Ecclesia, extra quam nullus omnino saluatur. Aug. tom. 7. concione ad plebem de Emerita post medium. Cypr. epist. 62. ad ●omponium. Iren. l. 3. aduer. haeres. c. 40.  Ship of Peter, out of which whosoever saileth, suffereth ship wrack. Therefore the Council of Lateran hath truly and carefully defined: There is one universal Church of the faithful, out of which no man is saved. This decree of that most holy and general Council, the uniform consent of the Fathers ratify and confirm: a few with such as I have alleged shall speak for the rest. S. Augustine: Out of the Catholic Church a man may have all things, excepting salvation; he may have orders, he may have Sacraments, he may sing Alleluia, he may answer Amen, he may have the Gospel, he may have and preach the faith in the name of the Father, and of the Son, and of the Holy Ghost, but he can by no means obtain salvation but in the Catholic Church. S. Cyprian: Neither can they (writing of excommunicated persons) live without, sith the house of God is one, and no man can have salvation but in the Church. Irenaeus: In the Church God hath appointed Apostles, Prophets, Doctors, and the whole operation or ministry of the spirit, of which they all are deprived who repair not to 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. Then he interreth that such as do not partake of that spirit estranged from truth, are justly tumbled into every error. Lactantius: it is only the Catholic 
Lactant. l. 4 diuin. instit. cap. vlt.  Church that hath the true worship and service of God, this is the well spring 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 and eternal salvation. Thus Lactantius. With whom our chiefest adversaries likewise accord. Field confesseth one holy Catholic Church in which only the light of heavenly 
Field in his first book of the Church c. 2. fol. 23.  truth is to be sought, where only grace, mercy, remission of sins, and hope of eternal happiness are found. And to maintain this he citeth the aforesaid sentence of Lactantius.  
4. Caluin also speaking of the Church our Mother saith: There is no other entry into life, unless she conceive us in her 
Calu. l. 4. instit. c. 1. §. 4.  womb, unless she bring us forth, unless she feed us with her breasts, finally unless she keep us under her custody and governance, until such time as being unclothed of mortal flesh, we shallbe like unto. Angels. The reason hereof is the secret and unchangeable will of God, who sent his Son into the world to erect one Church, one faith, one religion, one house and chosen company, to whom he bequeathed the keys of paradise. That only Church he purchased with his blood, that only he loved, for that he delivered himself to sanctify her, cleansing 
Act. 20. v. 28. Ephes. 5. v. 25. & 26.  her with the laver of water in the word of life. In that only Church he hath left (as Irenaeus observed) his Pastors and Doctors; In that his word, and Sacraments, in that the embassage of reconciliation, & benefit of remitting sins. To that only Church he communicateth his spirit, 
To one only Church doth God commit the keys of heaven and benefit of reconciliation.  promiseth his assistance, imparteth his grace, virtue, and spiritual endowements, therefore whosoever is divided or separated from that, is wholly bereft of God's celestial comforts. Most of the learned Protestants consent with us, That out of the Church there is no salvation, yet this covert they seek to save themselves, That they are of the Church, either of the same with us (as some imagine) or of a distinct by themselves (as others uphold) or at least that every one is sufficiently in the Church of salvation, as long as he believeth the Trinity, Incarnation, Passion, and other principle mysteries of faith. But that they have no distinct Church planted by Christ, watered by his Apostles, and perpetually continued until their days, which is necessary for the true Church, I shall demonstrate hereafter in the eleventh, twelfth, and thirtenth Chapters of this book. Now that they are not any part of the Roman Church, nor all one with us I manifestly convince.  
5. Because they abhor our sacrifice, condemn our 
Fulke in c. 5. Ephes. sect. 3. In cap. 13. Apoc. sect 2. Fulk. in c. 24. Luc. sect. 4. & 1. joan. 2. sect. 9 Whitak. contr. 2. q. 6. cap. 1. ibidem c. 3. Reynoldes in his fifth conclusion. Fulke in c. 13. Apo. sect. 2. & in c. 5. ad Ephes. sect. 3. Roger's in his book 39 articles of Protestancy.  Sacraments, forbear all participation with us, and we with them in faith and religion, we excommunicate & cut them off from the communion of our Church, which they also renounce as superstitious, blasphemous and antichristian. It is certain (saith Fulke) the Church of Rome cannot be the true Church of Christ. Again: The whole religion of Popery is nothing but blasphemy against God, and Christ, and his Church. For this cause he calleth it the whore of Babylon, the seat of Antichrist, the malignant and Antichristian Church of Rome. Whitaker disclaimeth from it with the like reproachful terms, and addeth: That the Papists are Idolaters and their Church idolatrical. Besides he reckoneth up eighteen fundamental points, by which it overthrouweth (in his conceit) the grounds of true religion. M. john Reynolds labouring to discover the like entitleth his fift conclusion after this manner: The Roman Church not the Catholic Church, nor a sound member of the Catholic Church. Yea he, Fulke, Rogers and others recount together with those which Whitaker nameth, above four and thirty articles, in which the Roman Church hath damnably erred, and in every one shaken the fabric & razed the foundation (as they blaspheme) of true belief. Therefore it is impossible any Protestant should think his religion the same with ours shall substantial points, impossible he should look to be saved in the lap of our Church, which his rarest men and stoutest patrons so spitefully traduce, and purposely detest, as the most contagious, heretical, and idolatrical Church that ever was. As impossible it is that every sectary should hope for the blessings of heaven in his own sect, by embracing only the principal grounds of religion, as the ensuing Chapter shall further declare.   

CHAP. IX. In which it is proved, that no Sectary can be saved by believing the chief heads of Religion.  
IN the hearts of such as revolt from truth there breedeth like a canker this cloaked Atheism, that it importeth little of what religion a man be of, so he acknowledge one God, receive the Apostles Creed, and believe to be saved by the merits of Christ. An Atheism I call it, because it secretly tendeth to the utter overthrow of all Christian faith, & due worship of God. 
The gainsaying of any one article disposeth to a plain Apostasy & denial of all articles of faith.  For as the taking away of a few stones by little and little disposeth to the ruin of a stately building, so the removal or not admittance of some points of faith most dangerously maketh way to the denial of all after: which manner I shall demonstrate by & by, how that he which gaynesayth the least article of faith, hath quite lost hi● faith without which it is impossible to please God. But first I will begin with some other arguments.  
2. According to this Atheistical opinion that every one may be saved in his own sect, the Pelagians, Novatians, Donatists, Eutichians, Monothelites, and sundry other plagues of the Church who embraced the Trinity, Incarnation, Passion of Christ &c. might be put in some hope of future happiness, which no Christian I think will now confess. Likewise those sectaryes who after the definition of the Church maintained S. Cyprians, and other holy Bishop's error of rebaptisation, consorted with Catholics in all other points of belief, notwithstanding for that alone they were accounted heretics and so deprived of the benefit of life. Of whom Vincen. Lirinensis 
Vincen. adu. prof. haeret. novit.  maketh this exclamation: O admirable change of things! the Authors of one and the same opinion are esteemed catholics, and their followers are judged Heretics! Because they without breach of peace before the decree of the Church, these after with proud stubbornness presumed to defend it.  
3. The Quartdecimani who lived about the year 186. believed all the substantial heads of faith. They believed whatsoever was publicly taught, & received in the primitive Church, but only one particular thing as it should seem of small importance concerning the celebration of 
Euseb. l. 5. c. 22. Nicep. l. 4. cap. 39  the Feast of Easter, whether it should be celebrated on the fourteenth Moon, & then the fast of Lent cease upon whatsoever day it fell, or upon a Sunday according to the general custom of Christians. And yet for this only point they are enroled in the catalogue of heretics, excluded here from the banquet of the Church, & supper of the lamb hereafter. For S. Austin in his book of heresies 
Aug. haer. 29. Epiphan. 50. Hier. dial. a●●er. Lucifer. c. 1. Haereticos quoscumque christianos non esse. Tit. 3. v. 10.  rehearsing them by another name▪ & sundry more, among whom many believed all the forenamed principles of religion he notwithstanding concludeth of them & the like: other heresies besides these may be, any one of which whosoever shall hold cannot be a Christian catholic. S. Jerome presupposeth this as a certain ground, Heretics whatsoever cannot be Christians, & bargayneth with his collocutor to speak of an heretic as of a gentile. S. Paul chargeth us to shun the company of every heretic in what point soever he runneth astray, saying: A man that is an heretic after the first & second admonition avoid; knowing that he that is such a one is subverted, & sinneth being condemned by his own judgement. And he casteth all 
Gal. 5. v. 20. & 21.  sectaryes with fornicators, murderers, and drunkards out of the kingdom of heaven.  
4. Moreover the Donatists disagreed from the Catholic Church in a matter not specified in the Creed, no nor expressly mentioned as S. Augustine avoweth in holy writ: This (saith he) neither you, nor I do read in express words. 
Aug. l. de unit. Eccl. c. 19 Aug. l. 1. cont. Cres. c. 33. Lib. 11. de baptis con. Donat. c. 4. l. 5. cap. ●4.  And in another place: Although no example of this matter be found in holy scriptures, yet do we follow in this the truth of the scriptures, when we do that which is agreeable to the universal Church commended unto us by the authority of the same scripture. Likewise: The Apostles have commanded nothing concerning this matter: But the custom which was alleged against S. Cyprian is to be thought to have descended from their tradition, as diverse other things have done which the universal Church doth observe, & are therefore with great reason believed to have been commanded by the Apostles, although they be not written. So that the Donatists alteration was about a● unwritten verity; They invocated one God (as S. Augustine affirmeth) with him they believed in the same Christ, 
Augu. in explicatione psal. 54.  they had the same gospel, sung the like psalms etc. they agreed which him in baptism, in keeping the feasts of martyrs, in celebrating of Easter: In these (saith he) they were with me, & yet not altogether with me, in schism not with me, 
The belief of the Trinity, & other chief articles availed not the Donatists because they denied some unwritten traditions.  in heresy not with me, in many things with me, in a sew not with me: these few in which not with me, the many could not help them in which they were with me. Behold the Donatists could not be helped, they could not receive any benefit, or fruit from God by believing the Trinity, the mediation of Christ, the Creed, the sacraments, & the rest, because they dissented from the Church in some few traditions not recorded in scripture; & can our sectaryes look to enjoy the treasures of life, denying both unwritten traditions & diverse other articles clearly expressed in holy writ, as I have proved in the two former parts of this treatise?  
5. Besides although the belief in God, in Christ, & in the articles of the Creed were sufficient to salvation, yet this belief ought to be one & the same in all the faithful, for truth is one, uniform, and constant, falsehood ●arious, discordant, & changeable. But diverse sects diversely understand these heads of religion. Therefore they ●●nnot all have the true uniform and saving faith. To instance in the dissension of Protestant's from us. They believe that their God doth truly purpose, determine, and 
The Protestants belief in God is not the same with the true belief of Catholik●▪  ●o operate unto sin, yet as a righteous judge, not as an evil ●●t●ur. We believe that our true God no way at all with no right intention can concur thereunto; They believe a dissembling God with a twofold will, one revealed and detesting, the other secret & intending sin. We teach that our God hath but one will, which wholly disliketh ●● hateth sin. They believe a God so weak or unmerciful as there be some sins he will never forgive. We believe ours to be so powerful & good as there is no sin, ●ot that against the holy ghost, but he is ready to pardon i● if we truly repent. They believe a cruel God who commandeth & eternally punisheth us, for incurring sins which of necessity we incur: or not fulfilling laws which we cannot fulfil. They believe an unjust God an accepter of persons, who detesteth all other men's defiled works, but accepteth theirs as if they were fair; imputeth to other, not to them the heinousness of their abiding faults; captiveth others to sinful servitude, but indeweth them with the freedom of will to shun iniquity, 
The true belief of catholics▪ quite opposite to that of the Protestants.  giveth to them efficacious, to others not sufficient means to salve their souls: In all which points we believe the contrary: We believe that our true & merciful God neither commandeth nor punisheth but only such things as are in our power to perform or avoid, equally abhorreth the evil works of his elect as of the reprobate, Imputeth to each as long as they remain in sin defaults alike, Imparteth to every one the liberty of free will & sufficient means to purchase heaven. Wherefore if that saying of S. Augustine be worthily approved in the judgement of the learned, Whosoever imagineth God such 
Augu. q. 29. supper jousue.  ●● God is not, he carrieth every where another God, a false God in his ●ind, seeing Protestants & we frame diverse imaginations o● God, one of us believeth in a strange God, or hat● a false belief of the true God, and whereas false belief availeth no more to salvation than no belief at all, we cannot have both that one faith of God which is requisite for our eternal safety.  
6. The like argument may be made of Christ. For 
Our gospellers believe not in the same Christ in which the Catholic Church believeth.  our Reformers acknowledge a Christ who died not for all but for his elect alone: We one, who quoad sufficientiam, died for all: They a Saviour, who made mediation according to his divinity; we one who performed that office according to his humanity only. They a Saviour who enriched himself, but left his servants in beggary, naked, & devoid of merits. We one who aboundeth himself, & deriveth also unto us the riches of his treasures. They, at least the Caluinists & their followers, imbrace● Christ who died not only in body, but also in soul; A 
Protestant's believe not the Articls of the Creed in that sole true sense, which is necessary. to salvation. Not his descension into hell.  Christ subject to ignorance, oversight, desperation, and the lamentable fits of the very damned wretches. We ● Saviour who died only in flesh, and not in soul (whose death is sin) a Saviour always perfect in knowledge, foresight, peace, tranquillity, and who from the first moment of his conception was ever blessed with the sight of God. So that they believe not in the same Christ with us, nor yet do they receive the articles of the Creed in that sole, single, and constant sense, which is only true. For touching Christ's descension into hell, some deny it utterly, others interpret it of his descending in power, virtue, & efficacy, not of his true presence, neither in the lowest hell of the damned, which many Catholics, nor 
Not his coming to judge the quick and the dead.  in limbo patrum, which all Catholics approve.  
7. Concerning Christ's judging the quick and the dead, We hold that he will judge uprightly every one according to the merit of his works: you exclaim against it as injurious to his death & passion. Concerning the Catholic Church, we believe it to be the visible society of such only as profess the Roman faith dispersed 
Not the Catholic Church.  throughout the world; you believe it to be the whole company of Gods elect, comprehending all the faithful which ●ither be, hath been, or shallbe. Touching the communion of Saints, we grant a mutual intercourse 
Not the communion of Saints.  ●●d participation of benefits from one member to another, not only in the militant but also in the triumphant ●nd purgant Church: you impugn these later two as impious, and sacrilegious. Lastly touching remission of sins, we believe a true remission of all sins by inherent 
Not the remission of sins.  justice, even in this life: you deny it to be possible, as long as we are clogged with humane infirmities: you only confess an imputative pardon, and imputative righteousness, most blasphemous to the merits of Christ, and verity of holy Scriptures. By all which I may conclude, how impossible it is we should both be saved by the same belief of the Creed, sith our belief is so repugnant, and true belief but one.  
8. Further, to pass from the Creed to any other controverted question of Priest's absolution, and penitentes confession; If that, as we interpret it with the ancient Church, be the second table after shipwreck, and necesary to all such as have mortally offended after baptism, because it is written: Whose sins you remit, they are remitted 
joan. 20. v. 23.  ●nto them, and whose sins you detain, they are detained: Then every Protestant who neglecteth to submit himself to this judgement seat hath his sins detained, his sins fast bound which enchain his soul to the fetters of hell. If it ought to be other wise expounded of preaching the word, and denouncing only remission to the faithful, & detention to the unbelievers, than we are guilty of sacrilege, guilty of imposing a pharisaical yoke on the consciences of our subjects, which eternally casteth us out of the favour of God. The same argument I might frame of Confirmation, of extreme Unction etc. but I will only instance in the holy Eucharist, wherein suppose as needs you must that solemn oath and protestation of Christ: ●nles you eats the flesh of the Son of man, and drink his blood, you 
joan. 6. v. 54.  ●●all have no life you, to be properly understood of the corporal eating of his true flesh; and all Protestants are estranged from the fountain of life, they cannot have life in th●●, who disdain to approach to this heavenly fo● but take a shadow or sign in lieu thereof. Suppose (a● God forbidden) it should not be so interpreted, and all Catholics together with Lutherans make shipwreck of salvation, who with horrible idolatry worship a creature instead of the Creator, a morsel of bread as the body of their Lord. For this only variance concerning the real presence, Luther (whose memory, according to Whitaker, 
Whitak. in his answer to M. Campians third reason. Luth. lib. contr. Sacramenta. Confess. Tiguri. tract. 3. fol 108. Luth tom. 2. 263.  shall ever be sacred among all good men) accurseth all Caluinistes as arrant Heretics, saying: We do seriously censure all Zwinglians, and sacramentaries for heretics, and out of the Church of God. Which censure of his, and detestation of their opinion he gloryed to carry to the tribunal seat of Christ. And then most agreeable to the matter now in hand: They believe in God the Father, and in the Son, and in the holy Ghost in vain. All these things (said I) avail them nothing, for as much as they deny this article of the real presence, and attach him of falsity who said of the Sacrament, this is my body. So Luther flatly acknowledgeth that the denial of that one article, the disagreement in the interpretation of that one place in such a● accept the other heads of religion, is sufficient to plung them into the pit of hell. Zanchius and many learned Protestants 
Zanchius in his epistle before his confession pag. 12 13.  are of the same mind agreeing therein with the ancient Fathers, with S. Athanasius, who hath defined in his Creed, that whosoever doth not hold the Catholic faith who and inviolate, he shall perish for ever. With S. Hierome who witnesseth, that for one word or two contrary to the saith, many heresies have been cast out of the Church. With S. Gregory Nazianzen, saying: Nothing can be more dangerous than th●se heretics, 
Hier. l. 3. Apolo. count. Ruf. Nazian. tract. de fide.  who when as they run through all things uprightly, yet with one word as with a drop of poison, corrupt and stain the true and sincere faith of our Lord, and of Apostolical tradition. With Saint Basil who being solicited by the persecutors to relent a little to the time, stoutly answered (as Theodoret reporteth) that such as are instructect in the divine doctrine, do not suffer 
Theod. l. 4. hist. c. 17.  any syllable of the divine decrees to be depraved, but for the defence of it, if need require, willingly embrace any kind of death.  
9 And not to stay longer in reciting the testimonies of 〈…〉 when the Son of God avouched, he 〈…〉 
Marc. 1●. v. 16.  not shallbe condemned. Of what belief did he speak? 〈◊〉 of believing the whole Gospel, the whole corpses of Christian doctrine, whereof he there said: preach the 
Ibid. v. 15.  gospel to all creatures, which Gospel comprehendeth many other articles besides the Trinity, Incarnation, & Passion of Christ. Therefore he that believeth them not all shallbe condemned. Likewise when Christ avouched, He that despiseth you despiseth me, he that heareth not the Church etc. 
Luc. 10. v. 16. Matt. 18. v. 17.  he doth not add in this or that point, but absolutely in whatsoever, Let him be to thee as the Heathen and Publican. And for this cause the custom of the Church hath been in her public definitions and general Counsels to strike with the thunderbolt of God's heavy curse, to threaten with anathema all such as refuse to believe any one decree or definition of hers, concerning any point of faith whatsoever it be, which the Church could not do without erroneous faultiness in herself, and wrong to her children, if every Canon she maketh and fenceth with that Anathema, were not necessary to be believed under pain of damnation. Besides, not only the Church, but sundry zealous and forward sectaryes of all sorts, are ready to yield their lives in behalf of any one article of their belief: wherein although they err concerning the particular object, yet this general agreement in such several sects, is an apparent token, that Nature itself teacheth every special point of true religion, and not the principal only to be necessary to salvation, wherein the Athenians were so precise, as they punished without remission 
Teste josepho cont. Appion.  any little word less warily uttered against the received opinion of their Gods. The jews also were severely chastised, for the transgression of any one of the ceremonial laws, given unto them by the disposition of Angels. And God himself threatneth, that he shall take 
Apo. 22. v. 19  ●●ay his part out of the book of life, who shall diminish any word of S. john's revelation. What wonder then, though ●e be blotted out of the register of heaven, though he be eternally punished, who either gainesayth, altereth, or not believeth expressly or infoldedly every point of doctrine the Son of God himself, or the holy Ghost, whom he after sent, publicly teacheth or inspireth to his Church.  
10. The chiefest reason why faith must be whole & entire is the infallible authority or veracity of God upon 
One principal reason why faith must be entire in all points.  whose testimony we believe, which being once suspected or doubted of in any one point of never so small importance, the like doubt or suspicion may creep into others, and shake the whole foundation of Christian Religion. Therefore S. Thomas and many other learned Divines profoundly teach, That he hath no supernatural faith, he believeth not any thing moved by divine authority, 
S. Thomas 2. 2. q. 5. art. 3. He that believeth not every article of faith believeth none at all. Tertul. l. de praescri.  who believeth not every thing little or great, fundamental or not fundamental, proposed unto him to be credited by the same authority. Whereupon they infer, That no sectary who maketh choice upon his own liking, or upon the judgement of his Ministers, to believe some articles and not the rest, doth truly believe any one article at all. After which manner Tertullian long since disputed against Valentine the heretic saying: Some things of the law and Prophets he approveth, some things he disalloweth, that is, he disalloweth all whilst he disproveth some. In like sort I may argue of our Protestants, and other Sectaryes, that they make choice to believe some things, not to believe other, and so whilst they believe not all things, they believe nothing, nothing upon the authority of God, but upon their own election, as humane motives incline and persuade them, which is humane only, not divine or supernatural belief. For faith being an assent of our understanding to things not evidently seen or convinced by reason, but only credited for the testimony of another, it cannot be more certain than he that testifieth, and delivereth them unto us, who if he be subject to error as all men are in Protestants conceit, they that believe the revealed mysteries or interpretation of Scripture, either upon their own or such men's credit, cannot attain to the certainty of faith, no more than the Turk, who although he believe in God, Creator of heaven and earth, yet he believeth not in him with divine faith, because he relieth upon the authority of his Koran, or Turkish Muphtyes, who as in other things do, so might deceive in 
Muphty is the name of the chief Interpreter of the Turkish law. Cuspin. in descript. Magistrate. Turcici.  that. And whereas without true and divine faith it is impossible to please God, they cannot hope for his favour, who do not believe every article as the inerrable testimony of his true Church proposeth them to be believed.  
11. Hence it is, that even as we are bound to observe and fulfil the whole law of justice, every precept, all things whatsoever Christ commanded, or else we forfeit our whole grace, forfeit our right, and title to heaven, because he that offendeth in one, is made guilty of all: So we are bound to believe all whatsoever either Christ by himself, 
Matt. 28. v. 20.  or the holy Ghost teacheth us, by the mouth of his Church, or if we deny any one point we are utterly deprived of the habit of faith, we have not any faith at 
jacob. 2. v. 10.  all.  
12. At length it is not enough, that we steadfastly believe every point, all the heads, and branches of catholic faith, we must also communicate, & join together in society with the faithful: For he that doth not gather with me, scattereth, he that is not with me is against me, as 
Cypr. de unit. Eccl.  S. Cyprian to this purpose useth these places of scripture: Therefore although every well minded sectary believe all things with the true Church, notwithstanding as long as he severeth himself in communion from it, that very separation, that dissension alone, is enough to cast him headlong into ever lasting fire. S. Cyprian writeth of Chore, Dathan & Abiron, that they believed in one God, 
Cypr. lib. 1. epist. 6.  worshipped one God, called upon him, & lived in the same law & religion, as Moses, & Aaron did; howbeit because they divided themselves by schism from the rest, & resisted their Priests, & Governors, Gods heavy hand lighted upon them. More notable are the words of S. 
Aug. l. d● unit. Eccl. c. 4.  Augustine: All those that believe as hath been said, that our Lord jesus Christ is come in flesh, & risen from death in the same flesh, in which he was borne, & hath suffered, & that he is the son of God▪ with God, & one with the Father, & the only immutable word of the Father, by whom all things were made; but doth descent notwithstanding in such sort from his body, which is the Church, that their communion is not with all them with whom the Catholic Church doth participate, but are in some divided part, it is manifest that they are not in the catholic Church. And if not in the Church, if not in the body of Christ, they cannot be quickened with the spirit of Christ. For whosoever (saith he again) 
Aug. ep. 152. ad Donatist.  is divided from the Catholic Church, how laudable so ever he seem to live, for this only crime that he is separated from the unity of the Church, he shallbe excluded from life, & the wrath of God shall remain upon him. With whom S. Fulgentius accordeth, saying: Hold for most certain, & doubt not, that no heretic, or 
Fulgent. de fide ad Petriem c. 29.  schismatic baptised, in the name of the Father, of the son, and of the holy ghost, if he be not united to the catholic Church, although he he give never so great alms, and shed his very blood for the name of Christ, yet can be in no wise be saved.  
13. By all this which I have said it appeareth, first how much they are deceived who sooth themselves with 
A deceit of some who think it enough to believe the common principles in which all Sectaryes agree.  this fond conceit, that although every obstinate sectary cannot enjoy the treasures of life, yet if any be so indifferent that they hold & believe the common principles in which all Christian sects, and companies accord; they at least may be in the state of salvation. These men, I say are much deceived, because Faith must be whole, and entire in every point; and besides integrity of belief in all points, communion with the true Church, & participation of sacraments is also necessary. Then they are mistaken with a false surmise that they agree with all in their general grounds; For as all meet together in some common articles of one God, one Christ, or the like: So they all, and each sect uniformly consenteth that those common principles, are to be limited & contracted by a special faith, to his particular sect: Therefore they cannot agree in all general points with every divided conventicle, unless they join in this to draw these general heads to some one society, or one particular faith, as every sect though in a different manner conformably doth.  
14. Secondly as pernicious a flattery it is in many, who think it sufficient to obey their king, & laws of their Country, exacting their corporal presence at the 
Another flattery of such as deem it sufficient to conform themselu● to their Prince's laws in matters of conscience.  public service which is appointed in the Realm, whether it be true or false: For although obedience to Princes be not only commendable, but according to us necessary to salvation, in all such things as they have authority to command, yet in matters of faith, and religion, which appertain to God, wherein soever they swerve from his divine laws, no subject can be excused in obeying his Prince's precept, or highest consistory, to the violating of his conscience, & breach of God's commandment: no more than the jews who committed Idolatry at the compulsion of jeroboam, & Eastern Bishops who embraced Arianisme by the constraint of Valens the Arian Emperor, or any other such like, were to be acquitted of most detestable sacrilege, in neglecting their duty to God, for obedience unto men. Neither ought this seem strange to Protestants, for sith it is lawful among them, to disobey the voice of God's Church, to disobey the decrees of Gods general Counsels, (which are warranted by God never to err) as often as in their private judgments, they stray from the written word; how can they blame us, who humbly crave pardon of not obeying our temporal 
How far Catholik● are ready to spend their lives in any of their Prince's quarrels.  Sovereign's (who have not the like warrant) in such things only as the whole Christian world, and God's highest tribunal upon earth, infallibly judgeth them to departed from the scriptures. In all things else we vow all homage & duty to Princes: we are ready to offer our lives, lands and goods in their behalf; we are ready to defend the right of their title or of other causes wherein they shallbe engaged against any invader temporal or ecclesiastical whosoever: Only we desire to keep our consciences unoppressed, our religion entire unto God.  
15. Thirdly as Protestants flatter themselves to the 〈…〉 dice of their souls, so they cry out against us for ●●nt of charity, in condemning so many moral good men, of other religious besides our own, blameless i● their lives, in conversation modest, zealous in prayers, alms, hospitality, and many other virtuous works. I answer, that as it is no want, but an evident token of perfect charity to for warn sinners of the peril of damnation, 
1. Cor. 6. v. 9 & 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which Protestant's falsely translate worshippers of Images. Gal. 5. v. 19 20. 21. Rom. 16. v. 17. Tit. 3.  to inculcate with the Apostle, That neither fornicators, nor servers of idols, nor advowtrers etc. shall possess the kingdom of God: So it is no presumption or defect in us, but zeal of God's honour, & love of souls, so dear purchased with the blood of Christ, to give the same warning & judgement of those, who run into schism, heresy, or any sect whatsoever: seeing they are reckoned by the mouth of the same Apostle, in the number of such as are excluded heaven: The works of the flesh (saith he) are manifest, fornication, uncleanness etc. serving of idol's &c. dissensions sects etc. which I foretell you, as I have foretold you, that they which do such things shall not obtain the kingdom of God. Mark them th●● make dissensions, and scandals contrary to the doctrine which you have learned, and avoid them, for such do not serve Christ our Lord. A man that is an heretic after the first and second admonition avoid, knowing that he that is such an one is subverted and sinneth, being condemned by his own judgement: In which case it skilleth not with what heresy he be infected as S. Cyprian intimated to Antonianus curiously demanding to know the heresies, 
Cypr epist. 502.  which Novatianus taught, No matter (quoth he) what heresies he hath or teacheth, when he teacheth without, that is, out of the school of God's holy Church. In the same case his moral life, modest carriage, chastity, prayer, or alms deeds availeth him nothing to the gaining of heaven, as you may read in these words of Saint Augustine: Let us (saith he) suppose a man to be chaste, continent, not covetous, not serving 
Aug. l. 4. con. Dona. c. 8. Constitua●us aliquen etc.  idols, ministering hospitality to the needy enemy to none, not contentious, patiented, quiet, emulating none envying none, sober, frugal but yet an heretic; truly no man maketh doubt, but for this alone that he is an heretic, he shall not possess the kingdom of God.  
16. My adversary's perehance will reply. That they are not to be accounted Heretics, because they do not with contumacy defend any falsehood, nor stubbornly deny any known truth. But I answer that they are not only heretics who with pertinacy maintain their perverse, and erased▪ opinions, but such as doubt, waver, or call in question any matters of faith, such as wilfully follow the heresy of others, such as slothfully defer, or fearfully put of the embracing of truth, when it is sufficiently opened and proposed unto them. All these if not in the strict acception or outward bench of the Church, yet in the inward Court and chancery of conscience, are attainted for the crime of heresy, and for such arraigned before the face of God. Nevertheless, let it be (although it be very hard) that some few may quit themselves from the imputation of that horrible crime, yet if they once commit any other mortal sin, (into which they fall so often) as Fulke averreth: That there is no man which liveth 
Fulke in c. 3. Apo. sect. 2.  after Baptism, but he committeth sin worthy of death every day) they cannot receive forgiveness out of the bosom of the Church; There only are left the Sacraments of reconciliation, the conduits of grace, the salves for sins, & medecines for our souls, which whosoever refuseth to participate, is justly deprived of all celestial favours, not for his heresy, but for other offences, he hath incurred.  
17. Let no man therefore of what sect soever feed himself with the hopeful solace, or expectation of bliss; who having heard of the true Catholic faith, is negligent in searching & finding it out, or having found it out, doth not sincerely embrace and entirely believe, every branch and point thereof, or believing every point, doth not also communicate in outward profession and participation of Sacraments, with the members of that Church; or communicating with them, & flying the society of all others, doth not renew his life, in sanctification and holiness, in the pursuit of virtue, and hatred of vice, as the divine precepts of God, and laws of his Church, direct and teach him. These be the steps of jacobs' ladder by which only we ascend to the mount of heaven, and whosoever slippeth from any one of them, slideth down to the bottom of hell.   

CHAP. X. Wherein is disproved the false Marks which Protestants allege to find out the Church: Against D. Whitaker, and M. White.  
B●CAVSE the true Church is the holy sanctuary of God, and only port of salvation, out of which none can escape the gulfs of sin, billows of dissension, and miserable shipwreck of eternal perdition, therore all Sectaryes make to this harbour of rest, all challenge to themselves (as Lactantius noteth) to be the true flock of Christ. The wasps (saith Tertullian) make honey combs, and the Marcionists Churches. To 
Lact. l. 4. c. 10.  which purpose they commonly describe that heavenly camp, by such general, or hidden signs, as every one may pretend a like clay me unto it. Such is M. whitaker's 
Tertu. l. 4. con Marc.  and our Protestants fraud, who delineate, & set it forth by these two marks: By the sincere preaching of the word, and lawful administration of Sacraments. And what Heretic is 
Cont. 2. q. 5. cap. 17. fol, 489.  there, or ever hath been, who doth not vaunt of these? The Anabaptists now a days, the Brownists, The Arians, & Nestorians give out, that they alone have the true preaching of the word, & administration of Sacraments, which they all prove by testimonies of Scripture, by conference of places, and by the in ward motion (as they are persuaded) of the holy Ghost, as good Records as any Protestant Minister can bring for the truth which 
Whitak. contr. 2. q. 5. cap. 18.  he preacheth: yet if they be deceived by false persuasion, if they abuse the Scriptures (as Whitaker often answereth) may not we justly suspect the like abuse in him?  
2. Secondly, the sign ought to be more known, 
The sign ought to be more known to us, than the thing it signeth and not only Natura notius.  than the thing signed, because by discerning that, I must come to the knowledge of this: but the true preaching of the word is more secret, and unknown than the Church itself; Therefore it cannot be a mark to descry the Church unto us. And when Whitaker replieth: That the purity of doctrine, is more hidden to us, yet more known in itself, or more known in the nature of the thing; he rather fortifieth than weakeneth the force of my argument. For that which must be a sign to us, to discover the unknown Church, must be more sensibly known and apparent to 
D. Whit. contro. 2. q. 5. c. 18. f. 500  us, or else we may seek long enough before it lead us to the knowledge thereof. Whitaker denyeth my consequence because to espy the Church: Is not (saith he) the knowledge of sense, but of faith, it appertaineth not to the eye of the body, but to the eye of the mind, that is to faith. What shall I call this, treacherous, 
Whitak. ibidem fol. 501.  or foolish dealing, to answer one thing, when another is demanded? we now dispute of the sensible marks, to discover the visible Church, of such marks as may be seen, and perceived by sense, and not of the act of faith, or thing believed, wholly in that respect invisible and obscure, because faith according to the Apostles definition: Is the argument of things not appearing. Which 
Hebr. 11. v. 1.  to confound with the precedent motives, inducing us to accept these things, as the misteryes of belief, is knavish treachery, or notorious folly. For as the natural reasons which the Philosopher allegeth, to persuade the Atheist there is a God, are not the thing he believeth, or object of his faith, but as it were the outward Ambassadors he useth to win him, to accept that first ground of belief, so the visible signs which lead us to the knowledge of the Church, are not revealed articles embraced by faith, but the forerunning messengers which 
The outward marks which lead us to the Church, must be apparaot to sense.  propose unto us that article of believe. They appertain to the eye of the body, to the manifest feeling, and touch of sense, or else they could be no signs at all to give notice unto us of a true visible, and sensible Church.  
3. M. White harpeth upon another string, but with as false a stroke, as Whitaker. For he teacheth: Faith is the cause of the Church, and therefore more known than the Church itself &c. as every cause is more apparent to our underst anding, and better known to our judgement then the effect. I grant that faith is the cause of the Church, but that causes are more apparent, 
White in his way to the church §. 26. fol. 112 113. Whitak. loc. citat.  to us imprisoned in a Cottage of earth, & wintered amongst the clouds of sense, than their effects, is evidently false, contradicted by Whitaker, disproved also by many experiences, of the eclipse of the Moon, of the ebbing and flowing of the sea, of the Remora his hindering the course of a ship, and of a thousand such natural effects, whose causes are unknown, from whence the knowledge of Philosophy had her first being. For many learned men wounding at these and the like effects, began to search out the hidden causes and reasons of them. And what? Is Aristotle of another mind, whom M. White 
White in the same place.  so boldly quoteth, as countenancing his absurdity? I am fully assured, he hath not so much as any syllable sounding that way. For he distinguisheth two kind of knowledges, one in respect of us, the other in the nature of the 
Aristotle no where teacheth causes to be more known to us then their effects, as White falsifieth him.  thing in itself; that is, the thing in the perfection of his own nature, is more intelligible, although by reason of our imbecility we cannot reach unto it. Thus Aristotle in the very places objected by White only teacheth that causes are both before their effects, and better known (to wit) in nature, but not to us, not to our understanding, not to our judgement, as he wretchedly applieth and abuseth his words, whether of malice, or of ignorance, I will not judge; but although he had been wholly unacquainted and ignorant in Aristotle, yet Whitaker his master, who affirmeth the same, and with the same distinction as Aristotle doth, might have taught him the truth, if some evil humour had not possessed his heart.  
4. Thirdly, the true preaching of the word and doctrine of salvation, is the very being itself or essence of the Church, it is the only thing we require in searching it out. Wherefore to assign that for a mark, is to delude the seeker, and to give the substance as a signe of 
Protestant's marks mere collusions.  the thing required. For example, if a stranger should demand where the Mayor of the City, or chiefest Magistrate lodgeth? Were it not a mockery to say? Where he dwelleth, who hath the whole command of the town; or were the stranger any whit the nearer by this reply? No more is any Protestant the near of finding the Church by these her essential Marks, which do not openly appear or shine in her forehead, but are closely hidden in her secret bowels. For so S. Augustine saith: That truth remaineth 
Aug. in psal. 57  in the womb, or bosom of the Church, as all essences are couched under the veils of accidents: & by us who borrow our knowledge from outward senses, must needs be understood before we understand the natures themselves. Therefore we must first repair to the Church, before we can find the truth enclosed therein.  
5. M. White admitteth with S. Augustine, that true faith is in closed in the bosom of the Church, but as a 
White in his way to the true Church §. 28. fol. 118. 119.  light (saith he) in a watch tower, as a candle standing in a lantern, which by it own light can guide us infallibly to the Church etc. as the firmament is seen by the light of the sun, though itself hold out the sun unto us: These be his examples as fare wide from his purpose, as he from sincerity in alleging of them. For the light manifesteth itself without the help of the tower, the sun useth not the working of the firmament, to cast forth his beams. They both do naturally shine, and give light unto us, the truth not so, that cannot be seen, unless it be manifested, & opened by the Church; Faith is 
Rom. 10. v. 17. Psal. 118. v. 130.  by hearing, heard it cannot be without it be uttered, uttered it must be by the Preachers of the Church, the Preachers than are they that give notice of the Truth. Therefore the Royal Prophet doth not say that God's truth of itself, but that the declaration, & opening of his words illuminateth, and giveth understanding. Again, By the light we discover the parts of the tower, by the sun the firmament quite contrary in our case; for we arrive not first by beams of faith, to take notice of our preachers, but by our preachers we are instructed in all points of faith, which order of proceeding is manifestly expressed by the Prophet Isay, speaking 
Isa. 2. v. 3.  in the person of such as travail to learn the truth: Come let us go up to the mount of our Lord, & to the house of the God of jacob, & he will teach us his ways, etc. Lo they first knew the mount of the Church to which they ascended, and knew it to be the mount of our Lord, the house of the God of jacob, and then were taught and instructed in his laws. The splendour of the Church guided them to the light of truth: not her revealed light to know the Church. For this cause our Saviour termed his Apostles & their successors, not the towers, or houses, only which hold, & b● opening the window (as White imagineth, deliver us this ligot but he termeth them the candles themselves, & lights of the world, 
White in the place before cited. Matt. 5. v. 14. White as before.  which guide & enlighten us in the heavenly path of true belief. Wherefore if a light upon a watch tower in the dark night, may (according to White) be the only mark whereby to find the tower, the doctors, & Pastors of Christ, which our Saviour avoucheth to be his glorious lights shining in the dark night of this world, must by Whites own allusion be the only marks to find out the faith of Christ. They to whom Cornelius, to whom S. Paul, (called from heaven) to whom all the ignorant are perpetual sent by the voice of God to learn the truth of his doctrine, 
Act. 10. v 5. 6. Act. 9 v. 7. & 17.  & way of his commandments.  
6. Fourthly either the sincere preaching of the word in some particular points is sufficient to descry the Church, or it is necessary it be sincere in all points of faith; both Whitaker, & White agree, that it must be sincere in all fundamental 
Whitak. count 2. q. 5. cap. 17. White in his way to the true Church. §.  points necessary to salvation, because diverse heretical conventicles have the sincere preaching in some particulars, either of Trinity, Incarnation, Passion or Resurrection of Christ, yet that sufficeth not, therefore it ought to be sincere in all. But how shall the ignorant be assured, what Church it is which is pure in all these articles, who do not understand the articles themselves, neither which be fundamental, nor how many, nor wherein the chief foundation of every article consisteth as necessary to salvation? How shall they (for example) be certainly persuaded, whether the Protestant sect sincerely teacheth the article of imputative justice, of original sin, of predestination, & of many such, in which divers learned men, have foully erred & strayed from the truth? They (I say) who cannot examine these points by the analogy of holy writ, or if they can, are not able to judge of the verity of such deep & unsearchable mysteries, what course shall they take? believe their ministers, who confess they may deceive them? believe their private spirit? who have no means in this case to make trial of it whether it accord or disagree from the rule of faith? M. Field hath set down a prudent course, which if his own followers would now embrace, we might join hands 
Field in his epistle dedicatory before his first book.  together concerning this point. Seeing the controversies of religion in our time, are grown in number so many, & in nature so intricat, that few have time & leisure, fewer strength of understanding, to examine them, what remaineth for men desirous of satisfaction in things of such consequence, but diligently to search out which amongst 
Iren. l. 3. c. 3. & 4. Lact. l. 4. diuin. insti. cap. vlt. Ambr. ep. 32. ad Imper. Valent. Aug. de utilit. credend. c. 37. White in his way to the church §. 26. fol. 119. Augu. in psal. 57  all the societies of men in the world, is that blessed company of holy ones, that household of faith, that spouse of Christ, & Church of the living God. which is the pillar, & ground of truth, that so they may embrace her communion, follow her directions, and rest in her judgement. Hither to he. I might produce the words of S. Irenaeus, Lactantius S. Ambrose, and S. Augustine who exhort us also to repair to the Catholic Church to believe her, to set up our rest in her, and from her Masters and teachers to learn the truth.  
7. But White objecteth the authority of the same S. Augustine seeming to teach the contrary, when he sayeth: By the face of truth I kn●w Christ the truth itself; By the face of truth I know the Church partaker of the truth. So he perfidiously translateth S. Austin's words & detorteth his meaning from the scope of his discourse. For S. Augustine disputing against them, who confined the Church within the borders of Africa, proveth out of the holy Scriptures, out of the word of God, and author of truth, that it is universally spread over all the earth. After this he inferreth out of the mouth of truth (not as he treacherously englisheth it by the face of truth) I know Christ the truth itself, out of the mouth of truth, I know the 
White falsely translateth S. Augustins words.  Church partaker of the truth. that is as by the clear testimonies of the word of God, I know Christ the truth itself, so by the like clear testimonies do I know the universality of the thurch, partaker of the truth, which the donatists denied: This one property of the Church he learned from the mouth of truth, not the true Church itself from the pure preaching of the word in all necessary points of faith, as White misconstrueth his meaning. For S. Augustine expressly teacheth some few leaves after, that Christ himself the foundation and ground of all, & consequently his Incarnation, his death, & Passion, cannot 
Christum ignoret necesse est, qui Ecclesiam eius nescit in qua sola cognosi potest. Aug. in psal. 69.  be known but by the Church: It is necessary (saith he) he be ignorant of Christ who is ignorant of his Church in which only he may be known. Therefore the notice of the Church leadeth us to the knowledge of Christ, and not e contra, especially seeing we cannot rightly spell the words and tell the sense of scripture, nor know that scriptures are; nor understand and believe what is signified by the name of Christ, unless we were first instructed by the Church.  
8. Lastly, if before we come to the knowledge of the Church we must learn her faith, why do we after seek to the Church, when we have already obtained the treasure of truth, for which we sought unto her? if before we give credit to the Church, we must examine her doctrine whether it be true or false; if before we accept her interpretation of scripture, we must try whether it agree with the sense, and connexion of the self same scripture; if after such collation and diligent conference, we may lawfully renounce, or follow the Church, whereinsoever we deem it suitable or disagreeable to the written word: we must be examiners and judges both of the Church, and Scripture, private men must censure public, unlearned sheep control their Pastors, the greatest and a city, confusion, and absurdity that can be imagined, 
White in his way to the church §. 30. fol. 127.  which yet is nothing the less by Whites' colouring of it, and saying, that: They examine and judge not by their own private humours, but by the public word of God which in the Scripture speaketh. Or as he saith in another place, By the spirit of God in the scripture; because his spirit, his public 
Idem. § 27 fol. 116.  word speaking in the Scripture, is not any way distinguished from the Scripture itself, no more than the mind of a Prince, set down in his law, or diuulged in 
See more of this matter in the first part of the Antitode, and first Controversy.  his proclamation, is any way different from the proclamation, or law. Therefore if the Scripture cannot open by herself the true sense of the Holy Ghost, neither by the spirit of God, as it precisely speaketh by the Scripture. Again, his divine spirit manifested in the Scripture, is challenged by the Church, which hath pablike authority to expound Scripture, and so to be preferred before the judgement of her hearers: or if they presume to draw it to their private construction, they by their own private 
Ciccro in oratione pro domo sua. Quid est tam arrogans quam de religione, de rebus divinis & ceremonijs sacris pontificum collegium docere conari.  humours (or which is all one in substance, though expressed in smother terms) they by their in ward imagined motions of the holy Ghost, judge of the public word contrary to their Pastors' judgement; they examine, censure, reject, approve whatsoever seemeth good unto them, not making Gods public word (as they falsely give out) but themselves judges, parties and umpiers of all. Which Cicero, and Metellus amongst the Heathens, S. Gregory Nazianzen amongst Christians seriously reprehend as a most insolent part. Neither do Protestants only make themselves judges and supreme controllers, but which in every art and science is most ridiculous, They are (as Tertullian in the like case derideth others) first perfect Catechumen before they be taught, doctors before they be scholars; 
Metellus apud Titum Livium decade 3. Nazian. in orati●ne, qua se excusat quod ●● Ecclesiae abstinuerit functione. Vos inquit oves n●lite pas●ere pastors, neque super ter●inos ●or●● elevamini etc. Nolite iudicare iudices, neque legem feratis legislatoribus. Tertul. de praes. count. haer. ●. 41. ant● sunt prefecti cathecumeni quàm edocti.  for when as they cannot be catechised, nor instructed in faith, but by the true Church, by her Pastors and teachers, if to descry and know the Church, they must be first acquainted with all necessary articles of belief, her essential and inseparable marks, they must first become Masters in their Catechism, before they be admitted into the school of Catechumen; first arrive to the perfection of Doctors, before they be taught the Alphabet of Scholars; that is, sufficiently to know and understand the mysteries of faith, before they can receive or learn them from the faithful. And seeing Faith alone iustifyeth the believing Protestant, he by this dotage is truly justified in the sight of God, is pardoned his sins, is inwardly sanctified and united unto Christ before he be incorporated in his body the Church.  
9 In sum, although our Reformers notes were allowed as good, yet for the finding out of their Church (especially before Luther's days) they would be as far to seek, as ever before; because the pure doctrine cannot be taught without some men to teach it, and people to hear it, without it fructify and increase in the hearts of some. But no Protestants can be discovered before that incestuous Friar married a Nun, who either preached or believed the Protestants Gospel, as I shall manifestly show in the Chapters ensuing: Therefore no Church can they decipher by their own devised marks.   

CHAP. XI. Wherein is showed, That our Sectaryes had not any Preachers of the Word, nor Administration of Sacraments, nor any Church at all before Luther began: Against D. Fulke, and D. Spark.  
MOST true is that oracle of holy scripture: Every one that doth ill hateth the light, and cometh not to the light, that his works 
joan. ●. v. 20.  may not be controlled. Which very fitly describeth the condition of our Sectaryes, who in all their chiefest controversies between them and us, cunningly shun the open field of public trial, and fly to the ambush of dark, and hidden, and deceitful answers. For in expounding of Scriptures, whom make they their last and final judge? Their own private and secret spirit. Who faithful believers? The elect and predestinate, only known to God. What marks do they assign to find out the Church? The true preaching 
Fulke in c. 2. Thess. 2. sect. 5. c. 12. Apo. sect. 2. in c. 20. sect. 6. Tertul. de resur. carn.  of the word etc. more hard to know, than the Church itself they labour to find. Where do they say their Preachers were, or Church continued? Marry for many hundred years, Hid in corners (saith D Fulke) chased into the desert, even amongst the ruins of the visible Church. Are not these the Lucifugae, shunners of light, of whom Tertullian speaketh? Are they not afraid to appear in the sight of men, lest their treacheries be discovered?  
2. We proceed, and entreat them to set down in what particular Country, under what climate, or sign of the heavens, these their dumb Pastors, not able to bark, this their ruined house, and decayed Church, lay hid so long? We desire to know who were the men? In what places, and after what fashion they lived? Spark 
Sparks in his answer to M. john d' Albins pag. 122.  maketh answer unto us: You do our Church, and her Ministers double wrong. First, in thus chase them into wilderness, there to save themselves from your fury: and then yet exacting at our hands, the names of them whom God by thus hiding them, preserved to continue his Church. Yea? Was God so impotent as he could not preserve them without hiding of them? Is this no wrong 
Matt. 5. v. 14. Dan. 12. v. 3. Matt. 5. v. 13. Act. 1. v 8. Eccles. 19 v 12. 13. 14. 15. & Eccles. 39 v. 12. 13. 14. 15.  to God? Do you no wrong to Christ, in drawing his dominion from the largeness of the world, in hiding his Church, which he absolutely said could not be hidden. And do we wrong you, in defining to know, in what corners you hide it? Did not Christ to continue his Church appoint visible Sacraments, visible Pastors, visible Governors, who should be lights of the world, stars of heaven, salt of the earth, witness of his name, interpreters of his word, whose wisdom many should after extol, whose memory should not decay, nor glory be extinguished, whose names should be rehearsed from generation to generation, and whose praises the Church should continually set forth. And do we wrong you, in ask the role of these men's names? Such wrong Tertullian, S. Pacian, Optatus, 
Tertu. l. de praesc. Pacian. ep. ad Sempr. Optag. l. 2. con. Par. Aug in psal. count. par●. Don. Sparks in his answer to M. john d' Albins pag. 53.  S. Augustine, and diverse others have done to the heretics of their days in challenging them to set down the row of their predecessors, and such wrong the Church of God hath taught us to offer to all new Sectaryes.  
3. Why then M. Spark do you complain of wrong? Forsooth (quoth he) because there is no reason in requiring that in the decays, and ruins of the Church, which accompanieth always the Church in her prosperous and standing estate. And then: When in the just judgement of God, the Churches shallbe oppressed, as now a long time they have been, under the tyranny of Antichrist, then, and after such a time, such a thing graves to many, not only hard, but also impossible. Lastly, through continuance of time, force 
Pag. 53.  of your Antichristian persecution, distance of place, lack of writers etc. especially you being always watchful to blot out their memories quite, to deface their names, maketh it very hard (yea if impossible no 
Pag. 54.  marvel etc.) for us to name from time to time, the places and persons, that have always succeeded one another, for the continuance of our faith and Church. Thus he.  
4. To repeat his words, is to reprove his folly. For if we have razed the names, and quite blotted out the memories of their preachers, if their Churches have been ruined, decayed, and so long oppressed by us, they cannot be the true Church of Christ, which the gates of helloan never 
Matt. 16. v. 18. Psal. 128. v. 1.  overcome, not that of which the royal Prophet said, They have often assailed me from my youth, but could never prevail against me. Concerning which matter, read S. Augustine upon that psalm, S. Chrysostome, Clemens Alexandrinus, Tertullian, 
Chrysost. in demonst. quod Christus fit Deus. Clem. Alexand. 6. Strom. Tertu. l. ad Scapula● & in Apologet. ●ustin. in dialo. cum Tripho. S. Leo. ser: denat. Aposto. Amb. l. ●. cap. 20. in Lucam.  justine, S. Leo S. Ambrose, who prove the flock of Christ to be exercised, not oppressed, not diminished, but increased by affliction: The more (saith Tertullian) we are cut and moved, the more we are multiplied, because the blood of Martyrs, is the seed of Christians. As the Vine (saith S. Amrbose) whiles it is tied is extended, and lopped is not decreased but augmented, so the holy flock whiles it is bound, is spread abroad, whiles it is humbled, is advanced, whiles it is cut, is crowned. But your sheep, and shepherds have not only been diminished, but abolished, and oppressed (as you say) a long time, by the rage of persecution, therefore you are not that fruitful vine, or heavenly plant, which flourisheth by the waters of affliction.  
5. Will M. Sparkes companions afford him any help, in satisfying this demand? Will Fulke tell us, where their doctrine was preached, or sacraments ministered? will he name the places, & describe the persons, who professed their faith in former ages? They were (saith he) most cruelly persecuted in those, who were called albigenses, Waldenses, Paupe●●s de Lugdune, Picards etc. And a little after, they were often 
Fulke in c. 20. Apo. sect. 6.  driven into the mountains, and desert places of the Alps, Apennine, Hyrcinia sylua, and other corners of the world, or else dispersed, and kept close in all regions of Europe. O pitiful Church, O miserable flock, which from Boniface the third until Luther's days, had no other professors them vanquished and condemned heretics, no other places of abode than woods, hills, rocks, and mountains, and they not far distant one from the other. For Hyrcinia silua is a wood in Germany, The Apennine divide Italy, and the Alps invirone it on the one side (to use Tully's words) as it were with walls. A small compass to contain the whole Church of the world, which the Prophets for told, should 
Dan 2. v. 44. Psal. 71. v. 8. 9 10. 11. Dan. 7. v. 14. Zacha. 13. v. ●. Psal. 9 v. 7. Gen. 2●. v. 17. & 18. Isa. 60. 61. & 62. Psal. 44. v. 17.  subdue all kingdoms, overrule all nations, be adored by Kings, and served by all sorts of people, which should destroy the Idols & Cities of Satan, possess the gates, & rule with great glory, in the territoryes of her enemies, whose children should be multiplied like the sands of the sea, and pastors reign like princes over the whole face of the earth. Have all these prophecies been written in vain? Or have they been all falsified, at least for these thousand year's space? have all the famous men, learned writers, noble Princes, & potentates, all Countries, kingdoms, towns, and Cities been made tributary to the devil, & Christ dispossessed of all his patrimony? Hath he had no other place so long a time to be honoured in, then savage woods, and rocky hills? No other followers, them base, ignorant, and desperate vagabonds?  
6. jeremy calleth the Church the seat or throne of Christ's glory exalted. Malachy prophesied of it in the person 
jeremy. 17. Mala. 1. v. 11. Hier. in dial. aduer. Lucifer. Psal. 9 v. 7. A notable sentence of S. Hierome.  of God, From the rising of the sun, to the setting, my name is great amongst nations in every place etc. And bathe the greatness of his name, the magnificence of his glory, in the universality of all places, been all this while restrained to a few uncouth, and forlorn deserts? S. Jerome maketh a most vehement invective against the like perversity of ancient heretics. The speech (saith he) of the Father is fulfilled: I will give thee gentills to thy inheritance, and the borders of the earth to thy possession etc. The Psalmist full of God singeth: The forces of enemies have failed in the end, and their Cities thou hast destroyed. And▪ Where be these men too too religious? yea 〈…〉 profane, who affirm more synagogues than Churches? How are the Cities of the devil destroyed? & in the end, that is in the consummation of the world, how have their idols perished? If Christ hath not his Church, Or if he hath it only in Sardinia, he is become totoo poor. Behold if Satan possess the Islands of Britain, the Countries of France, the East, the Indian people, and all the world, how are the trophies of the Cross translated to a corner of the earth? Marry the potent adversary hath yielded up unto Christ the Country of Iberia, and pale faced men of Biscay, and the province of the Aethiopians he disdayneth to inherit. Thus S. Jerome, with whom I may with fare greater reason mourn and bewail 
It is incredible that the Devil should drive Christ, & his church to such narrow corners as Protestant's imagine.  the losses of my Saviour, if Satan hath domineered in East, West, in all parts of the world, and driven him to the miserable exigentes of such narrow straits▪ as our adversary's feign? Alas how poor a king is he become? how mean a conqueror after so many trihumphes? When the potent and puissant enemy scorning the untrodden Alps, & Apennine hills, disdaining to lodge in Hyrcinia woods leaveth him these forlorn deserts to harbour his flock?  
7. What? for the honour of your Saviour, for the glory of his Church, for the credit of your cause, and comfort of your friends, could you not have stretched a little further the space of his dominions? Can you not have named & afforded him the wilderness of Egypt? the Tartarian deserts, or dens of Arabia? some unknown 
Caesar in his Commentary. Protestant forunners have left no memory of their Church, & yet our Church hath been always. perspicuous.  coasts in the air, or crooks in the sea? Was the devil so greedy (and you so religious) and careful of his prey, as to engross the right of the whole world unto him? Or you knew full well, that the Hyrcinia wood, which is nine days journey in breadth, and forty in length (as Cesar reporteth) was of too great extent for your perfecuted company of elect. Indeed the least molehill or mouse hole there might comprise them all whom no author nameth, or chronicler recordeth, who have left no mark or memory behind them of their noble exploits. Our Church in her infancy through the storms of persecution hath been driven to lurk insecret vaults and ca●es underground, and yet her sheep and shepherd, their oratory's, their sepulchres, their assemblies, their preachingea, their deaths their bannishmentes were publicly known, the pedigre of her Bishops, the names of her Priests, the catalogue of her Martyrs, and innumerable monuments are yet extant of her faith and profession. And hath your predestinate flock been so often ravished in spirit, and rapt into the heavens, as they have left no earthly sign or token of their being, not in those consecrated Alps and Apennine hills, hallowed no doubt with their presence, and daily perfumed with the spiritual incense of their devoutest prayers.  
8. Note therefore a wily trick of his double dealing, he doth not resolutely avouch the members of his Church were chased into these desert places, but they were often driven into the monntaynes etc. or else dispersed, and kept close in all 
Fulke in the place above cited.  Regions of Europe. Why use you this wavering & unconstant speech? Were they kept so close as you know not in what corners they lurked, what places they inhabited, or who they were that hide themselves? How shall we then believe there were any such, if no mention be made of them? How do you know they taught your Protestant faith? If both themselves & their doctrine be wholly unknown? S. Augustine writeth: If any man shall say, there be perchance 
Aug. l. de ovibus c. 10.  some sheep of God I know not where, which God taketh care of, and I know them not, he is too too absurd to humane sense, who thinketh or imagineth such things. Yet Fulke is so absurd, Spark so absurd, all protestants so absurd, who dream of preachers of the word, and administratours of the sacraments, of sheep and shepherds, whose names they know not. Again, were they kept close in all regions of Europe only? Had you none in Africa, none in Asia, Brasilia, India, America etc. When the Donatists affirmed the like, and confined the faithful to the straits of Africa, S. Augustine and Optatus rebuked them in this manner, That with you (saith Optatus) in 
Optat. l. 2. cont. Par.  a particle of Africa, in a corner of a little region the Church may be, with us in another part of Africa shall it not be? In Spain, in Italy or France where you are not, shall it not be? If you will have it 〈◊〉 with you, in ●a●●onia, in Dacin, Mi●ia, 〈…〉, in all Greece where you are not, shall it not be? that it may ● with you, in Pontus, Galatia, Capadocia, Pamphilia etc. where 〈◊〉 are not, shall it not be? and innumerable other Islands and promises where you are not, shall it not be? Where then is the propriety of 〈◊〉 Catholic? which is so termed because it is nationa all, & every 
August. in. psal. ●1▪  ●here diffused? Saint Augustine reproveth them as sharply saying, Saint Paul affirmeth that in every place, the faithful are the ●●eet odour of Christ, & is it contradicted? Africa only yieldeth a good ●ent, all the world stinketh etc. A little after, What tellest thou ●e O heretic? The whole world is not the price of Christ's blood, if 
Ibidem.  Africa only be redeemed: Thou darest not say the whole world was not redeemed, but that it hath perished. And whom did Christ suffer to invade ●●s dominions, and deprive him of his right? Thus they against ●he Donatists, and yet the impudence of our adversary's ●● far more exorbitant. They had in Africa 270. Bishops 
Aug in coll. Cart.  of their faction, as Saint Augustine reporteth, & their complices called Montenses had a certain succession in ●he dens by Rome which Optatus reciteth. And these our ●ectaries imprison the Church within the Regions of 
Optat. l. 1. & 2. cont. Parmen.  Europe, where they name not any Priest, or Bishop, or ●ine of succession, for the space of a thousand five hundred years, as shallbe manifestly showed by discarding them which they injuriously shuffle into the pack of their Professors.   

CHAP. XII. Wherein is disproved the Claim which our Reformers make to certain pretended Protestants, and to men of our Church: Against Doctor Fulke, and Doctor Spark.  
ALBEIT many Sectaries after a long search and great confusion to satisfy our importunity, begin to draw ● Catalogue of their professors, yet those very men they name, cannot any one of them concur to build their Synagogue: for some whom they rehearse, were manifest and known Catholics wholly of our 
Spark in his answer to M. john d' Albins Chap. 1. & 4. Illiricus in cattle. test. Gifford in his sermon upon the revela. Simon de Voyon in his discourse upon the 〈…〉. ●●il● in his 3. book chap. 1ST  Religion, as Alcuinus Master to Charles the great, Gregory of Arimini an Augustine friar and Prior general of their order, Saint Catherine of Sienna a canonised Saint and professed Nun of the order of Saint Dominicke, Ocham, john Gerson, Saint Thomas of Aquine, Picus Mirandula, and S. Bernard.  
1. The rest were notorious heretics, as Aerius, jovinian, the Albigenses, Waldenses, Picardi, Petrus Abaylardus, Berengarius, Constantin●● Copronimus, Wickliff, Husse, who could not continue the succession nor maintain the true preaching of the protestants Gospel, first because Whitaker 
Whitaker contr. 2. q. 5. cap. 18. fol. 506. 507.  confesseth with all Catholic Doctors, that no heresy c●n ●●sist with the true saith, nor that the Church can be any Church which reaches an heresy. But these forenamed miscreants obstinately ●aught sundry heresies condemned by Protestants themsolues, therefore they could not be professors or members 
Epiphan. haeres 75. Aug. l. de heres. 82.  of their Church; for Aerius denied the consubstantiality of the son of God with his Father, jovinian held that mā●fter baptism could sin no more.  
2. The Albigenses gallenged by Doctor Fulke and Doctor Spark to be upholders of Protestancy, are notwithstanding 
By Fulke in cap 20. Apoc sect. 6. & in c. 12 sect. 2. By Spark in his answer to M. john de Albins pa. 58. Osiand. cent 13. l. 1. c. 4. pag. 329.  condemned by Osiander another Protestant writer, for approving two Authors or Beginners of things, one good another evil, with the wicked Manichees for denying Baptism, denying matrimony, denying the resurrection of the flesh, as Antoninus likewise testifieth with him. To whom I add the censure of Master Cooper the once intruded Bishop of winchester who recordeth of them: Albigenses were heretics which began by Tortoise in France the year of our Lord 1207. which held the heresies of the Albanenses, touching the soul, Baptism, God, and the general Resurrection, wherein they taught (as he a little before mentioneth) That the soul of man after his death was put into another body, That Baptism was of none efficacy, That there were two Gods, 
Anton. 4. Summ. ti. 11. cap. 7.  ●●e good and another evil, & that of the good proceeded good things, & of the evil God evil things etc. That the body should not eft 'zounds rise ●● the day of judgement. These heresies they renewed of the Albanenses. They held moreover (saith Cooper) That it was 
Cooper in his dictionary the word Albigenses.  ●●t lawful for Christian men to eat flesh.  
3. The Waldenses or poor men of Lions were the ●●me with the former, but diversely termed upon diverse occasions. 1. They admitted no judicious sentence or corporal punishment of death to be lawful, because it is writ●●n Nolite iudicare, do ye not judge, and non occides, thou shalt 
At the word Albanenses ●●●ediatly before. Who where all one as some think with the Albigenses. Alfonsus' de Castro lib. 11. adverse. bar. verbo. ●ccid●re. Guido & Antoninus de waldensibus.  ●ot kill. 2. They allowed laymen & women to consecrate the Sacrament, and preach the word of God. 3. Permitted 
Illyr. in ca●. testium verita●is pa. 731. 729. 747. 735. 755. Antonin. p. 4 tit. 1●. cap. 7. Fulke in c. 12. Apoc. sect. 2. Luther de 10. praeceptis in explicatione 1. praecepti & eodem Tom. in resolutionibus de indulgent. conclus. 25. impres. Wittebergaeanno Domini 1582. Mihi inquit-certissimū est purgatoriumesse.  Clergy men to enjoy no possessions or proprieties. 4. Condemned oaths, Princes and judges as Illiricus a zealous Protestant witnesseth of them. And lastly they contemned the Apostles Creed as Antoninus testifieth. The Picards whom Fulke accounteth in the number of his faithful, are disclaimed by Luther as infaelices haeretici, unhappy heretics. And because their first Author denied Purgatory, which Luther embraced (saying: It is most certain to me that there is a Purgatory) he inveigeth against him after this manner. Must we therefore believe an heretic scarce borne 50. years ago, & contending the faith of so many ages to have been false, especially when he doth nothing else then that he saith, I believe not, and so proveth all his own things and disproveth all ours: Thus Luther exclaimed against the Protestant Picardus for impugning Purgatory, and with the same outcry pursueth him for disallowing many articles, as strongly warranted by antiquity as that.  
3. Petrus Abaylardus banded himself (as we read in Saint Bernard) with Arius, and Nestorius concerning the Trinity, and the person of Christ: he endeavoured by many reasons to prove that christ was not delivered to death by the will of his Father. Constantinus Coproniws whom Illyricus mentioneth amongst his witnesses of truth, agreeth I confess with protestants in breaking of images and disavowing their worship: But he was otherwise such a damnable heretic, and hellish Idolater, as he denied our Lady to be mother of God with the Caitiff Nestorius. He worshipped Venus, and offered humane sacrifices unto the Devil, as Suidas reporteth. Wickliff also their great 
Ber. epist. 192. & 188. M. simon's upon the Revela. pa. 142. giveth instance among oothers of this Abaylardus. Illyr in Catal. testium pag. 836. 837. Suidas in lexico. Melancton epist. ad Frider. Mycon. quae praefixa▪ est veterum sententijs à se collect. de caena Domini.  Patron is discarded by Melancthon Luther's scholar, because (saith he) he foolishly confoundeth the Gospel with politic affairs. He contendeth it unlawful for Priests to possess any thing proper or as their own: he will have no Tithes paid but to Teachers. Of which propositions Melancton delivereth this censure: Pernicious and sediditious 〈◊〉 is that Wicklifian superstition which forceth the Ministers of the Church to beggary.  
4. Secondly, besides these heresies which they held, anathematised both by Protestants, and us; they maintained other articles of Faith, conformable to our Catholic doctrine, and disagreeable from Protestants in points fundamental. For this cause Luther rejecteth the Waldenses, or poor men of Lions, as halting in the article of 
Luther. in resolute. ca de Suerm.  justification, the principal ground, life and soul of Protestancy. They err (quoth he) in that they believe not only ●ayth to justify without works, but that it must be confirmed with Charity; of imputative justice they know nothing. Melancton recordeth of Wickliff, he understood not a whit, nor held the justice of faith. 
Melanctō●▪ loco citat.  And why so? because he believed with us justification and merit of works. He acknowledged also with us the adoration of Relics, the worshipping of Images, the behooveful patronage and intercession of Saints. Which according to Caluin doth race the foundation of religion, stop all way 
Wicklif. de Euc. c. 9 in decal. super primo mandato ca 15. Item in ser. de assump. Mariae he saith, hi● videturmihi quodim-possbile est nos praemiari fine Mariae suffragio. Cal. l. 1. instit. cap. 20. Luther in coll. Germ. cap. de Sacram. altaris & cap. de Antichristo Fox in Apocalip. cap. 11. pag. 20●. Whytaker cont. ●. q. 5. c. 27. fol. 489, Cal. l. 4. insti. cap. ●.  & entry to God. Luther abandoneth the Hussites, & warneth his followers, to forsake their communion, because they say private Masses, and because john Husse departed not (as he testifieth) a finger's beadth from the Papacy. Fox also affirmeth of him that he taughr & practised the same with us, the same which i● taught at Rome concerning transubstantiation, Mass, vows of Chastity, free will, predestination, informed faith, the cause of justification and merits of good works. Of jovinian and Berengarius I might show the like, that they defended many Catholic points of doctrine, which overthrow the very Tower of Protestancy. For if the Church presently falleth according to Whitaker, Caluin, and all learned Protestants and Catholics also, as soon as she teacheth any fundamental error; how long hath the Protestants Church lain buried in her own ruins, which hath embraced so many and such essential blasphemies?  
5. Thirdly, although these false supposed Protestants, had all accorded in Protestants profession, yet they could not have been sufficient to underprop the 
Although the Waldenses wicklifistes and the rest had agreed in one belief, yet they could not continue the never interrupted succesion of the Protestant faith.  walls, or unite the building of their discorded Babel, because the most of them lived at diverse times, in diverse Countries, without any mutual Society, or lineal descent, and with the interruption of many years one from the other. For Wickliff was furnished with no authority, instruction, or consecration to preach, or administer Sacraments from the Waldenses, nor the Waldenses from Berengarius, nor Berengarius from jovinian, nor he from Aerius. They all started up of themselves, maintained their several sects in several ages▪ without knowledge, or agreements, without derivation of faith and ecclesiastical power from those their Predecessors, which is necessary to vphould and continue the perpetual and mediate succession of the Church. Nay they were so fare from composing an hereditary pedigrece, or line of descent amongst themselves, as they were all for the most part, or 
Epiphan. & Prat. l. 1. Elenchi. v. Aerian. Aug. haer. ●2. Prat. in Eieae. verbo Berengar. Fox in his act. & monuments. fol. 628. Stow in his Annals. pag. 464. M. jacob in his defence of the Churches and Ministry of England pag. 13. Georg. Milius in explicatione Conf. August. Art. 7. pag. 137. 138.  their chief beginners & prime founders, of our religion, before they broke forth into schism and heresy. So Aerius was a Priest, and disciple to Eustachius Bishop of Sebasta in Pontus. jovinian a Monk of the City of Rome in Italy. Berengarius Archdeacon of Angiers in France. Waldo a rich and Catholic Merchant of Lions. Wickliff a sacrifying Priest the Parson of Lutterworth in Leicester shire, who said Mass (if Master jacob an earnest Protestant may be credited) even to his dying day. Therefore they had no Church in which they were borne, none from whence they were propagated but only ours: the Protestants Church had no being when they began, no being in England▪ when wickliff: in Lions, when Waldo: in any other Country, when the former sectaryes peeped up; neither of late had it any being in Scotland when Knox, in France when Caluin, in Suitzerland when Zuinglius, in Germany when Luther, first preached his gospel. For as Georgius Milius wisely observeth: grant that Luther had any predecessors, and Lutherans reformation willbe altogether needles.  
6. Finally if Protestants had any complices, or upholders of their sect in Moravia, Bohemia, Calabria, 〈◊〉 (the largest tracts M. Fulke nameth for the openly 
Fulke. in cap. 12. Apoc. sect. 2.  known continuance of his Church,) they should have gone, and derived from them the pedigree of their Pastors, their power and commission to preach the gospel. They (as all other preachers in former times have been accustomed when their authority hath been called in question) should have asked of them Litteras formatas, dimissory, or testimonial letters, to give testimony of their calling, which 
Our gospellers had no testimonial letters from any church or Pastor before their days. jero. ep. 89.  we have so often convinced to be surreptitions, and usurped. For if Saint Paul had not had (as Saint Hierome saith) security of preaching the gospel; if it had not been approved by Peter's sentence, and the rest that were with him, who were undoubtedly embraced as true Apostles, how durst you without ●ny allowance, and approbation of your ancestors, begin to preach your Ptotestant faith? Was it enough ●ou gathered it by your own diligent, yet deccavable interpretation, out of the holy Scriptures? And was ●t not enough for him to have his Gospel by infallible re●elation immediately from God? Had he lost his labour, & run in vain, without the attestation of the Pastors of the Church? And do you think to reap any fruit by preaching, without any evidence or approbation from Christ's vicegerents upon earth? If he (who had his doctrine from heaven at least (as Reynoldes granteth) to 
ad Galat. 2. v. 2. Reynoldes in his conference c. 4 diuis. 2. fol. 134. Theophil. l. 2. de paschat.  stop the mouths of false seducers, who disgraced him, ●s lately crept into the Apostleship) did confer with ●●ter and the rest of his predecessors, why did not you ●●stly accused by us, as wrongful intruders, as wolves, & usurpers, put your doctrine to the like trial, conference ●●d examination of your forerunners? Theophilus' Bishop o● Alexandria avoucheth of Origen, that he was possessed with the spirit of pride, because he conferred not his faith with his ancestors, as Saint Paul did: and were you hindered with the like spirit from putting your doctrine to the approbation of the Church? Or was it because you had not indeed any Church in the world, any Bishop to impose hands upon you, any Temple, Oratory, judge, or Tribunal to have recourse unto, not any man living to approve your faith, or give testimony of your calling, but such as you had first seduced, and bewitched with your follies.   

CHAP. XIII. Wherein is overthrown the like Claim which Protestants make to the Professors of the Roman Church: against Doctor Field, and Master White.  
MASTER Doctor Field and Master White not finding sufficient stones amongst the forenamed heretics to raise the Temple of their Sectaryes, not finding any public assemblies in Moravia, Bohemia, Calabria etc. nor any latent and hidden resorts in the Hyrcinian woods & other parts of Europe proper to themselves, they lay hold on the chiefest Rocks and pillars of our Church, to stay up their ruinous sheepcote. And as the harlot before Solomon having killed her 
●. Reg. 3.  own, pretended right to another's child: So they in behalf of their barren and harlotry Conventicles, deprived of true parents and maintainers of their belief; entitle themselves to the noble issue of our fruitful Mother, to the right of her ordinary succession, and lawful ●a●ours. For Field avers of the Protestant Church that, Before Luther's days it was the known and apparent Church in the 
Field in 3. book of of the Church ca 6. pag. 72. Whitein his defence of the way to the true Church ca 44. fol. 424. Fulke in c. 20. Apoc. sect. 6 Field ibid. pag. 73. White in his way to the true Church §. 45. fol 338. and. § 50. fol. 372. in his defence of the same way. c. 44. fol. 420. Whitak. count 2 pa. 165.  world, wherein allour Fathers lived and died, wherein Luther and the rest were baptised, received their Christianity, ordination, & power of mynistery. Which White acknowledgeth saying: For the first 600. hundred, we assign the Church wherein the Fathers lived, and for the rest to this day we will assign no other catalogue, than the Church of Rome itself. Thus the Protestants Church, which in the opinion of their greatest Clerks, was latent and invisible; or which continued in desert corners before Luther's appearing; is now by their followers made at the same time famous and apparent, even the glorious & renowned Church of Rome itself: so ill do the scholars agree with their Masters, the children with their Fathers. But when we oppose against them that the Church of Rome is that superstitious and Antichristian Church, which perverted (as they falsely avouch) the very foundations themselves of Christian religion: They answer that the stiff professors and maintainers of Popery, were not the true Church, but a dangerous and wicked saction tyrannyzing over men's consciences. A disease, a contagion outwardly cleaning to the Church or breeding as a gangrene within, and corrupting the pure doctrine but by a little and little: under which faction notwithstanding, and even in the midst thereof the true Church continued. In which manner say they the Church was in the papacy, but the papacy was not the Church.  
2. This is their last & most deceitful mask by which they think to dusk men's eyes, and amaze their wits with disguised words, when they cannot satisfy their 
Aug. l. de bapt. count. Donat. ca 6. & 7.  consciences with any substantial answer: for although the contagion of the papacy by little and little corrupted the pure doctrine, yet it came to be deadly and damnable according to them, in diverse points, for many years ago. Whereupon I dispute, although not altogether with the same words, yet with the same force of reason as Saint Augustine doth against the Donatists. When that contagion or the Roman errors came to be deadly, either they contaminated the Church, or did not contaminate it? Choose which of these you will? say they contaminated 
An unavoidable dilemma concluding against Protestants.  it (that is, defiled it with such heretical and blasphemous doctrine as could not stand with the being thereof) & the Church hath perished as Saint Augustine inferreth, Christ's promise hath failed, there was no means left for you to be propagated, or new borne in Christ, no means of catechising or instructing you. Say they defiled not the Church, neither could they have defiled you by remaining in it: why then did you separate yourselves from 
August. in same place.  it? Why erected you an Altar against the Altar of the world? Why with the sacrilege of most heinous schism presumed you to divide the unity of the Church? How cometh it to pass, that, whilst, by shunning the small faults, 
Aug. ibid.  which yourselves do feign, you run into the sacrilege of schism more grievous than all other faults? For is not this sacrilegious and schismatical division to preach new doctrine, to minister 
Field in his third book of the Church ca 6. & 7. fol. 72. 73. 74. 75.  new Sacraments, and not to participate with your mother Church in faith and communion?  
3. Both Master Field and White make answer, that the errors of the Roman Church defiled not the whole but some part of Christ's mystical body, as a canker which corrupteth not the whole but some part of man's flesh: after which manner they call it a faction, a disease 
White in his way to the true Chu. §. 45. & § 50. In his defence of the same chap. 44. pag. 420. The Protestants cannot say they communicated with the Papacy.  which infected the papacy, but not the Church; and so pretend that they have separated themselves from the contagious faction, not from the true Church. But they still walk in mists out of which we must lead them with this second dilemma. Either the true Church whose Society our Protestants challenge, did so continue with the papacy, as it participated with it in sacrifice, and Sacraments, in public faith and open communion? Or did not participate, but made a Church by itself ministering Sacraments and preaching the word apart from the Papists? If it participated with that prevailing faction, they were contaminated with their heresies, defiled with their errors, and so the papacy was not only a contagion outwardly cleaning to the Church, or infecting it in part, but inwardly canckering, and corrupting the whole, all ●ere made partakers of her disease, who openly admitted and professed her doctrine.  
4. Again, if the Protestant Church communicated with the Papacy, and submitted herself to the tyranny of her faction, at least for fear, and in outward show, howsoever they believed aright in their inward hearts, they were all either hypocrites, or base dissemblers, all open idolaters and deniers of Christ; they were all deprived 
Luc. 9 v. 26. Rom. 10. vers. 10.  of the means of salvation: For he that shallbe ashamed of me and of my words, him the Son of man shallbe ashamed of, when he shall come in his majesty. And, with the heart we believe to justice, & with the mouth confession is made to salvation▪ Which as I have already confirmed by the testimony of Caluin, so now I 
Field. l. 1. c. 10 fo. 1●.  strengthen with the authority of M. Field. Seeing (saith he) the Church is the multitude of them that shallbe saved, and no man can be saved unless he make confession unto salvation (for Faith hid in the heart, and concealed doth not suffice); It cannot be but they that are of the true Church, must by the profession of the truth, make themselves known in such sort, that by their profession, & practise they may be discerned from other men. So he.  
5. Moreover, if the true Church of the elect did communicate with the Papacy in preaching of the word, and administration of Sacraments, from Saint Gregory the great till Luther's days, for almost a thousand year's space, either the Papacy itself was the true Church, or Christ had all that while no true Church, no spouse upon earth, because the true Church cannot possible be without the true preaching of the word and administration of Sacraments; which are even in our adversary's opinion the essential marks and properties of the Church; and where they cease, the Church according to them must perish 
Whitak. in his answer to the third reason of M. Campian.  and decay. We ascribe (quoth Whitaker) those properties to the Church, which comprise the true nature of the Church, whose presence make a Church, and their absence mar or destroy a Church. Wherefore sith no other truth was preached in the Papacy, than the Roman Catholic faith; either that was true, or no other true faith was openly professed upon earth. On the other side, if our adversary's do answer, 
They cannot answer they communicated not with the papacy.  that they communicated not in faith, and Sacraments with the Papacy; but made a separate Church by themselves, distinct from it, in which the true word was preached, and Sacraments ministered: Then that pure & Protestant Church, needed not the reformation of Protestant's, from that Luther should have learned his faith, to that he and followers should have joined themselves: Then if they challenge such a Church, they are engaged to name the persons who maintained their doctrine, the people who embraced it, the times and places in which it was 
Protestant's urged to show their temples counsels and countries converted by them.  taught; they must show us what Temples they built, what Counsels they gathered, what books they wrote, what heretics they condemned, what Countries they have converted and instructed in the faith: For it is impossible their Church should continue so many ages distinct from the Roman Papacy, and no monument be left, no steps remain, no notice taken of it; at least by the prevailing faction as they term it of the Roman Church, which diligently recorded the names and heresies of every particular person, who at any time stood up or defended any doctrine contrary to hers. If the Roman faction tyrannyzed over them, blotted out their names, defaced their 
Spark in his answer to M. john d' Albins pag. 53. 54.  works, razed their Churches, burned their Records (as Spark feigneth) some Chronicler or other, some friend or enemy, some Protestant or Catholic, would have registered those ransackings, or mentioned the utter abolishments our Governors made of them: Otherwise what warrant have Protestant's to believe, what evidence to show they had such professors? To believe without ground in ciull matters is unadvised lightness, in matters divine, rashness inexcusable. I proceed.  
6. Two other seeming answers some of our late Reformers are wont to coin. First, That seeing the Papacy 
Other evasions of our sectaryes rejected.  preserved the kernel of religion, believed the Trinity, the Incarnation, and passion of Christ etc. their Protestant Church might be saved in it, although it separated not itself in communion from her. But this cannot be: For the Pelagians, the Donatists, the Circumcenter, held these and many other grounds of true religion, yet no man could be saved participating with them; nor with the Quartadecimani, nor with any heretical Congregation, although it dissented from the true Church but in one heresy alone. Therefore although the papacy embraced the 
Fulke in c. 1●. A pox. sect. 2.  forenamed principles of faith, yet beccuse it was defiled according to you, not with one, but sundry heresies, which undermined the castle of heavenly belief; the maintainers of Protestancy could not be members of the true Church, abiding in the false; they could not be united to God in the house of Belial, partake with Christ in the seat of Antichrist, as hath been other where more largely discussed.  
7. Their second evasion is, that ignorance might 
Ignorance cannot excuse our sectaries ancestors in communicating with us, if we danably erred.  free their confederates from the danger of damnation, in communicating with our Church until the truth of their Gospel was revealed, and our errors discovered unto them. But I answer that the plea of ignorance of matters necessary necessitate medij, as the only means to attain salvation, in justification & other articles of like tenor, on which the sum of religion in Protestants opinion dependeth, cannot be admitted in the Court of conscience, before the tribunal of heaven. For of such ignorance sentence is pronounced by the Apostle: If any man know not, he shall not be known. And, Whosoever have sinned without the law, without the law shall perish. Again, albeit 
1. Cor. 14. v. 38. Rom. 2. v. 12.  the Church of God may for a time be invincibly ignorant of some truth not necessary to salvation, yet never of any necessary truth. Wherefore if imputative justice, if only faith without merit of works, and many such like protestant articles, be necessary to be believed; the ignorance of them must needs cause all their ancestors to forfeit 
Field in his first book c. 10. p. 19  eternal bliss; especially sith Field therein subscribeth to the Apostle: That no man can be saved unless he make confession to salvation etc. and by profession of truth make himself known.  
8. Besides, as the Church cannot be ignorant of a necessary article, much less can it generally profess any damnable error, any pernicious falsehood, as all latent Protestant's openly did living in the Papacy, and publicly professing (as they account it) our erroneous doctrine. This the promise of Christ, the assistance of the holy Ghost, the protection of God would never permit his Church to do.  
9 This were to frustrate the coming of Christ, the price of the blood, his preaching of his Gospel. For why did he take such pains to preach the truth, if ignorance might excuse us? Why did he suffer death to abolish 
Matth. 28. Ephes. 4. joan. 14. & 16.  all errors if his people have been so long over whelmed with them? How doth he reign for ever in the Kingdom of his Church, if that for these many ages hath been subject to Satan? Did not he promise that when he should be exalted he would draw all things unto him? Did not he promise to cooperat with his Pastors baptising & teaching to the consummation of the world, that neither they might err nor we be carried away with the 
Tertullia. de Praes. c. 28.  vain blasts of error? Was not the holy Ghost sent to teach all truth and that for ever? Did not God forewarn us that the preachers of the new Testament should never be silent from praising his name, enjoying his spirit, and delivering his words from generation to generation everlastingly without interruption? Upon these assurances Tertullian deemed it so great a blasphemy that the whole Church of God should be spotted with errors as he thus 
Tertul. ib. cap. ●9.  provoketh Valentinus the heretic. Age nunc etc. Go to now, ha●e all Churches erred etc. hath the holy Ghost had regard to no one, to lead it unto truth; sent for that end by Christ, demanded for that end of the Father, that he might be the Doctor of truth? (Forsooth) the Steward of God, the vicar of Christ hath neglected his office, permitting the Churches otherwise to understand, otherwise to believe t●en he by his Apostle preached. A little after he scoffeth at him and others in this sort. The truth expected some Marcionistes and Valentinians (Lutherans and Caluinistes) to be enfranchised by them. In the mean time the Gospel hath been wrongfully preached, wrongfully believed, so many thousand of thousands wrongfully Christened, so many works of faith wrongfully administered, so many miracles, so many gifts wrongfully employed, so many priesthoods, so many offices wrongfully executed, in fine so many Martyrdoms wrongfully crowned. If Tertullian thought ●t a calunniation so infamous to affirm this of the Church for a little more than a hundred year's space, how monstrous is the report of our Reformers who venture to attach it of superstition, ignorance, & idolatry during the long tract of a thousand years?  
10. Lastly, although ignorance may now & then excuse the not believing of some particular mysteries, yet the ignorant who otherwise incur the displeasure of God can never gain his favour, or recover felicity, unless they be pardoned their sins, and become members of the true Church. Out of the Church no pleading for pardon, no excuse can be heard, to put a sinner in hope of salvation. Otherwise the jews, the Turks, the Pagans, & all such as have been misled by heretics might plead this excuse. But the hidden Protestant's who lurked in the Papacy, were not members of the Church: They made not the true Church, where remission of sins is only to be had; apart by themselves, nor together with us, unless they acknowledge our church to be true. Which if they grant (as needs they must, unless they precipitate their forefathers into hell by dividing them from the band of God's spiritual camp) they ought to return their chiefest ringleaders & all their complices for blasphemous slanderers, in calumniating the spouse of Christ, in calling his Virgin with a sacrilegious 
Hieron. in dialogue ad. Luciferia. cap. 8.  tongue (for these be Saint Hieromes words) the strumpet of the Devil: the whore of Babylon, the seat of Antichrist, the synagogue of Satan etc. They are bound as Field counseleth ●hem to embrace her communion, follow her directions, & rest in her 
Field in his dedicatory Epistle to the Arh●bishop of Canterbury.  ●●dgements. They are bound to believe Transubstantiation, purgatory, inherent justice, Intercession of Saints, worship of Images, ●● all other articles which she in her general Counsels, out of the word of God, by lawful authority hath publicly enacted, or else they are to be accounted heathens, & publicans, who obey not the Church: they are to be censured as heretics who rebel against it.  
11. If ours were the true Church, howsoever they imagine it to be stained with errors, yet their separation from her is an Apostasy from Christ, a divorce from his spouse, a dismembering from his body, and a most execrable disunion and schism from the unity of God's chosen flock. Which cannot by any ignorance be excused in you, nor by any ill lives of our Prelates, tyranny of public, or abuses of our private men, be warranted to be lawful. For Saint Paul reprehended 
Aug. l. 3. cont. ep. Par. cap. 4.  Incests, Contentions, and many other faults in the church of Corinth. The Prophets did the like in the church of the jews, yet they never presumed to separate themselves from them in fellowship and communion. Moses' h●●h cried, (saith Saint Augustine) Isay hath cried, jeremy hath cried, let us see whether they divided the people of God; how ●oatly did jeremy rebuke the wicked livers of his people, yet he was amongst 
Aug. l. 2. cont. lit. Petil. c. 51.  them, he entered the Temple together with them, he frequented the same Sacraments, in that Congregation of the wicked he lived. In another place, writing of the Prelate's faults which ought not to cause any schism in the people, he thus challengeth the Donatist Petilian (the Caluinian Protestant) Why dost thou call the Apostolic chair the chair of pestilence? If for the men, why? Did our Lord jesus Christ for the Pharises any wrong to the Chair wherein they sat? Did he not commend that Chair of Moses, and preserving the honour of the Chair, reprove them? For he saith They sat upon the Chair of Moses, that which they say do ye. These things if you did well consider, you would not for the men whom you defame blaspheme the Sea Apostolic wherewith you do not communicate. 
Ibid ca▪ 61.  And a few Chapters after: Neither for the Pharisees (i● whom you compare us not of wisdom but of malice) did our Lord command the Chair of Moses to be forsaken. In which Chair verily he figured his own For he warneth the people to do that which they say & not to do that which they do, and that the holiness of the Chair be in no case fornsaken, nor the unity of the flock divided for the naughty pastors. 
Caluin. lib. 4. instit. c. 1. §. 12. 14. 15. 16. 17. 18. 19   
12. Yea Caluin also discoursing of this matter, saith, There may some faultiness creep into the Church in the administration of the doctrine, and of the Sacraments, which ought not to estrange us from the communion of it. A little after, For as much as there is no man which is not wrapped with some little cloud of ignorance: either we must lean no Church at all, or we must pardon a being deceived in such things as may be unknown without violating the sum of Religion. Where he proveth by the testimony of S. Cyprian by the former example of Saint Paul, of the Prophets, & of Christ himself, That neither the pestilence of vices, nor corruption of manners & doctrine in matters of such moment as do not endanger salvation should ever withdraw us from the fellowship of Christ's flock, yea he there averreth, that, the departing from the Church is a denying of God and of Christ etc. Neither can there be imagined (saith he) a fault more 
Caluin. ●b▪ cap. 1. §. 10.  heinous then with wicked breach of faith, to defile the marriage which the only begotten son of God, hath vouchsafed to contract with us. Hitherto Caluin.  
13. By which you see, that if the Roman Church was at Luther's rising, the true Church of Christ, he should not have forsaken the band of her communion. If it was not, no Church remained by which he might be ●●●ne, or you propagated, none in which the truth was ●●eached, & Sacraments ministered; & so no Church can ●ou find by your own essential properties of finding the Church. In lieu of which I shall display such evident & apparent marks, as all both rude & learned, simple & wise, ●ay manifestly discover the true Church of Christ. And ●●rst I will handle four most honourably mentioned both ●n the Nicen & Constantinople creed that it is one, holy, Catholic, & Apostolical; wherein unity & consent in faith, sanctity in doctrine & manners, the name Catholic, with ●●e sense & meaning thereof, Apostolical succession, are plainly intimated as the undoubted notes & badges of the Church.   

CHAP. XIIII. In which Unity is explained, and strongly proved to be a mark of the Church: Against Doctor Whitaker, and Doctor Field.  
AS the sovereign and incompatable goodness, the prime verity and truth itself, is one, the same, constant & unchaungeable: So whatsoever par●●keth most of unity, constancy, and integrity, that approacheth nearest to the perfection of truth, and whatsoever is variable, changeable, severed by schism, & rend by division; that proceeds from obliquity of error that i● infected with the corruption of falsehood. Hence it cometh that unity is a clear and manifest token of the true Church, a note of Christ's Kingdom, whereas division schism and variance, is the brand of heresy, a proper & peculiar blot of the perverse wicked and Satanical synagogue: by which it falleth upon a sudden to irreparable ruin, and utter desolation, as our Saviour divinely witnessed, saying: Every Kingdom divided against itself shallbe made desolate, and house upon house shall fall. So we read that discord and rebellion hath been the general destruction 
Luc. 11. 17.  and bane of common wealths; and union, peace, and concord hath been always the stay and preservation of them.  
2. I speak not here of that which the Philosophers call numerical or individual unity, by which the Church is on itself, and divided from all false or heretical assemblies; but of the unity of consent, and agreement, by which the members of the same Church, though of diverse nations, languages, customs, dispositions, yet are all united in the same faith, laws, sacrifice, religion. They are all careful as Saint Paul exhorteth, to keep the unity of the spirit in the band of peace: To be of one accord and one iudgemet. For which cause Christ earnestly prayed and used many other effectual means, he ordained us all to one end and goal of felicity: You are called in one hope of your vocation. He taught us to acknowledge as Saint Paul writeth in the ●ame place, one Lord, one faith, one Baptism, one God and Father of 
Eph. 4. v. 3. Phil. 2. v. 2. joan. 17. v. 11. Eph. 4. v. 4. & v. 5. 1. Cor. 10. v. 17. 18.  all. He nourisheth us with one bread, his own sacred flesh. He incorporateth us in one body. He guideth us with one and the same spirit, and that all things might be orderly disposed, he submitteth us in his absence to the obedience of one head, his vice gerent upon earth: by which the prerogative of unity, is principally maintained, and ●●●refore Saint Augustine termeth the sea of his residence, C●●hedram unitatis, the Chair of unity. And Saint Cyprian, 
Aug. ep. 166. Cyprian ep. 73. Optat. l. 2. con. Parm. jero. con. jovin. & cont. Lucif. Leo ep. 84. Bernard l. 3. ad Eug. Irae. l. 1. c. 3.  〈◊〉 Peter upon whom our Lord built his Church, he instituted and ●●wed the beginning of unity. The like hath Optatus, the like S. ●●rome, and Saint Leo.  
3. By the assistance of God's holy spirit, and ●y the subordination of the people, Priests, Pastors, & Bishops, to this supreme head, the Pope of Rome, which Saint Bernard resembleth to the subordination of the Angels, archangels, Cherubims, and Scraphims to Almighty God, there is preserved in the universal Church spread over all the world, that admirable peace, and perfect argrement as if it dwelled (to use Saint Irenaeus words) ●● one house, enjoyed one soul, and one heart, she preacheth, teacheth, and delivereth the things she believeth so conformably as if she spoke with one mouth. For saith he, Although there be different languages, yet the virtue of tradition is one & the same. Neither do those Churches which are founded in Germany, believe otherwise, or otherwise deliver; Nor those that are amongst the Hiberians, nor those that are in the East, nor those that are in Egypt, nor such as are in Libya, nor such as are planted in the midst of the earth. But as the sun, that workmanship of God, is one and the same in the universal world; so the light, the preaching of truth, every where shineth, and enlighteneth all, who will come to the knowledge thereof.  
4. This conformaty of doctrine which Irenaeus marked in the universal Church of his time, where can we now discover but amongst the Professors of the Roman faith? Go into Asia, Go into Africa, sail into India, pass into japonia, compass the East, and return into 
Al Catho like professors are unius Labij, of the same speech or language.  the West, and you shall behold all Countries, all provinces, all Cities, every professor of our Religion unius Labij, of one language, of one heart, and soul, in Sacraments, sacrifice, and all Articles of faith. The reason is because they all as I ●outhed above, submit themselves to the judgement of one sovereign, and supreme head: who guided by God's spirit, infallibly governeth, and vn●●●th the whole body. From whom if any dissent, he is severed, and cut of from the rest of the members.  
5. Amongst Protestants no such thing, nothing but schisms, jars, and mutual discords, such as Sa●●t 
Aug. l. 18. de civitat. Dei ca 41 Iraen. l. 1. Tertull. de praes. Hil. l. 7. de Tri. Chrysostom. Hom. 20. operis impersect. in Matth. Parkes against Willets' Limbomastix.  Augustine discovered amongst the heathen Philosophers; ● such as Irenaeus, Tertullian▪ S. Hilary, and S. Chrysostom, amongst ancient heretics. For example, travail into these ou● Sectaryes dominions, one faith shall you find in one Country, another in another, one in Saxony, another in Germany, another in England. This at Geneva, that at Zuricke etc. What shall I speak of Cities and countries▪ examine the favourites of any particular sect, no agreement amongst them, no town, no village, no, man persevereth long in the same belief. But they often change and vary from themselves, coining, as Saint Hilary reporteth of the Arians, yearly and monthly faiths. Every man (saith M. Parkes) maketh Religion the handmaid of his affections. We may say now that there are so many faiths, as wills, and so many doctrines, as manners of men, whiles either we writ them as we list, or understand 
Beza ep. 1. and Andr. Dud. repeateth his words. M William Reynolds in his preface before his refutation of M. Whitaker reprehen. Cavils.  them as we please, in so much that many are brought to their wits ends not knowing what to do. Which Duditius an eminent Protestant in the fight of Beza, objecteth against his own brethren: which Master William Reynolds our Catholic writer notably declareth, in the changes and alterations of our English gospelers, in the days of Queen Elizabeth: and I might further specify in many particulars since the reign of our gracious King james.  
6. For in her days the real presence was 
* Whitaker count 2. q. 5. c. 7. pag. 89. Reynoldes in his fifth cont. folio 657. Sparks in his answer to M. john de Albins fol. 235. See these words of the Bishop of Ely allowed by Casaub. in his aforesaid answ. to Car. Peron ●●. 16. Causab. pag. 33. In the conf at H●mp. court. Reynolds in his 4. co●lus. Field in his ●▪ book. c. 10. & 11. Field in his third book of the Church c. 22. fol. 118. Illiricus in clavo Scripturae de varia etc. tract. 6. dupl. iustit. & instific. Field in the place before cited.  impugned as implying contradiction, and destroying the humane nature of Christ. Now it is allowed as nothing impossible. We agree with you (saith the Bishop of Ely) concerning the object, all the strife is above the manner: etc. we believe the presence, we believe I say the true presence as well as you etc. Then yearly shrift, or auricular confession was an antichristian and popish bondage, a butchery of men's consciences: now the Fathers who ordained it had their reasons why they thought that such manner of confession would further the easier attaining to salutation. Then to pray for the dead that their souls might thereby be relived, was new, fantastical and superstitious popery; Now to desire of God rest for their souls was an aun●●ent custom, and is referred by his Majesty to the head of things provable or lawful. Then when a woman was head, a woman might lawfully baptise, and Christian infants; Now the midwives christening is unallowable and of no force at all. Then the holy Catholic Church which we believe was the whole company of God's elest etc. which is hidden and invisible. Now it is the visible society wherein the sincere outward profession of the truth of God is preserved. Then all works of man performed in grace, were so stained with sin, as they could not deserve any reward at the hands of God: Now a distinction is found of two Courts, The one of exact trial, the other of new obedience, in which God sitting giveth commandment of works of righteousness, and duly rewardeth them. When we are justified, saith Field, God requireth of us a new obedience, judgeth us according to it & crowneth us for it. divers other articles I might recount in which our adversary's pressed by Catholics have slidden out of the path which their predecessors have trodden. But of their variances more hereafter.  
7. This inconstancy & disagreement of theirs, proceedeth not from that they come single into the field to encounter with us well seconded by our friends, (as a worthy knight of the Protestants religion would once have excused the matter to me) but it ariseth (as another writer of their 
Sir Edwin Sands in his relation.  own beareth witness) for want of some one Patriarch or more, to have a common superintendance and care of their Church, for correspondency and unity. For want of some ordinary way to assemble a general Council of their part, the only hope remaining ever to assuage their contentions. From want of due subordination, that the 
Cyprian l. 1. Ephes. 3. ad Cornel.  Priest of God (as Saint Cyprian teacheth) is not obeyed, nor one Priest in the Church for the time, nor one judge in lieu of Christ is had in mind. From want of one supreme, certain and infallible rule of deciding debates, which fall out among them. For although the scriptures upon which they seem to rely, be (as Whitaker urgeth) constant sure, and inflexibl● in themselves, yet they embracing their own constructions 
Whitak. count 1. & cont. 2▪ q. 5. cap. 8. pa. 407.  and interpretations of them, what marvel though they be shaken with as many winds of contrary doctrines, as there be several humours and affections of men? Whilst every one (as Tertullian noteth) doth form and fashion that which he receiveth, according as of his own mind he devised it. Whilst novices have liberty to control their superiors, & scholars (saith Irenaeus) may boast and glory to be reformers of their 
Tertull. in praes. adu. haer. 42. Iren. l. c. 5. & 8.  masters. For as the forenamed Tertullian pithily discourseth; The same is lawful to the Valentinians which was lawful to Valentinus; to the Marcionists which to Martion, (to the Caluinistes which to Caluin) of their own to frame or reform their faith. Because every one may challenge the same spirit, the same gift of interpreting as his forerunner did. This pretence 
Tertull. in the same place.  is often alleged by every Puritan and Protestant, who varieth from the opinion of his first author or beginner. Luther for example, and his chief disciples are 
Whitak. count. Durae▪ pag. 28. Whitak. count. Sand. pag. 92. Whitgift defence. troth. c. 7. p. 20. in my opinion. ib. pag. 291.  cited against Whitaker. He answereth. What is that to me? I care not what they misliked. And Whitgift of Caluin saith, I am not so wholly addicted unto him, that I will contemn other men's judgements etc. When as in my opinion, they come nearer to the true meaning and sense of Scripture than he doth. Others he rejecteth saying: They were men, and therefore though otherwise very watch full, yet such as slept sometime. Thus with show of modesty if they can, if not, The spirit of God (say they) is not tied to any man but breatheth where he lists, and therefore he that imagineth he is carried with this gale hath sufficient warrant to ruffle in Scripture, and expound it as his own private persuasion seemeth to lead him. Fron hence spring such floods of dissensions, as I may verify of Protestants, that which a diligent historiographer noted in the Turks, only changing the words Touching the law, The Alcoran, & 
Septeme. cast. 20▪  Mahomet himself, there is that discord and difference amongst them, as if a hundred of them be asked what they hold in these points, not on● will answer to the mind of another. Examen when you will your ministers apart, or confer their works and writings one with another; & you shall not need any further ●●oofe. You shall see no two in the world, consorting together in all essential points of faith; if (I say) they be ●el sifted by interrogatories, on every point & examined ● part.  
8. But two things are here opposed by our adversary's; The one against our unity, The other in excuse of their divisions. Against us, Field objecteth the unity & agreement of the Armenians, Aethiopians & Christians of 
Field in his 2. book c. 7. pag. 54. Whitak. count 2. q. 5. cap. 8.  Muscovia & Russia. Whitaker the accord & conspiration of ●he wicked in evil, of Pirates in Piracy, of Rebels in rebellion. Therefore unity (say they) is no sign of truth. I answer not any unity or accord, in some one point whatsoever maketh this mark; for all heretics agree in rebelling 'gainst truth, & many may accord in some one schism or heresy, as they whom M. Field rehearseth do. Likewise a small number of desperate fellows, upon a set plot, in some one or two designments, in hope of gain or preferment, may (as Whitaker urgeth) for a short time combine together. But without any such hope league or combination, for innumerable millions, so far dispersed, in so dark obscure & manifold mysteries of faith, to the prejudice of their estates, & loss of their lives, so many ages, so uniformly to agree; notwithstanding such alienations of minds, diversity of factions, by people & Prince; notwithstanding so many other strifes, and debates, so many 
joseph Hal in his book entitled the Feace of Rome. Read of this S. Aug. l. ●8. de civet. Dei ca 41. Field in his 3. book c. 4●. ●nd in app 1. part. fol. 23. 24. White in his way to the Church §. 33. Whitak. count 2. q. 5.  changes, alterations, & revolutions of common wealths; notwithstanding such alteration & variety of opinions, which M. joseph Hall heapeth together in matters indifferent, or then not defined (for in all the great and idle muster he maketh not one essential variance doth he mention, that ever was amongst the Professors of our Church) This I say, is an evident and irreprovable token of some divine and heavenly spirit, in breathing, guiding & uniting the hearts of Roman Catholics.  
9 In excuse of their divisions Field, White & Whitaker reply, that they are likewise but verbal, upon mistaking not material or essential, not in substantial or fundamental points. And Field most hypocritically addeth: I dare confidently pronounce that after full and due examination of each others meaning, there sha●● no difference found touching the matter of the Sacrament, the ubiquitary presence, & the like, between the Churches reform by Luth●● ministry in Germany, and other places; and those whom some men malice call Sacramentaries. Hath this Sectary any dram o● modesty or spark of sincerity left? who dareth confidently pronounce no difference among them, amongst whom all Protestants heretofore lament a difference? Were their word never scanned? their meaning never sifted? until this sycophant bolted it forth? Weigh their sayings, peruse their writings, and you shall see heaven & hell could not be in diverse things more opposite, than they whom he would seem to accord.   

CHAP. XV. In which sundry variances are reckoned up, wherein Protestants descent amongst themselves in essential points of Religion.  
LEST I should be thought to exaggerate old or device new strifes, which have always broiled, and continually persevere amongst our Sectaryes; 
Apol. d. 3. a. b. Luth. l. cont. Sa. & thes. 27. In ●raefat. confess ort. Tigur. fol. 3. 4.  I will relate such as are either manifest in their writings, or by their own accusations one of the other, are apparently convinced and known to be true. To begin with Luther and Zuinglius whom our English Protestant Apologer termeth, two excellent men sent by God to enlighten the world, they vary so much one from the other, as Luther anothematizeth him, and all his associates: saying, I censure in earnest all Zwinglians and Sacramenta●ies as arrant heretics. Whereof the Tigurine divines complain 
Luther. in Gen. c. 47. fol. 633. Zuinglius Tom. 2. expo. Chri. fidei ad Gal. regem fol. 559.  in this sort, he inveigeth against them as against obstinate heretics, etc. prophaners of the Sacraments, and the most vile and pestilent men that go on the ground. He pr●scribeth▪ and condemneth all ●he faithful. Doctors and ministers of God, Oecolampadius, Zuinglius and their disciples etc. And touching another point▪ Luther accuseth Zuinglius Of abolishing all faith, all Christianity; in that ●e maketh Scipi●, Numa Pompilius, and other heathenish dolaters compartners with Peter and Paul and other Saints in the Kingdom of heaven. Which if it be true how was it necessary (saith Luther) 
Luther ubi. supra. Zuinglius Tom. 2. Kesp. ad Luther lib de Sacra. f. 411. Ibid. fol. 401. Tom 2. Resp. ad Luther. conf. fol. 458. Art. apud Regem Daniae. pa. 8●. 87. Beza in apol. ad act. conventus quind. Theolog. Torgae habiti. tem Epist. 5. & Momp. & in Respon. ad Brentij argument. Conra. in Theolog. Caluinist l. 2. fol. 8. 14. 20. Teste Beza in ●. volu. tracta. Theol. pa. 313. 315. lb p. 324. 325. Caluin admo. ●. ad Westphal. Hunnius in papis. Hunnius in his book entitled, Caluinus ludaizans etc. Albertus Graverus in libro cui titulus. Bellum Caluini & jesu Christi.  for Christ to die? Why should Christians be baptised? Zuinglius on the other side enditeth Luther, of many damnable & accursed heresies, of the heresy of Martion, for which Zuinglius calleth him ipsissimum Marcionem even Martion himself. Of the heresy of the Ubiquitaries, of the wicked blasphemy of those who held the divinity of God to be passable, and consequently mortal. And other sacramentaries affirm Luther's opinion of the real presence to be manifestly repugnant to the article of Christ's ascension, and to the truth of his incarnation. And it destroyeth (saith Beza) the property of his body. The same Beza calleth Lutherans flat Eutichians, and Nestorians. Conradus on the other side attaynteth Beza, of Satanical blasphemies, whom he styleth an impure Atheist, and Devil incarnate. And Heshusius another Lutheran testifieth of him & the Caluinists, That they teach wickedly of predestination. That they extenuate so much the merit of Christ, as they deserve to be abandoned to the lowest part of hell. Caluin so far enrageth against the Lutherans as he calleth them, a proud saction of Giants, mad beasts, prodigiously blind, desperately impudent. Yea he and his faction account them, as Hunnius reporteth, no better than Manichees, Marcionistes, and Monothelites. Hunnius on other side is even with Caluin, showing how he playeth the jew, and favoureth the Arians in sundry depravations of holy Scripture. And (to let pass many others recounted by the learned author of the grounds of of old and new religion, whose book still remaineth unanswered) Albertus Graverus Rector of the university of Eislebium in Germany, about the year of our Lord 1597. published a book against Caluin, which he entitled, The war of john Caluin and of jesus Christ God and man, that is, an antithesis or opposition of the doctrine of the Caluinistes and Christ, in which the most horrible blasphemies of the Caluimstes especially concerning sour articles, the person of Christ, the supper of our Lord, Baptism, and Predestination, are faithfully showed from the eye to the eye, out of their own proper writings and books, and are briefly and sound reselled out of the word of God. Thus hath the title.  
2. Stancarus also besides the warning he giveth 
Stancar. li. de Tri. & mediate.  for all men to beware of Caluins' works, elsewhere mentioned, writing in another place of him, Bullenger, and Peter Martyr, once an opinian professor of new divinity in the days of King Edward; he calleth them deploratissimos haereticos, most execrable and forlorn heretics. As main oppositions, in matters as weighty, in manner as vehement, might be showed betwixt Melancthon & Illyricus, Osiander and his Antagonistes; if I should not cloy my reader, and over whelm Master Field, already oppressed with too many witnesses. One more shall serve to speak for the rest.  
3. Sturmius a memorable sectary ingenuously 
Sturm. l. derat. con. ineundae.  protesteth, and complaineth; saying, By these hateful dissensions, and puerse opinions the foundations of our religion are everthrowne, the chiefest articles are called in question, many heresies are brought into the Church of Christ, and the highway to Mahometisme 
Ibid. l. 2. p. 2. & 24.  and Atheism is apparently prepared. He also saith, The Lutherans do hold, the Protestant Caluinian Churches of England, France, Flanders, and Scotland, for heretical, and their Martyrs for Martyrs of the Devil. A dreadful censure against our new reformers, & an undeniable testimony of Fields unfaithfulness. For will he say these were but verbal quarrels. He may say as well, to impugn the essence of God, the mortality of the soul, the Ascension, the Incarnation of Christ, to blaspheme with Martion, with Arius, with Nestorius, are no essential but verbal variances. Will he avouch (as he guilefully seeketh another way to temper the matter) that all the former jars issued from passion, from some hasty and inconsiderate humour? He must then confess 
Field in his 3. book ca 24.  his men to have been the most passionate villains, & devilish calumniatours, that ever lived; who not once, but often, deliberately avow, and set in print, such horrible accusations, I might say convictions, who abandon the company, burn the books, condemn the doctrines, accurse the persons, and per●e●●●e unto death in this deadly schism, and unreconcilable hatred the one against the other. To leave foreign contentions and speak of domestical, 
Whitak. contro 2. quaest. 6. c. 3. Fulke in cap. 11. Matt. sect. 5. Hooker it's in his Eccl. poli. lib. 2. pa 101. Co. in his def. etc. art. 7. pag. 54. Perkins in his refor. Catholikp. 55. Abbot. in his def. etc. c. 3. se. 8. 9 & 10 Spark in his answer to M. john d'Albins f. 281. 28 283. Whitak. ubi supra. Field l. 3. cap. 22. fo. 118. 119. Ouerall in the confer. pa 41. 42. Fulke in c. 3. joan. sect. 2. & in 2●. Actorum sect. 10. Whitak●r contro. 1. quaest. 6. c. 3. Whit. ibid. 57 Bills. in his true difference etc. p. 4. p. 586. 587 Casaub, in his answer to Card. Per. p. 20. in eng. M. jacob in his def. p. 88 Harm. p. 80. 81. 82. White in his way to the true Church §. 33. fol. 138.  of our gospelers amongst themselves, in such points of saith as they confess to be substantial.  
4. Whitaker and Folke peremptorily define the commandments of God impossible to be kept, and the former of ●hem begins this as a fundamental point. M. Hooker and Doctor Council eagerly gain lay it, and sincerely hold they may be kept. Master Perkins, Doctor Abbot and Doctor Spark maintain, that the faithful once instifyed cannot fallout of the state of grace: with whom Master Whitaker agreeth, and setteth it down as a fundamental point. And Spark saith the contrary is a most dangerous error. Doctor Field notwithstanding, & Doctor Oueral now Bishop of Coventry and Lichfield, defend they may by grievous sins fall from grace, into the present state of wrath and damnation: whose opinion his Majesty approved with his royal assent in the conference at Hampton Court. Fulke sucketh from Caluin, and Whitaker engrosseth it as a point fundamental, That the Sacraments are not necessary to salvation; That they signify only, but they cause no grace: And of Baptism by name Whitaker saith, Our safety dependeth not of the outward lotion, but on the merits of Christ, on the mere election and promise of God. Master Hooker and Master Bilson contrary wise, affirm the Sacraments necessary to salvation, and that they do cause grace, and that our safety so much dependeth on the outward lotion, as infants (quoth Bilson) cannot enter the Kingdom of heaven, nor be heirs with Christ, before they be engrossed into Christ by Baptism. A little after. The Church absolutely and slatly may not assure salvation to children unbaptized. Which Casaubon also in his Majesty's name alloweth as most true. Master jacob with the harmony of confessions, (which Master white honoureth as the touchstone of his belief) approveth a disparity of sins, ●ome to be venial, not all to deserve eternal death. Fu●●● 
●ulke 〈…〉. Matth. sect. 6. 〈…〉 in c. Rom. sect. 11. Whitak. ubi su. fol. 58. 58●. Willet in his Synop. printed anno Domini. 1600. contro. 20. Whitak. in his ans. to M. Campians 8. reason, & l. 8. aduer. Duraeum. ●. Bilson in his serm. Of the full redemption. etc. Hugh Sanford l. 3. de desc. Domini. nostri ad infero● s●●. 91. 92. 93. 94. etc. Reynolds in his second conclusion annexed to his confer. Whitak. count. 2. qu. ●. cap. 3. f. 274. White §. 14. fol. 79. Bancroft in his sermon preea had the 8. of ●●br. 1588. Willet in finop. p. 48 Field in his first book of the Church c. 20. Hook. l. ● sect. 8. p. 141. & l. 2. p. 103. 12●. Covell in his defence art 8. p. 49. 50. 51. 52. Reyn. in his fift conclu. Will. in his medit. upon the 122. psalm. Hook. l. 5. p. 140. Will. in sinop. anno Domino 160. p. 789. & 788. Bills. in his survey of Christ sufferings and of his des. to hell. Perkins in his treatise of that matter. San. l. 3. de des. Domini. nos.  ●nd Whitaker so bitterly inveigh against that Popish asserti●●, as Whitaker protesteth it doth not only overthrow the true, ●●t establish a false foundation. Willet and Whitaker blasphemously deny the full sufficiency of our Redemption by Christ's corporal death, without his feeling of eternal damnaation. M. Bilson confuteth that diurn 〈◊〉, error, and truly teacheth (as we do) out of the Scriptures, & Fathers: That he fully redeemed us with his death on the Cross, and never felt no●●o much as dreaded any death of foul, or horror of damnation; how beit Master Sanford laboureth to answer all his arguments, & raking the former heresy out of hell, defendeth it with such impiety, as I wonder so detestable a work is permitted in a Christian common wealth.  
5. It were an infinite labour, to recount all their infinite differences. For touching the Church, Reynoldes Whitaker and White, affirm the whole militant Church upon earth may err in manners, in doctrine, in points of faith. Master Bancroft holdeth it cannot err, in matters of faith. Willet saith it is sometimes invisible; Field it is always visible. Touching Evangelicall Counsels: That a man may do more than he is bound under precept, is avouched by Master Hooker, and Doctor Covell: rejected by Doctor Reynolds and Master Willet as impious and presumptuous. Concerning Christ, Hooker defendeth he died for all: Willet he died not for all but only for the elect. Bilson saith he descended into hell; M. Perkins and Master Sanford he descended not into the local place of hell, but only into his grave or scpulcher. Touching their Mission, some will have it ordinary, some extraordinary, one from the people, another from the Prince, or house of Parliament; A third from the Catholic Clergy, which they account false and Antichristian. 
Field l. 3. c. 3●, fo. 156. 158. etc. Barlow in his Sermon preached September 21. 1606.  In which kind Field averreth, & endeavoureth to prove, That Presbyters (to wit Priests and not Bishops) may in case of necessity ordain Presbyters, and Deacons; and he granteth many of the reformed Churches, namely those of France and others to have had no other ordination. But William Barlow late Bishop of Rochester, in his Sermon concerning the antiquity and superiority of Bishops, preached before the King at Hampton Court, affirmeth and proveth; That Neither the Apostles, nor Church of Christ succeeding, would admit any other but Bishops to that business; as not justifiable for Presbyters either by reason, example, or Scripture. Again he addeth, If any of the inferior ranks under Bishops presumed to do it, his act was reversed by the Church for unlawful. Lastly concerning the Regiment of their Church, the consistory of Geneva in the confession of their faith, approved by Caluin and Beza, detest the Papistical hierarchy of the Church of England, as usurped and diabolical. All English Puritans abhor the same accounting the Protestant 
Doctor Whitgift against Cart. Hooker in his book of ●●pol●●y. Mason in his 4. books. 1. King jam. in his premonition pag. 44. The Auth. of the 12. Arguments reasoneth well against the Protestant's.  Bishops titulary and antichristian Prelates. Doctor Whitgift notwithstanding, Master Hooker, and Francis Mason strengthen & confirm it, as proceeding from God. And the Royal Wisdom of King james, delivereth: That Bishops ought to be in the Church, I ever maintained it as an Apostolical institution, & so the ordinance of God. Which is so mighty a dissension, as the one party must needs gainsay the other in a point fundamental. For either this ecclesiastical government used in England, by Archbishops, Bishops & other inferior ministers, is de iure divino, ordained by God or not? If it be? Then, as the Puritan author of the twelve general arguments reasoneth well. The Churches of Scotland, France, low Countries and other places (the precisians of England) who account it Antichristian, cannot be a true Church, but the signagogue of Satan, contradicting therein both Christ and his gospel. If not? Then according to the rule of Protestants, who appeach all public and ecclesiastical administration, as sacrilegious policy, which is not warranted by the word of God, the Puritans will convince them of tyrannical usurpation; who establish ●n their Church an ecclesiastical hierarchy, which God ●euer willed nor commanded them to do. These and many other such tragical divisions, in matters essential, ●aygne amongst them: which the Protestant Relatour saith, tend mainly to the increase of Atheism within, & of Mahometism 
Relatour in his relat. §. 45. printed at London anno 1605. D. Couell in his just & temper. defence art. 11. pag. 67. In their Christian & modest off. etc. p. 1●. published anno Domini 1606. Ibid. p. 16. Willet in his medit. upon the 122. psal. p. 91. ante medium.  abroad. And Doctor Covell a Protestant more modest than Whitaker, more sincere than Field, plainly protesteth: Lest any man should think our contentions (with puritans) ●●ere in smaller points, & difference not great, each side hath charged one the other with heresies, (if not infidelities), nay even with such as quite overthrew the principal foundation of our Christian faith.  
6. The Puritans jump with him, affirming their disagreement from the Protestant Bishops, to be of that nature in sundry propositions, as if they should not constantly hold and maintain the same against all men, they cannot see how possibly (by the rules of divinity) the separation of their Churches, from the Church of Rome, & from the Pope the supreme head thereof can be justified etc. A little after they add. Wherein if they (the Puritans) be in error, & the Prelates on the contrary have the truth, they protest to all the world, that the Pope & the Church of Rome (& in them God and Christ jesus himself) have great wrong, & indignity offered unto them, in that they are rejected, & that all the Protestant Churches are schismatical, in forsaking unity and communion with them. Thus they. Master willet's testimony rehearsing diverse of the forenamed variances, & adjudging them blasphemous, were too long to repeat: the alleged will declare, First what small trust is to be reposed in Whitaker, Field, White, etc. in other matters, who in a thing so manifest are convicted of falsehood. Secondly what hatfull quarrels & cruel debats this new religion hath bread in England, in so much as the poor ignorant people know not whom to follow, or what to believe when their greatest masters and chiefest guides, are at this deadly war amongst themselves.  
7. Wherefore as Saint Augustine mourned the unhappiness 
Aug. l. 18. de civitate Dei ca 41.  of the Athenians and vanity of their City, who harboured and gave countenance to sundry jarring Philosophers, directly opposite and fiercely disagreeing one from the other: Not (saith he) about lands, houses, or money matters; but about those things by which the life of man is either miserably or happily lead. In like sort, I may commiserat and bewail the dangerous estate of my countrymen, and woeful calamity of our distressed Island, which now fostereth in her lap, and nourisheth in her bosom, so many factious ministers, divided (as you see) fare worse than the Athenian Sophisters, not in Civil brawls, or politic divisions, not in moral precepts of life and manners; but in the deepest affairs of conscience, of faith, of religion: which they cannot discuss without danger, nor up hold without infamy, nor teach without infection, nor long maintain, without the viperous distraction of themselves, and endless ruin of innumerable souls. Yet, So s● (to seal up my discourse with the same authors words) it is necessary that rent & divided into small pieces they perish, who 
Aug. con Parmen. l. ●. cap. 4.  have preferred the swelling pride of their haughty slomake, before the most holy band of Catholic peace & unity.   

CHAP. XVI. Wherein is declared how Sanctity or Holiness is a note of the true Church: Against Doctor Whitaker, and Doctor Field.  
MANYFOLD and various is the signification of this word Sanctum, holy, and so it diversely entitleth and denominateth the Church of God. First she is called holy, because she is purchased and sanctified by the precious blood of our innocent and unspotted Lamb Christ jesus, which Saint Peter 
1. Pet. 2. v. 9  insinuated when he styled the faithful, A holy Nation, a people of purchase. Secondly it is holy, because it is wholly dedicated and consecrated unto God: whereupon he said to his people, You shallbe holy because I am holy. Thirdly it is 
Leuitic. 11. 1. Pet. 1.  holy, for that it consisteth of holy laws, holy precepts, holy ceremonies, holy Sacraments, all things holy. Fourthly it is holy by reason of her purity and holiness both in doctrine and manners, and this all Catholic writers acknowledge as a proper badge and token of Christ's chosen flock: yet not in that sort as purity of doctrine, or sincere and true preaching of the word, is challenged by the Protestants; and refuted by us, a note more hidden, than the thing it denoteth; but in a fare different sense. For Protestants take the universal purity of 
A differet acception of sanctity of doctrine used amongst catholics and Protestants.  doctrine, and true preaching of the word, as it is opposite to all errors, in every dogmatic and essential point, to be a Mark of the true Church. We a particular purity or sanctity, or sanctity only, not as it excludeth all fundamental errors, contrary to truth; but as it excludeth all gross, or palpable absurdityes repugnant to the principles of nature, or rules of common reason known to all men: this we assign as an undoubted recognizance of the immaculate and ever, beloved spouse of Christ, Wherein Master Whitaker hath inexcusably injuried Cardinal Bellarmine, in traducing him for challenging 
Whitak. contr. ● q. 5. ca 9 fol. 415. 416. Field in his 3. book ca 44. f. ●76.  this not to have forsaken his standing, & to have cowardly fled to their protestant camp. And Field more main part & saucy than he, saith: A liar should have a good memory etc. Bellarmine divideth his tracts of the notes of the Church into two parts: In the first he saith truth & sanctity of doctrine is no note of the Church: In the later he reckoneth it amongst the rest. But let us pardon him this over sight. It was no over sight M. Field in Cardinal Bellarmyne, but it is rashness in you, (to speak the least) or too much officiousness, to offer pardon where none is required, or fault committed. For that renowned Prelate using sanctity in the aforesaid sense, doth no way decline to the in ●●●icate darkness of your cloudy notes; because although it be an endless and insuperable difficulty, 
S. Aug. de Gen. ad lit. cap. 14.  to the most part of men, to severe the purity of doctrine from all substantial errors: yet it is no great matter (as S. Augustine averreth), then to discern the spirit, when it arriveth or leadeth to some such things, which are against good manners, or 
Catholics believe many things above but nothing repugnant to the light of reason.  against the rule of saith. For than it is espied of many. To such enormities leadeth the beguiling spirit, and belief of our Gospelers; but the Religion of Catholics is sincere and holy, pure from such misguiding errors. For albeit we teach and believe, many obscure and supernatural verities, above the reach of humane capacity, as the Trinity, Incarnation of Christ, resurrection of the flesh, with others of like sort: yet nothing manifestly discordant to the common ●ynderisis or light of nature; as Tertullian, Arnobius, Clemens Alexandrinus, Saint Augustine, & Saint Thomas have plenteously demonstrated against the Pagans and heathenish Philosophers. Neither do we teach any lesson of liberty pernicious to good manners, but all things which tend to piety, devotion, Sanctity, and perfection.  
2. Our doctrine for example, of the freedom of will and powerfulness of grace to fulfil the law: Of reprobation and damnation, that it proceeds from ourselves not from God: That we may do some good works pleasing 
Many points of Catholic doctrine specified which wholly tend to the increase of piety and reformation of manners.  to his Majesty, and meritorious of heaven: That his favour once gotten may be lost: That concupiscence, or evil suggestions without consent, be not sins, but stoutly resisted occasions of merit: That we have a steadfast hope, yet no assurance of salvation. All these articles and diverse other which I omit to recount, are conformable to Scripture, agreeable to reason, suitable to the goodness and bounty of God, and most available to the purchase of celestial riches; to which all our precepts also of manners and admonitions are aimed. For we exhort to the mortification of our passions, abnegation of ourselves, contempt of honours, riches, and worldly pleasures. We preach voluntary penance, chastisement of our bodies, watching, fasting, contrition, confession, and satisfaction for sins. We incite and stir up our followers not only to the performance of God's commandments, by the help of his 
Protestant doctrine either disposeth to all wickedness or stoppeth the course of virtue.  grace, but to the embracement also of his Evangelicall counsels, to Religious poverty, consecrated chastity, vowed obedience: To such union with God, to such contemplation of heaven, to such neglect, separation & perpetual divorcement from all earthly affairs: as those who zealously embrace, and fervently put in practice, the exhortations of our Church, seem rather to live in mortal flesh, Angelical then humane lives.  
3. The Protestants Gospel venteth the quite 
Fulke in c. 27. act. see. 3 ad Gal. 5.  contrary doctrine: For firstit denyeth the liberty of freewill. Every one (saith Fulke) is free from coaction, but not from the thraldom and slavery of sin. Secondly it 
Whitak. contr. 1. q. 6. ca 3. fol. 580.  teacheth the commandments of God impossible to be kept, and therefore Whitaker inferreth; That no man ought to hope for justice or salvation (expressly against the words of Christ) by the obedience he yieldeth to the law, both which stoppeth the race of virtue, and clippeth the wings of all honourable attempts. For who will ever assay to do, which he hath power to will or possibility to perform? Who can with any courage undergo to ask, he knoweth before hand to be above his strength? Thirdly our Gospelers hold, 
Protestant doctrine injurious to God making him to hate his own who breedeth love in all others to ●he rish their offspring.  That God doth purpose decree & cooperate to the blindness, and obstinacy of the wicked, and that whatsoever he willeth and decreeth, must of incuitable necessity infallibly ensue: that he createth some, and ordaineth them to destruction & hatred, which are (as I have exactly handled heretofore) the greatest blasphemies that ever were brayed forth against the tender bowels of infinite mercy. For he that engendereth a natural affection in all creatures to love their of spring, cannot himself hate the works he produceth.  
4. Fourthly, they defend all our good works even our best duties exacted by God, to be stained with sin, and severely weighed to be displeasing to him, & merit damnation. An assertion repugnant to the very light of nature, reason, and voice of God, often reiterated in holy written. They, many of them at least directly 
Whitak. contr. ● q. 5. pag. ●01.  teach, That a man once justified cannot lose his justice, what mischief soever he wilfully incurreth: That David was the child of God when he committed adultery: That sinn● are not hurtful to him that believeth: That God doth not impute to the faithful the uncleanness of their dishonest lives. 
Fulke in c. ad 7. Rom. sect. 6. & in c. 5 ad Gal. sect. 2. Fulke ibid.  Can any Epieure or Mahometan desire more pleasing dreams to flesh and blood. Ffthly, They allow not distinction of venial and mortal sins, but all sins even the sudden in voluntary motions of concupiscence, to be of their own nature damnable and deadly, yet if they have true faith there is no condemnation to them that are in Christ jesus. Do you not perceive what rueful gaps, these passages open to a flood of iniquity? How they plain the way to all licentious riot? For he who persuadeth himself, That no ambition, pride, voluptuousness, or other offences, can be hurtful unto him, that they cannot procure the wrack of damnation; he who knoweth the first motions or evil suggestions, to be deadly and mortal, as well as the consent or consummation of them: what prevailing bar or forcible restraint, should this man have from the satisfying of his violent passions, or full accomplishing of his carnal desires? Especially if he should reason thus: Sith I am already caught by the waves of sin, it importeth little to be more or less carried away, as long as I am sure to be brought back to the shore again; sure to have no imputation of one or other, of consent or surreption laid to my charge? do you not perceive; (O you dear souls so unhappily misled) do you not perceive, to what mischief and dissolution these assertions make way?  
5. To be brief, your assurance of pardon and 
A heap of other impieties which necessarily ensue on the doctrine of Protestant's.  forgiveness of sins frustrateth that petition of our Lord's prayer. Your inherence of sin in the souls of the regenerate, lesseneth the price, and dishonoureth the ransom of Christ's precious blood. Your mere imputative and outward righteousness, wrongeth the true righteousness and justice of God. Your evacuating the merit & worthiness of works, blasteth the buds of all virtuous endeavours. Your anulling of satisfactions, killeth the fruits of wholesome penance. Your denial of sacrifice, & prayer for the dead, choketh the remembrance and diminisheth the hope of future resurrection; your certainty of salvation, rocketh men a sleep in careless security. The bondage in which you enthrall the reprobate, that they 
How the same taketh away the very Bulwarks of piety & bringeth in a dissolution of all good life.  neither will nor can believe, throweth them headlong into the pit of despair. These be the lessons of impurity dishonesty, & heathenish impiety, taught in your schools. To which I might score up sundry more, tending to the like havoc and corruption of all good manners: For you abolish Confession the bridle of vice, you neglect restitution the lock of justice, you renounce prescript fasts, watchings, hair clots, and such like chastisements of their bodies, the death and extirpation of many untamed passions. 
Catholik exhortations conferred with Protestant.  You contemn religious vows of Poverty, Chastity, and obedience. You admit no tye in conscience of ecclesiastical and temporal laws, the sinews of religion, the stays of piety, and chiefest rampiers of all well ordered discipline.  
6. Therefore as we for the establishment of the 
Psal. 35. v. 12.  former bulwarks, or fortresses of good life, allege such places of Scripture as exhort hereunto. They on the other side produce and misapply diverse passages, which seem 
1. Pet. 2. vers. 13. joel. 2. v. 12.  to patronage their libertine gospel. We urge for example, Vow you and render your vows to your Lord God. Be subject to every humane creature for God, whether it be to King as excelling, or to rulers as sent by him etc. Return to me in all your hearts in fasting and in 
Coloss. 3. v. 5. 1. Corin. 9  weeping and in mourning. Mortify your members which are upon the earth. I chastise my body and bring it into servitude. If thou wilt be perfect go sell the things that thou hast and give to the poor and come and follow me. There are eunuches which have gelded themselves for 
Matth. 19 v. 11. Ibid. v. 12.  the Kingdom of heaven. The Kingdom of heaven suffereth violence & the violent bear it away. Thus we.  
7. They in their private conferences, & public Sermons inculcate other texts which make show to the 
August. de virgin. cap. 24. interpreteth this gelding of them that vow chastity for the love of heaven. Matth. 11. vers. 12.  unlearned of a more pleasant law. As: We are not the children of the bond woman, but of the free, by the freedom wherewith Christ hath made us free. All things are lawful for me, but I willbe brought under the power of none. Increase and multiply. Marriage is honourable in all. Let no man judge you in meat or in drink, or in part of a festival day. Eat such things as are set before you. All that is sold in the shambles eat. Not that which entereth the mouth defileth a man. No man ever hateth his own flesh, but he nourisheth and cherisheth it. Christ is the propitiation for our sins. He by his death & passion hath discharged us from penance satisfaction or other corporal afflictions as either necessary to salvation or pleasing to God. So they.  
8. If we go forward and compare the effects of 
Gala. 4. v. 31. 1. Cor. 6. vers. 12. Gen. 1. v. 821. Hebr. 13. v. 4. Col. 2. v. 16. Luc. 10. v. 8. 1. Cor. 10. v. 25. Matth. 15. v. 11. Ephes. 5. vers. 29. 1. joan. 2, vers. 2.  these exhortations with the fruits of ours, you shall see our sovereign counsels, move the inward hearts and 
The good fruits of Catholic doctrine confronted with them i'll weeds of Protestancy.  minds of sinners, persuade some to admirable conversions, promote others to extraordinary sanctimony, to such sorrow for their offences, love of their neighbours, peace of mind, tranquillity of conscience, union with God, contemplation of heaven, neglect of earth & earthly comforts, as they strive to imitate as near as they can that blessed Apostle who was crucified to the world & the world to him. Some you shall see before they repair to us, miserably tormented with the fits of remors, with a hell of disquiet: & after they have been instructed in our schools of perfection, 
Galat. 6. v. 14.  always enjoy the paradise of rest: before tossed with the waves of ambition, and after sailing with the calm tide of humility: before surfeiting with the draff of uncleanness, and after delighted with the clear brooks of chastity, with the waters of purity, Read these things most eloquently expressed and dilated by Lactantius that Christian or divine Orator. How much the precepts of God prevail in the minds of men daily experience beareth witness. Give me a man that is angry, a backbiter, an untamed or savage person, and with a few words of God, I will make him as mild as a lamb. Give 
Lact. l. 3. de falsa sap. c. 26.  me a sparing, covetous or niggardly fellow; and I will restore him unto thee liberal, and distributing his money with a bountiful hand. Give me one fearful of death, thrinking at pain, and he shall presently contemn both crosses, fires, and all danger etc. Give me a lecherous wanton, an adulterer, a Russian, and by and by thou shalt see him sober, chaste, continent. Give me a cruel miscreant, a sucker of blood, ●nd his sury shallbe turned within a while into unfeigned clemency. Hitherto he. Cast your eyes abroad and you shall see ●his sentence of Lactantius verified in many vicious livers recovered from their naughty courses. In ma●y reckless sinners, become unmatchable Saints. In di●ers others who without any note of former infamy, ●aue arrived to the height of such eminent sanctity, as ●hey have been either ennobled by God with extraordi●y miracles, or canonised by the Church with solemn triumphs for their singular virtue.  
9 Look back upon the band of Protestants 
〈…〉 ●eedes which spring from the faith of Protestants.  no such men can you single forth: some they have I will not deny who live among them moral good lives, as many Pelagian heretics and heathenish Philosophers have done heretofore, yet none have ever deserved any special renown, not any Plebeian or Superintendent of theirs whose life for sanctity hath been worthy the print, 
Calu. l. de. scanda. qui habetur inter eius tract. Theologica.  much less to be graced from heaven, or published to the world as a mirror to imitate: nay their chiefest patriarchs & first authors Luther, Caluin, Beza etc. have been blasted with ignominy, partly for incestuous, partly for sodomitical, partly for adulterous, all for their riotous, voluptuous, and scandalous lives: and of their progeny 
Luther. in cap. 5. ad Galat.  Caluin testifieth: Whereas so many thousands greedily as it seemed gave their names to the Gospel, how few I beseech you have retired from their vices▪ Yea what other hath the greatest part pretended then that casting of the yoke of superstition, they might more freely run into 
Luther in postil. sup. Euang. do. primae Aduentus. Reynolds de Eccles. Rom. idol. l. 1. cap. 2. Eras. Ep. ad Vult.  dissolution & wantoness. Luther accordeth with him, affirming of his brats, That they are seven times morse vnde● the name of Christianliberty than they were under the Pope. Li●kwise▪ Men are now more revengeful, covetous, licentious, than they were ever before in the Papacy. Therefore Erasmus whom Master Reynoldes commendeth as a man well deserving of the Church of God, wisely said of the Lutheran doctrine, Bring me o●● whom this Gospel hath of a glutton made sober, of fierce mild, of covetous liberal, of an ill speaker well spoken, of an unchaste shamefast. I can show them many who are made worse than they were. The like was as prudently observed by the Earl of Salisbury Lord 
A wise observation of the Lord Cecil late Earl of Salisbury.  Treasurer lately deceased, who was wont (as I have been very credibly informed) often to admire and say, What i● the cause that if any Catholic or Papist be converted to us. he become●● always more deboyst and dissolute then before, and yet if any of our Ministers repair to them, they are so changed in behaviour, as we ca● take no exception against their lives? The reason hereof I hau● assigned before and shall confirm by and by with the testimony of Sir Eduin Sands: howbeit the adversary objecteth, That much deboystnes and misdemeanour ●s noted also amongst us: whereunto I entreat him to receive this answer from Saint Augustine. Now I admonish 
Aug. l. ●. de moribus Eccl. cap. 34.  you of this point, that you surcease to speak evil of the Catholic Church, blaming the manners of men whom the also condemneth, and whom she as evil laboureth daily to amend. The conversation of Christ and his divine preaching, was most efficacious and heavenly; yet it could not prevail to mollify the heart of a traytours judas. So although our laws and precepts, be in every respect most holy; yet they cannot hinder and extirpate all kind of iniquity.  
10. Nevertheless there is a fourfold difference, between the wicked of our side, and those of the Reformers. 
Note a fowerfold disparity between the naughty Catholics and evil Protestants.  For the naughtiness of our men wholly springeth, either from their own evil dispositions, or infirmity of nature; and no way from the pravity, and largeness of our doctrine, as it partly doth in the profession of sectaryes. 2. Compare number to number, and quality of persons in like degree together; ours are incomparably fewer, and less enormous than theirs; as the yearly records of Assizes & Sessions confronted with those of ancient times do report. 3. Our disordered persons, are 
Sir Edwin Sands in his relat. sect. 48.  more narrowly sought out, and bound to satisfy more exactly than their malefactors. 4. We have fare better helps to reclaim them; and stays to keep them in the way of godliness, than protestants have. Witness Sir Edwin 
2. Pet. 8. vers. 19 Matt. 7. v. 13. &. vers.  Sands saying: Let the Protestants look with the eye of charity upon them (of the Papacy) as well as of severity, and they shall find some excellent orders of government, some singular helps for the increase of godliness and devotion, for the conquering of sin, for the profiting in virtue. Contrariwise in themselves looking with a more single 
14. 2. Pet. 2. vers. 10. Rom. 13. v. 1. 1. Pe. 2. v. 11, 2. Pet. 2. v. 12. & 13. jude v. 4. 1. Pet. 2. v. 3. vers. 18. Rom. 6. v. 11.  and less indulgent eye, they shall find there is no such absolute perfection in their doctrine & reformation. So he. This is the cause of the looseness of their, and strictenes of our professors. Wherefore if we should examine by this mark of holiness, who are the lively members of Christ, we or you, it is evident that you are the false Prophets, promising liberty, and we the true preachers exhorting to piety, You the guides of Satan, showing the broad way which leadeth to perdition; and we the watchmen of the holy Ghost, demonstrating the narrow gate which openeth the life. You the lying Masters which walk after the flesh in concupiscence of uncleanness, and contemn dominion: And we the humble subjects, who obedient to higher powers, strive to refrain from carnal desires, which war against the soul. You the unreasonable men etc. coninquinations and spots flowing in delicacies, and transferring the grace of our God into riotousness: and we the reasonable hosts, victim, and sacrifices offered unto God, mortified certes in the flesh, but quickened in spirit, dead to sin but a live to God, in Christ jesus our Lord.   

CHAP. XVII. In which Sanctity or Holiness is another way explained, to be a badge of the true Church.  
THIS word Sanctum holy, besides the former significations as it is derived from the verb Sancio, sancis, betokeneth that 
What Sanctum derived from the verb Sancio doth import.  which is firmly ratifyed, consecrated, and established: That which is stable, unchangeable, sacred, and inviolable. So laws are termed holy, Temples holy, Kings, Ambassadors, Priests, and Bishops holy, & sacred persons; they ought to be fenced against all force and violence. Thus true religion is holy and inviolable, not to be altered or changed, not be vanquished or subdued by any assaults whatsoever: but to prevail vanquish, and overcome all such, as fight against it, and grow always more mighty by their encounters. For as the Esquire of King Darius affirmed, Truth abideth and groweth strong for ever, and liveth and prevaileth for ever and ever. 
Edras 3. c. 4. vers. 38.  So the true Church & her belief still flourisheth and waxeth great; and as justinian in the civil law discourseth: Nothing i● less subject to decay then true Religion. But of false and 
justi. l. Int. claras l. de summa Trin. Sap. 4. v. 3. 4. Matth. 15. vers. 13.  new devised sects the holy Ghost delivereth by the mouth of Solomon: Bastard plants shall not take deep root, nor lay sure foundation, and if in the boughs for a time they shall springe, being weakly set, they shallbe moved of the wind, and by the vehemency of the blasts they shallbe extirpated. And our Saviour Christ: All planting that my heavenly Father hath not planted shallbe rooted up.  
2. By this mark you shall see that the profession of our new gospelers, is a bastardly slip; and the Roman 
Four notes or branches of stability, by which the Roman Church is proved to be the true Church of Christ.  Faith, the only stable and unconquerable truth. First if you consider how this Roman faith alone hath been ever impugned by all kind of adversary's, yet still remained victorious. Secondly how by itself it maintained her right against them all, without any foreign help or secure. Thirdly how it hath always orderly proceeded, by subduing them as a Queen or Empress, by absolute authority, and iuridicall power. Fourthly how in these encounters it hath never altered or changed her faith, never relented or yielded to her enemies in any point little or great, but hath still flourished and prevailed against them.  
3. Every one of these notes, are prerogatives of 
The Roman Church shown to be true because that alone is impugned by all false and heretical conventicles.  the true Church. For all vices and errors though contrary in themselves, agree in this, that they are opposite unto virtue, opposite unto truth: So all sects and heresies though never so repugnant one from the other, yet all join to make open war against the true faith, and Church of God. The Sadduceans, pharisees, & Herodians were at deadly foe amongst themselves, notwithstanding they made league, and linked together in persecuting of Christ. Thus the Roman Church only & no other hath been ever pursued, by all the rebellious sects, that ever were. Against her the Simonians, Cerinthians, Micolaits, Eutichians, Nacedonians, in former times. Against her the anabaptists, Brownistes, Lutherans, Caluinists, Armenians, Gomotistes, and all Protestants bid battle now a days. Against her the Turks, jews, Pagans, Politicians, and Atheists pitch their tents. Against her the heathenish and other wicked Emperors have bend their forces, Dioclesian, Valens, julian, Constantius, Leo Isaurus, Constantinus Copronymus, Fredericus &c Against her all the powers of hell and might of Satan hath opposed, yet could never prevail. She is therefore the house of God built upon a rock, on 
Matt. 7. v. 24. 25.  which the rain fell, the floods came, the winds blue, but could not overthrew it. She is the Camp of Israel assaulted by all her bordering enemies, yet never vanquished by any. The 
2. Reg. 7.  throne of Solomon established for ever. The Kingdom of Christ often impugned, yet victoriously triumphing 
Aug. inps. 47. The Roman Church the unconquerable truth because it resisteth & overcometh by itself without help of others.  over all the Kingdoms of the earth.  
4. Secondly the Roman Church hath thus defended herself, and gotten the victory without the association, or confederacy of any Church. She by herself under the protection of God, hath stoutly achieved these wonderful conquests. She by her own men, by the Bishops, Prelates, and other secular and religious persons of her own profession, hath maintained her Catholic & Orthodoxal faith, with patience against the storms of persecutors, with reasons against the subtlety of Philosophers, with Scriptures against heretics, with prophecies against the jews, with prescriptions against the Turks, with Christian prudence against the Macihuelians, with natural arguments against the Atheists & Pagans, with miracles against the weak, with consent fame and authority against the proud, and haughty. Against these and all others our Church alone hath in all ages, ever since Christ his time, with unmatchable wisdom, and power uncontrollable, upholden the right and glory of her cause; by helps taken out of her own armoury, with weapons of her own. Whereas her adversary's have still aided one another, still called upon foreign 
Sectaries and false Churches are forced to borrow help one from the other.  succours, to support & backe them; as our sectaries now implore the aid of sundry heretics, to make some m●ster or show of pretended Gospelers to encounter with us; not unlike to Catiline the rebel, who associated himself with all the dissolute, ruffianlike, vicious and forlorn refuse, of what kind soever they were, to war against his Country. For so our English Protestant's link in communion, first with their fellow Puritan, whom one of their own brethren termeth Apostolikes, Aerians, 
Tull. orat. 1. 2. & 3. in Catal. Ormer. dia. 1.  Pepuzians, Petrobusians, Florinians, Cerinthians, Nazarens, Beguardines, Ebionites, Catabaptides, Catharists, jovianistes etc. Then both Puritans and Protestants band with the Lutherans, Caluinists, Hussites, Wickelifists, Albigenses, 
As heretics beg men so likewise munition from foreigners. Whitak. in resp. ad Sand. Col. l 4. just. c. 9 §. 8. Fulk in his confutation of Purgatory Beza epist. Theo. 81. Whitg. in his def. Hooker in his preface to his eccl. pol. pa. 24. 25. 26. 27. The Bish. Confer. at Hampt. Court.  Picards, with other such monsters, more hideous and misshapen in profession, then ill favoured in names. With them they join friendship to fill up the number of their mutinous and disloyal Army.  
5. Neither is it enough for them to beg the supply of foreign soldiers, but their weapons also they steal from others. For when the Protestant would annoy the Puritan, he putteth on the armour of our doctors, Counsels, ordinances, and prescriptions. When he defendeth his quarrel against Catholics, he flieth to the secret ambushes, and retrayts of Puritans; he relieth wholly on their hidden spirit; by it he will try the sayings of Fathers, and decrees of Counsels. By that Whitaker cassieereth a full senate of Fathers; Caluin examineth general Counsels; Fulke maketh havoc of all antiquity. Fare otherwise doth Beza with the Trinitaryes, Master Whitgift with Cartwright, Master Hooker, Doctor Covell, and the Protestant Bishops, in their conference with Puritans, disproving them by our principles of tradition. Besides from us they borrow their Scriptures, their laws, their constitutions, their ecclesiastical government, and hierarchy of their Clergy. With these rags of popery (as both their and our enemies seek to disgrace them) with these stolen feathers, they are wont to glory like the Horatian daw. In so much as some of their own Protestants complain of the present Ministry, and Church of England. That their Pontifical, whereby they consecrate Bishops, make ministers and deacons, is nothing else but a thing word for word drawn out 
Admo. to the Parlia.  of the Pope's Pontifical,  
6. Besides, as they embezzle from us all that is laudable orderly or good amongst them, so their dregges of 
Aug. l. de bar. cap. 53. Guido Carmelit. in su. Coal. l. de histor. Hussi. Syn. Constann. sess. 8. Lat. l. ad Bereng. Nicep. in hist. eccles. l. 16. ca 27. Bucching. in eccl. hist. Prat. ver. Novatiani. jerem. lib. contra Virgilan. Euthimius in Panopl. par. 2. tit. 21. Theod. l. 4. haer. fab. Dam. l. de cent. haer. jero. in lib. ad Vigil. & jovi. jonas Aurelia●ensis apud Sand. l. 7. de de visi. more. Irae. l. 1. c. 20. Epiph haer. 64 Theod. l. 4. haer. fab. jero, in praefat. dia. contra Pel. Damas'. haer. 100 Field in his 3. book from the ●3. to the 33. chap.  heresies or puddles of naughtiness, wherein they descent from our true faith, they severally suck from the poisoned fountains of sundry old heretics. From Aerius their denial of sacrifice and prayer for the dead: Of Purgatory from the Armenians; of Indulgences from the Hussits & Taborits; of the real presence from Berengarius: of the worshipping of Images from Xenaias. They hold auricular Conlession not necessary with the Iacobits: Priest's Absolution unavailable with the Novatians: Adoration of Relics superstitious with Vigilantius: honour done to the Cross Idolatry with the Paulicians. With the Audians they reprehend enjoined Penance: With the Lampetians the discipline & order of Monks: With Vigilanlantius and jovinian vowed chastity and Priests single life: Pilgrimages to Saints bodies with Claudius Taurinensis. From Simon Magus they take their sufficiency of faith without works to salvation: From Proclus, and the Messalians their inherency of sin in the souls of the regenerate. That man hath not Freewill from the Manichees: That all sins proceed from the determinat purpose and decree of God from the mahometans. O loathsome sink, O infectious dunghill, composed of so many and such contagious heresies! All which have been heretofore anathematised & accursed by our Roman Church. For although Field and some of his associates go about to acquit their sect from sundry of these impieties, because the aforesaid heretics maintained them, upon another ground than Protestants do: yet seeing the ancient Church condemned not so much the grounds or causes whereupon they relied, as the assertions themselves, our sectaryes must needs be guilty of the same heresies who agree with them in the same positions.  
7. Thirdly, As our Church by itself, so by orderly proceeding, hath vanquished her rebels. For first 
The Roman Church hath always orderly resisted and subdued her enemies.  she hath sifted and examined their cause, shown them their errors, admonished them of their faults, given them time to repent, peace, & favour upon their amendment. Then the obstinate she hath summoned to appear at the public Court, or great Consistory of her Provincial or general counsels. She hath given them safe conduct to come & go, liberty to propose, dispute, & argue their own cause; & after diligent study, examination, and discussion thereof, like a supreme judge and sovereign Empress, she hath pronounced sentence, either for them or against them according to the direction of God's holy spirit. After this princely & iuridicall manner Arius was condemned in the first Council of Nice, in the Council of Constantinople Macedonius, Nestorius in the Ephesin, in the Calcedone Eutiches etc. Luther & his complices in the Council of Trent.  
8. Our Gospelers proceed not so with us, They disturb and cast us out of possession, without examining 
The Protestants have used base and disorderly proceeding in expelling is from our right.  our right, or admitting us to speak in our own behalf. They afford us neither leisure to propose, nor time, or place to argue our cause. A cause universally sustained by so many Christian Princes and people, honourably defended in such famous universities, supernaturally confirmed by miracles from heaven, Consecrated with the blood of innunerable Martyrs, ratified by the prescription of all precedent ages, and never as yet autentically censured or reproved in any. Notwithstanding so great interest, in ●o renowned a cause they never convented us hitherto before any Provincial or Nationall, much less General assembly. They have admitted us to no indifferent & public Conference, for which we have often supplicated heretofore, as the Protestant Relatour testifieth, saying; 
Relation of Religion c. 29.  Catholics cry mainly in all places for trial by disputation; Thus did ●ampian many years since with us. Thus as I passed through Zurick, did Cardinal Andrea of Constance and his jesuites &c. And thus do I now in behalf of my brethren make humble suit to 
Nimble ●ute made to his Majesty for trial of our cause either by disputation or other public conference.  his Majesty, to grant us at length that reasonable request which the Ministers heretofore, have by all means possible laboured to hinder, and in lieu of those honourable trials, have incensed the clemency of our gracious Princes, and procured their swords to be drawn against us: Their Parlamentall laws, Edicts, and Proclamations; their dreadful anger, and heaviest indignation, to banish, imprison, or at least stop the mouths of innocents unheard. Of whom Master Ormeroda Protestant truly averreth; The Clinke, the Gatehouse the White lion, and the Fleet, (he might have added the racks tortures and gallows) 
Ormer. picture Pur. p. 1.  have been Protestants only arguments, whereby they have proved their cause these many years. An evident token in the judgement of all prudent men of their cowardly hearts, and guilty consciences. 
Protestant's have been constrained daily to refine & alter their new belief, but catholics never changed any point of doctrine.   
9 Fourthly whereas Protestant's notwithstanding their base & teacherous courses, have been still forced by our men, to alter, change, relent and vary in diverse fundamental articles, as hath been discovered in explaining the precedent mark: yet our Church in all the storms which either in this present, or former ages have been raised against her; never shrunk, never varied from the least jot of her belief. She hath explicated sundry points more plainly, more expressly defined some unsearchable misteryes; but she hath not at any time added any new, or changed any old article of her faith. She hath wisely polished, orderly carved, fairly burnished, rightly adorned, the precious stones (as Vincentius calleth 
Vincent in come. ca 27.  them) of heavenly doctrine. But the same incorruptible stones she hath still unchangeably preserved. A faithful keepe● and true interpreter she hath been, but no broker changer 
Vincent. ibid. c. 29.  or diminisher of the treasure committed to her custody. Posterity saith the same Vincentius) may congratulate it to have understood by her, which antiquity not understanding did reverence and adore. Yet the same which she learned, she so taught, as when she taught newly, she taught not new things etc. A little after: Her doctrine followed these laws of increase that by years it was strengthened, 〈◊〉 time enlarged, advanced by age, and yet it still continued inviolable ●nd incorrupt. O triumphant and victorious Church, worthy to bear the crown, and sway the sceptre of Christ's Priestly and eternal Kingdom: worthy to be that inconquerable, and fatal stone, on which whosoever falleth, according 
Math 21. vers. 44.  to our Saviour's prophecy, hath been broken, and which bruiseth them on whom it lighteth. For have not all her enemies been broken, wasted and discomfited, who have risen against her: and hath not she bruised, shivered into pieces, and clean extinguished as many as she hath striven against? She censured and condemned the Novatians, Macedonians, Arians, Pelagians, Eutichians, Nestorians, Donatists, and diverse other sectaryes, and have they not been ever since cassiered, hated as arrant heretics? Are any of their Monuments now extant? Is there any memory left of them, but only amongst the Catholic writers who confuted them? For where I pray are the Psalms of Valentinus, and his Sophia? The fundamental Epistle 
What is become of all the eloquent works of former heretics?  of the Manichees? The Antithesis of Martion? Where is Arius Thalia? Apollinaris great volume of 30. books? Where are the Rules of Taconius, the letters of Petilian, the eloquent writings of other heretics? Are they not all trodden under feet and consumed by the Roman church? So in short time the Protestants Harmony of concessions, Caluins Institutions, Bezas theological treaties, willet's synopsis, Spalatens 
Stan. Resc. in Euang. sect. Cent.  Commonwealth, and all such modern writings with their professors willbe clean worn out by that ever flourishing and abiding Sea. For thus about a hundred eyghty and one furious raging and principal sects, besides innumerable branches springing from them (before Luther and his Protestant brood was hatched) have been utterly vanquished and destroyed by her. And what hope may these Gospelers have to stand in battle, where so mighty adversary's are fallen to the ground? If it be a treachery to God, a disloyalty to his spouse, to resist the Roman sea; how tremble not they who storm against it? If all those whom she hath hitherto censured, have ever after been adjudged for heretics; in what case are 
The Roman Church never as yet condemned any for heretics but always after they were held for such.  Protestant's whom her highest and gravest Senate, hath publicly condemned in the Council of Nice?  
10. If others who had Emperors to support them, Counsels to favour them, Bishops, patriarchs, and a great part of the world to aid them; are notwithstanding quite abolished by the power of that Church: have not Protestants reason to fear the like destruction & abolishment of their sect? which by her own often changes, divisions, mutual disagreements, and endless brawls, haste●●eth apace to ruin and decay: whilst our Roman Religion, perpetually upholden by God's protection, standeth inviolable, and ever flourishing in the eye of the world, from the Sea Apostolic by succession of Bishops, (heretics vain barking about it) hath gotten (saith S. Augustine) the height of authority; hath assembled so many Counsels, condemned so many heresies, won so many victories, & so often 
Aug. li. de utilit. cred.  vanquished the gates of hell. Wherefore to conclude this mark: Even as when the Esquire of King Darius' body had ended his discourse, all the people cried out: Great is truth & it prevaileth; so all indifferent and judicious readers will (I doubt not) give sentence wit● me and say; Great is 
Esdras 3. c. 4.  the Roman Church, Great is the Sea of Peter, Great is that rock and highest throne, & it subdueth all her rebellious adversary's.   

CHAP. XVIII. In which, the Name of Catholic, is proved to a mark of the Church: Against D. Whitaker D. Fulke, and D. Field.  
NOw I come to the great character of our glory, and renowned title of our profession, the name Catholic: a name famous in the Primitive Church, famous in the Apostles days, and inserted by them among the Articles of our Creed: famous after in all succeeding ages, and used commonly by the Fathers, not so much to make a difference, (which some think) betwixt the jewish Synagogue, and the Christian Church; as to 
Casaubon in his answ. to the Ep. of Cardin. Peron fol. 6. in Eng.  severe and distinguish the false named Christians themselves, from the true and unfeigned believers. Which Pacianus that eloquent Bishop of Barcelona giveth us to understand in these words: When after the Apostles heresies sprung up, and with diverse names endeavoured to rend the dove of God, and tear his Queen in pieces, did not the Apostolical people engrave a surname, 
Pacianus Epist. 1. ad Simpro.  which might distinguish the unity of the flock incorrupted lest the error of some divided into parts, should rend and dissever the undefiled Virgin of God etc. I entering (saith he) a populous City, where I find the Marcionists, Apollinaristes, Cataphrigians, Novatians, who entitle themselves Christians, how shall I know the congregation of my people, unless it were called Catholic? And then he addeth: Christian 
Ibidem.  is my name, Catholic my surname; that entitleth me, this showeth who I am. Likewise S. Cyrill of jerusalem: If thou go into any City ask not where the Church is, where the house of God is, for 
Cyril. cate. 8.  the very heretics challenge them, but ask where the Catholic Church is, that is the proper name of our holy Church, of us all. And Saint Augustine's estimation hereof was such, as he avoucheth, The very name of Catholic keepeth we in the bosom of the Church. The testimony of these three Fathers, Whitaker objecteth against himself, and to the former two he answereth: Cyrill and Pacian in the name alone put no force. Hath this man any conscience or regard what he saith? Peruse their 
Aug. con. Ep. Fund. cap. 4.  words, and pass your censure. To S. Augustine he replieth more bathfully, but as frivolously altogether, Augustine (saith he) attributeth something to the name, but not so much as the Papists. And why not? Because Bellarmine placeth that name 
Whitak. contro. 2. q. 5 cap 2.  in the first rank, Augustine in the last. And is not the last place (good Sir) as respectful, and more honourable often then the first? Is it not a precept also in Rhetoric, to propose the most forcible arguments in the last place? Therefore 
Whitak. Ibid.  Saint Augustine recounting the motives which held him in the bosom of the Church, doth he make less account of the name Catholic, because he placeth it last? what childish stuff is this? You a divine M. Whitaber, and once 
Barl in his Answer pag. 269. Iren. l. 1. c. 10. jerom. contra Lucifer. ca 7. Lactan. li. 7. diuin. c. 30. Atha. serm. 2. con Aria. Field in his 2. book of the Church ca 9  public Reader in Cambridge? You he, whose name though dead (as M. Barlow braggeth) is a terror to Bellarmine, & yet dispute so idly?  
2. To proceed. As the name Catholic, hath been always a peculiar note of the true believers, so to be styled after the names of men, as Lutherans of Luther, Caluinistes of Caluin, hath been ever as Saint Irenaeus, Saint Jerome, Lactantius, and Saint Athanasius teach, a mark of heresy, a token of schism: which M. Field likewise confesseth saying: The name of a Cathelike was a note, and distinctive mark or character, to know, and discern a Catholic from an heretic or schismatic by; and the naming after the name of any man a note of particularity, and heretical or schismatical faction. The same he proveth a little after by the authority of S. Jerome. Wherefore least he and his sectmates by the censure of S. Jerome, & by his own deposition should be indicted of heresy, he traverseth the indictment in this miserable 
Field Ibid.  manner. As (saith he) the honourable title of Catholic sometime a note of the true and orthodoxal Church, is now ceased to be so: In like sort the naming after the names of m●n, sometime a note of hersy, is now ceased to be so, which to most true, the sundry manifold & diverse names of Dominicans, Franciscans, Benedictins, Augustinians, Thomists, Scotists, & the like do make it most apparent. This later instance because it is the same with Whitaker and Fulke, I shall refute hereafter. Now if the name of Catholic which was once a note of the true Church is ceased so to be; I demand how or by what means it ceased? You say 
Field in the place above cited pa. 56.  M Field: when the main body of the Christian Church divided itself &c, to wit the Grecian from the Latin, than it began to be common to both the moieties. To the false Church as well as to the true, Because the Christians of the Greek and oriental Church, are, and have been as generally named Catholics, as the friends and followers of the western. Which if he understand of the true Christians in those parts, who communicated with the Romans in all points of faith, it is true, but altogether impertinent; yea repugnant to his purpose. If of the seduced Christians, who by schism or heresy were separated from the rest, it is more than ordinary, it is intolerable falsehood, to say that they were generally named Catholics, whom all both profane and ecclesiastical writers, who were not parties in their broils, commonly record, either by the general name of schismatics of Greece, or by the particular names of the authors who raised these factions; as Meletians, Luciferians, Macedonians, 
Fields shameless devise of the ceasing of the name Catholic to be a note of the Church refuted.  Nestorians, and the like, of Meletius, of Lucifer, of Macedonius, of Nestorius.  
3. Again, suppose the glorious and triumphant name of Catholic, ceased, to be a note of the true Church, by the Grecian schism: you should tell us M. Field by what schism, or revolt, she first left that mark? Who rob her of it? What complaints were made of the wrong offered to so chaste a spouse? These and many such points should be specified, which you of a guilty and teacherous conscience wilfully omit. For will you avouch it ceased to be a note, at that great division or open rebellion which 
See Baron ann. Chri 306.  the Meletians, the Arians made, about the 300. year of our Lord? But sundry Canons of the Council of Nice, the writings of Saint Paicanus, Saint Hilary, Saint Cyrill, and Saint Augustine: The decrees of Gratian, Valentinian, and Theodosius, three worthy Emperors bear witness against 
Conc. Nic. can. 8. 10. & 19 S. Pacian. ep. 1. ad symp. Hilar. l. ad Constan. Cyril cate. 18. Aug. epist. 107. ●piphan. haer. 68  you, who living some at the same time, some immediately after, do notwithstanding acknowledge it a mark of the true Church. And chief Epiphanius, who writing of the same schism recordeth, that the true christians, who at that time cleaned to Peter Bishop of Alexandria, fronted their Churches with this inscription, Ecclesia Catholica, the Catholic Church. Those that did adhere to Meletius branded theirs with this note, Ecclesia Martyrum, The Church of Martyrs.  
4. Will you pretend it ceased, at the time of that proud and presumptuous breach, which john the Patriarch of Constantinople caused, when he did arrogate to be sole and universal Patriarch? But I find in the writings of S. Gregory the great, in the abjuration of the schismatical 
Greg. l. 4. indict. 13. ep. 2. l. 12. ep. 7. l. 10. indict. 5. ep. 31. Beda histo. l. 3. c. 29.  Bishops pronounced against heresy, at the same time: In venerable Bede, and innumerable other modern authors, that it still continued a true note of the Church. Moreover that this rash assertion, may manifestly appear, to be nothing else but a cloudy fiction of yours, to hide the light of so fair a mark; Reason teacheth, and Doctor Whitaker often confesseth, The marks and properties of the Church, to be unseparable from the Church, whose marks they are. Therefore that which once was must still continued a mark of the Church, because the true Church albeit admit some accidental change, yet it is always in 
Whitak. contro. 2. q. 5. ca 18. folio 505.  nature unvariable, in essence unchaungeable: so that the properties which flow from the essence thereof, as the name Catholic doth, can no more be altered changed or cease, than the power of laughing, a property which proceedeth from the nature of man, can ever cease to appertain to man.  
5. Secondly the name of Catholic, was not as Saint Paicanus writeth, ab homine mutuatum, borrowed from a man, to be subject to change; but inspired by the holy Ghost to be a permanent, and perpetual mark, to distinguish not for a time, but for ever the people of God, from heretical assemblies. Whereupon he saith, This name 
Pa●iā ep. 1. ad Symp.  Catholic neither soundeth Martion nor Apelles, nor Montanus, neither doth it acknowledge any heretical authors. Lastly, i● Field will have the name Catholic now cease to be a note of Christ's flock, because it denoteth not his herd of sectaries: he must make an article of our creed (which is no less than blasphemy) cease to be true, he must cease to believe the Church of the Apostles, cease to believe the holy Catholic Church, and impiously translate the honourable title 
Field ubi supra folio 57 prope finem.  (as himself termeth it) of Christ's immaculate spouse, to the Satanical synagogue, and adulteress of the Devil: She must be also Catholic, she, the harlot, must be graced with the style, trimmed with the ornaments, set forth and known by the peculiar and celestial badge of her Ministers. To leave M. Field and encounter with his fellows.  
6. Fulke and Whitaker having not brewed that new devise of Fields, imitating the Novatians and other 
Fulke in c. 11. art. sect. 4. Whitaker count 2. q. 5.  heretics, apishly profess that they are the true Catholics, howsoever we seem to boast of the name. Of the truth of the thing I shall speak in due tyme. Now the whole question is about the name, who are commonly known thereby, Protestants, or we whom they term Papists. Ask first the opinion and judgement of all nations, in whatsoever books they read, that Catholics are of this mind, Lutherans, Caluinists, Anabaptists of that: do they ever stagger or doubt who are meant by the word Catholic, we or Protestants? Inquire then of the Turks jews and Infidels, when they speak write or hear of Catholics, whether they understand not the professors of the Roman Church? Consult the consciences of Protestants themselves, go into Germany, knock at the gates of Geneva, appear at the Assizes and Sessions in England, profess yourself a Catholic: Will they not all judge you a Roman Catholic? And are they not also often forced for distinction sake to style us by that name, 
Aug. de vera relig. cap. 7. Aug. con. ep. fund. c. 4.  because they could not otherwise be understood, as S. Austin saith, especially when they discourse with strangers▪ who are unacquainted with the nicknames they impose upon us: and therefore the same Saint Augustine noteth it in another place, as a secret and hidden judgement of God: That whereas all heretics would have themselves called Catholics, yet to 
Sleidan lib. 7. fo. 96. Fox Acts and monu. pag. 613. jacob inhiss reasons p. 5. & 24. Fulke in act. ●1. sect. 4. Humf. in vita juelli. pag. 102.  a stranger demanding where a man might repair to the Catholic assembly, none of the heretics dare show their own conventicles, or meeting place. Travail through the free state of Germany, where our Religion and Protestants are publicly permitted; propound this question to the Lutherans, Zwinglians, or Caluinists there: ask where the Catholics meet at service? And they will point you to our Churches. And not only in private talk, but in public writings & discourses, some of our sectaryes attribute unto us, the privilege of this name, as Sleidan, M. Fox, and M. jacob often do. Doctor Fulke termeth it a vain sound; Doctor Humfery scornfully disgraceth it: Others utterly renounce & discard it, as certain Lutherans did at the Synod holden 
In col. Altemberg. in resp. ad accus. corr. fol. 154.  at Altemberge, who when their adversaries objected a saying of Luther against them, in which the word Catholic was found, they rejected it as counterfeit; saying, These words (catholicly understood) savournot of Luther's style.  
7. And M. Abbot now supposed Bishop of Sarisbury: The name of Catholic was an honourable name, and the 
Abbot in his answer to Doctor Bishopsep. to the King fol. 16. and 17.  peculiar title of the children of the Church, but now by their abuse who have unjustly taken that name unto themselves, it is become a name of course and shame with the people of God, and the proper badge of Apostatas & heretics etc. Then he denyeth it sectmates and attributeth unto us that literal name, saying: Let them have the shell, so that we have the kernel: Let them vaunt themselves of the empty letter, so long as we have the true virtue and signification of the name. But of the signification hereafter in the insewing Chapter. Here it appeareth by his renuntiation and flat deposition, That we of the Roman profession, and only we, are commonly designed by the name Catholic. We only enjoy the lively badge, and are invested with the livery of the true professors of Christ. Neither can M. Abbot or M. Whitaker dismantle us of that royalty, by 
Whitak. contr. ●. q. 5. ca 2 fol. 295. Abbot loco citato  saying, Names may be falsely imposed to things, or unjustly usurped. For this name is not imposed by man, not usurped by abuse, but imparted by God, inspired by the holy Ghost, (as I have proved above) who cannot apparel us with any feigned attire, nor can the devil take from God's people their cognizance, or nobilitate his vassals with the colours of Christ. But such hath been the divine providence, in preserving the honour of this title to his Beloved spouse; as there was never any schismatical or heretical assembly, commonly called or styled Catholic; never any people generally of all parties known by that name, who were not indeed the true flock of Christ. Heretics (quoth Fulke) could never obtain to be so called by true 
Fulk in lo. citato.  Christians. Wherefore seeing Protestants for the most part, and all others Christians, yea jews and infidels discern us by this mark, we are the true followers & believers in Christ.  
8. Fulke, Field, and Whitaker object again, that 
Fulke ibid. Field l. 2. c. 9 Whitak. contr. 2. q. 5. cap. 2. Field ibid. folio 58.  we are also called by several names; Some Benedictins, Franciscans, Dominicans, etc. some Thomists, Scotists and the like. I answer these names import not any difference in matters of faith, as Field testifieth with me, but in order of life, in courses (as he saith) of monastical profession, or in questionable matters not defined by the Church, in controversies of religion (to use his words) not yet determined by the consent of the whole universal Church. If the spirit of modesty, if the spirit of truth, guided his pen to answer this in our behalf, imagine with yourselves, what spirit of giddiness, what spirit of contradiction, incensed his heart to control his own speech, and calumniate us without a cause. For as in the old law some were called Rechabites, 
Iare. 35. 2. 5. 6. Num. 6. 2. 5. 13.  some Nazarites, so now we may have diverse names, as long as they argue not the least change or innovation in any necessary point of belief: which none of the former do, related by M. Field; nor any other by which he and his associates scornfully miscall us. For the name Papist designeth not any particular man, or new manner of belief, but only our submission and adherence to the Pope our head. The name Romanist so rife in the pen of M. Field, declareth the chief City or seat of his residence, and our communion with it. Both which have ever been special tokens of faithful Christians. Whereupon Saint Augustine said of Cecilian, that he needed 
Aug. ep. 162.  not sear the conspiring multitude of African Bishops, as long as he communicated with Melchiades the Pope. And Optatus (to omit 
Optatus l. 2. contra Parme.  Saint Jerome whose words I recited in another place) maintaining league with Siricius the Pope, with whom the whole world as he saith was united, cassiereth the Donatists out of the number of Catholics, because they communicated not with the Roman Church. 
Why our sectaries are called. Protestant's.   
9 But as the very nicknames our enemy's devise to disgrace us, plainly bewray both the equity of our cause, and truth of our religion: So all the titles we give unto them, and such as they arrogate to themselves, burn them in the forehead with the print of heresy. For some we call sacramentaries, for denying the truth of Christ's presence in the Sacrament: Others Caluinistes, 
After what manner they may be fitly termed Gospellers.  others Lutherans, of the innovation and change which Luther, and Caluin first invented in matters of faith: Protestants and Gospelers they all term themselves, because they joined together to make open protestation, against the whole body of Christendom in the Council of Trent: Gospelers because they pretend (though falsely as other heretics are wont) to follow the gospel and pure word of God. Yet in a contrary sense, they may enjoy the outward splendour of that empty name, in that they offer violence to the gospel, in writhing it to their fancies, and mangling with their corruptions the sacred text. For as the two Scipio's one was called Africanus, because he subdued Hannibal and the people of Africa, the other Numantinus, for subverting Numantia; so they maybe called gospellers, because they subvert, destroy, and utterly extinguish by their false interpretations, the Gospel of Christ. Finally being not able to glory with the native property or single name of Catholics, they entitle themselves (for others mockingly only and by way of derision give them that name) Christian Catholics, reformed Catholics, 
How Protestants are no true Catholik● by styling themselues reform Catholics.  reformed Churches; wherein by the very claim they make, they overthrew their own plea, and show both their claim unconscionable, and title unjust. For if they be Christian Catholics, if reformed Catholics, than segregated, limited, and restrained by their new reformation, by their particular Catholicisme; from the general illimited and absolute dignity of Catholics; and consequently no Catholics, not such as without some fine trick, or feigned addition, are deciphered by that name: but such as mask themselves under the disguised vizard, or counterfeit veil of true and faithful believers.   

CHAP. XIX. In which the thing signified by the Name Catholic, to wit, Universality, is showed to be a mark of the true Church: Against Doctor Whitaker and Doctor Abbot.  
You have heard how M. Robert Abbot in the precedent Chapter, giving us the name Catholic challengeth to his sect the thing signified by the name; howbeit I have evidently proved that the name and thing, are such individual and inseparable companions, as they cannot be disunited or parted a sunder. Now I am to declare what the thing is, & how exactly it delineateth the Kingdom of our Church. The 
Aug. con. lit. Petil. l. 2. c. 38. & tract. 118. in Euang. jom. &. l. 3. c. 1. cont. Gaudent. Aug ep. 170. add Sever. Cyprian li de unita ec. Cyril cate. 18. Basilep 72. & 75. Pacian. ep. 3. ad Symp. Opta. count. Par. jero. aduer. Lucifer. Beda in come. sup. Cant.  word Catholic (saith Saint Augustine) is derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum totum, that is according to the whole or univetsall: Therefore he teacheth that the Church is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catholic, Because it is spread and dispersed throughout all the world, which he strengtheneth by the testimony of Saint Cyprian saying; the Church adorned with the light of our Lord, stretcheth her beams throughout the world. With whom Saint Cyrill, Saint Basill, Saint 
Aug. de unit e. & in psal. 2. 18. ●1. 47. 7●; item ep. 61 ad Ho. Donat. ps. 2. v. 8. ps. 18 v. 5. ps. 21. v. 28. & 29. Isay 54. v. 2. & 3. Isay 52. v. 10. Vbi non est frequen. tia multitudinis. Non in aliqua parte terrarum sed ubique notissima est. Aug. deunit. ec. cap. 25. Aug. tun. 9 de symb. l. 4. c. 10. Pacian ep. 1. & 3. ad symp. Opt. l. 2. cont. Parmen. jero. cont. Lucifer. in fine. Aug. to. 6. cont. Fulg. Donat. cap. 18 & l. de past ●. c. 8. Aug in psal. 21. in psal. 44. in psal. 47. & tract. 1. in ep. joan.  Pacian, Optatus, Saint Jerome & venerable Bede accord. This universality of the Church in all places and Countries, Saint Augustine demonstrateth out of sundry Texts of holy Scripture. I will give the Gentills for thy inheritance, & for thy possession the ends of the earth. Their sound hath gone forth into all the earth; and unto the ends of the round world the words of them. The ends of the earth shall remember and be converted to our Lord, and all the families of the Gentills shall adore in his sight. Enlarge the place of thy tent, and stretch out the skins of thy tabernacles etc. Thy Redeemer, the holy one of Israel, shallbe called the God of all the earth. Our Lord hath prepared his holy army in the sight of all the Gentills: and all the ends of the earth shall see the salvation of our God. From these and the like sentences Saint Augustine gathereth that the Church is not here or there, or in the desert, where there is not a frequent multitude: but (quoth he) you have the Church to be every where diffused, and to increase until harvest: you have the City of which he that built it, said: A City cannot be hid placed upon a mountain. She therefore is that which not in any part of the earth, but every where is most known. And in another place: Every congregation of what heresy soever sitteth in corners, she is a concubine and not the matron. She is a strumpet which lurketh in private places, not the Queen or matron which publicly reigneth over all the earth By this mark Saint Pacian convinceth Sympronian, Optatus Parmenian, Saint Jerome the Luciferians, Saint Augustine the Donatists of schism & heresy. Saint Pacian expressly termeth, the Catholic Church a full and  body spread over all the world: and not like the conventieles of heretics whom he calleth, an insolent portion, or swelling bunch separated from the rest of the body. Saint Augustine (for Optatus and Saint Ieromes words I have cited else where) compareth, the Church to a fruitful vine, stretching her branches fare and near throughout all nations, and heretics to broken boughs cut from the vine: he often averreth that the whole world is Christ's possession, all the borders of the earth his inheritance. His Church a great mountain which replenisheth the whole face of the earth. And thereby he inferreth that the Donatists faction could not be Christ's inheritance, because they possessed only Africa, or the confines of Mauritania, which were but some parts of the world.  
2. Wherefore if by this mark you seek to find out the true Church of Christ, amongst so many which falsely bear his name, cast abroad your eyes into all foreign coasts and countries, in every place shall you find our Roman Church, that is, such as be of the same belief and profession 
The Roman Church spread over all the world and agreeing in the same belief.  with us, in all points of faith, acknowledging one and the same head the Pope of Rome. This Church now reigneth in Europe, Africa, Asia, in Thracia, Syria, Capadocia, Phrigia, Mesopotamia, in a great part of America, Megallanica, India, japonia, Brasilia, China; yea in all the flourishing states, & known Kingdoms of the earth. Whereas the Protestants are locked up in very narrow straits, in respect of us, they are restrained within the mountanies of Germany, Islands of Britain, borders of Denmark, within some Provinces of the low Countries and Cantons of France. In those corners 
Protestant's shut up in narrow corners: & at perpetual branls in points of faith.  they find some public harbour, yet there they are at perpetual strifes amongst themselves, and so various in religion as they differ one from the other in substantial articles of faith. So do the Brownistes, the Family of love, the Protestants and Puritans in England, of whom M. Ormerod witnesseth: Puritan differ from Protestants in things fundamental and substantial: Puritan do not agree with Protestants in all matters of faith. So the Arminians dissent from the 
Orme. dia. 2.  Gomoristes in the law Countries. The Caluinistes of Geneva, from the Lutherans of Saxony. The Lutherans of Saxony, from the Zwinglians of Tygurum: They from the 
Aug. tom. 7. de unit. eccl. cap. 3.  Osiandrines of Prussia, the Osiandrines from the anabaptists of Westphalia, etc. as hath been partly unfolded in the first note of unity.  
3. Therefore as Saint Augustine disputed against diverse heretics of his age, If the holy Scriptures design the Church in Africa only, etc. the Donatists alone counteyne the Church. If in a few Moors of the province of Caesarea we must repair to the Regatistes etc. If in the Eastern people only, Amongst the Arians, Macedonians and Eunonians &c. the Church is to be sought. After the like manner if the Caluinistes have the truth, to Geneva & a few Cantons in France we must all resort: If the Protestants, to England; if the Zwinglians, to Tigurum: if the rigid Lutherans, to Saxony: if the soft, to Wittemberge Lipsia and Magdeburge etc. For all these being so opposite cannot enjoy the right faith, or if they could, they be but parts of the world; small tracts of the earth, fare less than Africa, fare less than the East, to which the Church of God (as Saint Augustine discourseth) could not be confined. For he goeth forward in the alleged place: 
Aug. lo ci.  But if the Church of Christ, by divine and most certain testimonies of canonical Scriptures, be described in all nations, whatsoever they shall 
Aug. tom. 4. q. euang. l. 1. q. 38.  bring, or from whencesoever they shall write it, who say, behold here is Christ, behold there; Let us listen rather if we be his sheep to the voice of our pastor, saying; do you not belieeve, because his Church, quoth he, shall manifestly shine, like a lightning from the east to the west, that is over all the world.  
4. Now if the Kingdom of the Messiah, be the greatest and largest amongst all that profess the name of Christ: if it be the sole and universal Kingdom of all nations, and if this be the thing signified by the name Catholic, not only that title which M. Abbot alloweth us, but the thing also entitled, the thing betokened thereby, the prerogative of Universality appertaineth to us. Fo●, we fare exceed the Protestants and all other sectaries of our days in multitude of people, in variety of nations, in troops of followers, in dignity of patrons, in society of Princes, who link themselves to the body of our Church. In so much as I may urge M. Abbot as Saint Pacian did Sympronian. Number if you can our Catholic flocks, 
Abbot in his answ. to D. Bishops epist. to the King pag. 16. and 17. Pacian. ep. 3. ad Symp. sub finem.  Count upon your fingers the swarms of our people: not those now which are dispersed throughout the world abundant in all countries, but those brother Sympronian, which dwell with you in the allied provinces, in the neighbour cities. Contemplate how many of ours thou alone beholdest: with how many of our people thou alone meetest: Art thou not swallowed up by us as the eve droppings by great fountains, as by the Ocean little bubbles of water are consumed?  
5. If we should now compare Roman Catholics with Protestants even in these regions of Europe, the same might we avouch of their paucity in respect of us. 
Catholics are in all countries where protestants reign openly known.  But if we should pass out of Europe, what towns or villages, what Chappells or oratories, can they reckon up, in Asia, Africa, America etc. how many Indians, Ethiophians, japonians? How many of their sect, can they name in China, in Brasilia, in Magellanica? Not any one, no public Church have they, or Chapel out of Europe, of any other than such as traffic in these parts. Notwithstanding as we abound with many of our religion, in all those remote 
Protestant's not hard of in a hundred Kingdoms where Catholics flourish.  and foreign Countries, where the name of Protestants is unknown: So in all the Provinces, in every corner which sectaryes in habit we want not those, who openly defend and profess our faith. We have them in Germany, low Countries, England, and the Cantons of France. To which purpose Saint Augustine speaking of sundry heresies and of the Church, very fitly saith; They in many nations where this is are not found; but this which is every where, there where they are is also found. 
Aug. de un. eccles. c. 3.   
6. The first reason why God would have his Church so universal, was to manifest his love to all creatures, that all people might partake of the riches of his 
Isay 54. v. 5.  mercy: That all might receive the happy tidings of their redemption, and means of salvation. And that he who was God of Israel, might now as I say prophesied, be God 
Prou. 14. vers. 28.  of all the earth. The second reason was for the honour of the Son of God, for the glory of his name, for the reward of his merits. To which effect S. Austin applieth that saying 
jero. dialo. aduer. Lucifer.  of Solomon: In the multitude of people the dignity of the King and in the fewness of people the ignominy of the Prince. Therefore Saint Jerome accounteth it a great ignominy to Christ, to have the Empires of his Church, the trophies of his Cross, 
Optat. l. ●. contra Par.  (as he termeth them) restrained to corners. And Optatus blameth Parmenian for the like, If so at your pleasure you bar up the Church in a narrow room, if you withdraw all nations, where 
Psal. 2.  is that which the son of God hath merited? Where is that which his Father willingly bestowed upon him, saying; I will give thee Gentills forty inheritance, & ends of the earth thy possession: Why do you violate such a promise, that the latitude of Kingdoms should be shut up by you as it were in a prison? How labour you to resist so great piety, what mean you to make war against the merits of our Saviour? Permit the Son to enjoy his legacies: Permit the Father to fulfil his promises: Why place you bounds, why appoint you limits?  
7. The third and last reason is for the persuasion and stay of the faithful. For what greater motive of credibility can we have, than the authority of so many, and so learned men, the fame, celebrity, consent of all nations? This S. Augustine often proposeth as a weighty 
Aug util. credendi c. 14. & 17.  argument which first induced, and after strengthened him in our Catholic faith. Others by the very light of nature esteemed it also as a thing most worthy of credit. Seneca said: We are wont to attribute much to the presumption 
Seneca ep. 118.  or opinion of all men, and it is with us a great argument of truth, that it hath been liked of all. Pliny likewise in his panegyrical oration to Traian, hath recorded this notable sentence: Better are all believed then each particular: all 
Plinius in pa. ad Traianump. 125. Melius omnibus quam singulis creditur: singuli onnes, decipere & decipi possunt. nemo omnes, ●eminem onnes fefellerunt. Aug. lib. l. 22. de civi. Dei cap. 8. magnum est ipse prodigium qui mundo credente non credit. Great rashness in Protestants to believe one man against all men. Luther Pres. l. de abrog. missa privata. And the like he hath tom. 4 annot. brevis. Item tom. 5. in Gala.  particular men may deceive, and be deceived: No man hath deceived all men: all men have not deceived any man. Whereupon S. Augustine despiseth him as a strange, and monstruous wonder who the world believing believeth not. Strange people then, (not to speak more hardly of them) strange people are the Protestants of our age, who will not believe the articles of our faith, which all the Christian world (excepting their little handful) constantly believeth, and for this thousand years by their own confession have unvariably persevered in the same belief.  
8. If all men never beguiled any, and yet if each particular man may beguile & be beguiled, how can Protestants believe aright, who credited one Luther (for there was not any other of his Religion when he first began) against all the world? One man that might deceive them against all men that could not deceive them? With this opposition of all men Luther at the first was so much troubled as he testifieth of himself, How often did my trembling heart pant within me, and reprehending me, object against me that most strong argument, Art thou only wise? Do so many worlds err? Were so many agesignorant? What if you thou errest 
Fulke in c. 5 Math. sect 3. 2. ad Thessa. 2. sect. 4. & 5. Whitak. contro. 2. q. 2. ca 2. 3. cap. 3. q. 5. cap. 3. Field in his 2. book c. 8.  and drawest so many into error, to be damned with thee everlastingly? So Luther with the same singularity of themselves & general contradiction of others his followers were much daunted at the beginning. But since having somewhat increased their number, they either answer, that truth doth not consist in multitude and largeness of extent, or that they have many others besides themselves of their faith and religion, dispersed throughout the world, who although they be hidden from the eyes of men, are notwithstanding well known to God or to the Fathers, who often inculcat the large dominion of Christ's flock; they reply that the Church did perspicuously flourish 
Aug: l. de vtil. cred. & con. Ep. Fund. l. 1. contra lul. & l. 3. con. Crescon. c. 66. l. item. 4. cap. 53.  every where, & was visibly spread thoughout all nations, in Saint Augustine's, Saint Jerome and Optatus days; but afterward it failed, at least from being manifest & publicly known. These are the common shifts of M. Fulke, M. Whitaker, and M. Field, our modern Protestants, and these were the tricks of ancient heretics including the former arguments.  
9 To the first therefore I answer, that not every multitude, but an holy, learned, famous, 
Matth. 8.  long continued, and united multitude, of all nations, in supernatural points of faith, this is an evident 
Apoca. 7.  token of the true Church, as Saint Augustine urgeth 
Aug. loco citato & l. 2. cont. adverse. leg. & Prophet. c. ultimo.  against the Donatists, Manichees and other heretics: Who pretended that truth was often among a few, and that it was the fault of many to err. This was the objection of Cresconius the Grammarian, against whom he proveth by the many who shall come from the east and west and repose with Abraham in the Kingdom of heaven. By that great, and innumerable multitude which Saint john describeth of all nations tribes people and tongues, standing before the throne, that multitude is no hindrance to truth: and yet he often affirmeth, That to vaunt and glory in paucity of followers, is the the property of heretics and a sign of falsehood.  
10. Their second evasion that they have many hidden gospellers in all Countries known to God, is 
Augustine libro de ovibus cap. 10.  ridiculous and absurd, as Saint Augustine termeth it, to humansense. For how shall we believe they have any such, unless they be seen and mentioned by some men? Or how should their Universality be a mark of the true Church, if they be not known nor marked by any? Then Saint Augustine declareth that the universal Church of which the Scriptures speak, is apparently seen and known to the world. Read his explication upon that verse of the Psalmist, Be exalted above the heavens O God, and thy glory upon all the earth. O heretical madness (saith 
Psal. 56. Aug. tom. 8. in ps. 56.  he) that which thou seest not, thou believest with me: that which thou seest, thou deniest: thou believest with me Christ exalted above all the heavens, which we do not see; and thou deniest his glory upon all the earth, which we do see. Mark these words which we do see. Therefore the splendour of the Church is visible and 
Aug. libro unitate Ec. cap. 8.  conspicuous every where. In another place. From whence (quoth he) is his glory upon all the earth, but because his Church is over all the earth? Immediately after he presseth his adversary's. WVhy do you preach Christ exalted above the heavens, and do not communicate with his glory upon all the earth? Whereupon it followeth, that if our gospellers had any such latent Protestants in other Countries, as they fain, who agreed with them in their belief: yet that were not enough to make their Church universal, unless they had some other communication or society together: because for want of this alone, Saint Augustine excludeth Petilian, & all other Donatists from being members of the Church. First of him he saith: I object unto thee the crime of schism 
Aug. libro 2. contra Fetil. c. 16.  which thou wilt deny, but I will instantly prove it. For thou dost not communicate with all nations. Then he cassiereth the rest, and bindeth Catholics in the unity of the Church, saying: We hold the inheritance of Christ; they hold it not. For they do not communicate with the whole world; they do not communicate with the universality redeemed by the blood of our Lord, we are secure of his inheritance.  
11. Their last retreat used by Master Field, and often iterated by M. Whitker, That the Church in 
Field in his 2. book of the Church chapter 8. Whitak. contro. 2. q. 2 cap 2. Ibidem q. 3. cap. 1. q. 5. cap 4 & 5  Saint Augustine's and the rest of those Father's days, was in her growth, Now in her declining: Then flourishing in all parts of the world, Since retired to some few particular and unknown coasts: Since perished out of view of all nations; is heretofore resuted at large, in the fourth chapter of this treatise. And Saint Augustine detesteth it, as a rash temerarious false and abominable devise. He thinketh it strange to be spoken of, and asketh what invader Christ suffered to rob him of his goods? Of the whole world, the price of his blood? Besides the places of Scripture, by which S. 
Aug. tomo 8 in psal. 101. conci. 2.  Augustine demonstrateth the Kingdom of Christ, to be every where extended; to replenish the whole face of the earth, to possess all the ends of the world, are not prophecies only of S. Augustine's, of Optatus, of Saint Ieromes age, they specify not their days, any more than ours: but they are indeterminably 
Aug. Exp. 2. in psal. 21.  written by the holy Ghost, for all times & ages. Therefore they are as truly verified now, as then; as justly urged by us against Protestants; as by them against Luciferians or Donatists. And the exceptions taken by their adversaries, are the same which are now pursued by ours.  
12. Let me pose you M. Whitaker: Doth he not deserve as great a curse, who shall now deny the Passion and Resurrection of Christ, as any heretic should do, in gainsaying it in Saint Augustine's times? And yet S. Augustine maketh a like comparison, between those mysteries 
Aug. Ep. 48.  and this of the Church's universality. As (saith he) he shallbe anathema, which preacheth that Christ neither suffered, nor rose again, because we learn by the Gospel that it behoved Christ to suffer and to rise again the third day: So he shall also be anathema whosoever preacheth the Church to be elsewhere then in the communion of all nations: because by the self same gospel, we learn in the words next following: And penance to be preached in his name and remission of sins thoughout all nations. Wherefore as the former texts of Scripturre touching his death and resurrection, so these concerning the amplitude of his Church, are generally verified of all times and ages.  
13. But Doctor Whitaker objecteth that there 
Whitak. count 2. q. 5. c. 6.  was a time at the beginning when the Church was not universal. I answer that as there is a time, when a child new borne cannot actually laugh, or exercise the function of man, yet is then a true man, and hath the power or faculty of laughing: So the Church in her infancy, was not actually dilated, and propagated over all countries: yet it was then planted to be universal, and had the property of universality belonging to it. Because Christ at the first erecting of it said: Teach ye all nations. Going 
Matt. viti. v. 19 Marc. 56. vers. 15. Act. 1. v. 8.  into the whole world preach the gospel to all creatures. You shallbe witnesses unto one in jerusalem and in all jury, and Samaria, and even to the utmost of the earth. Therefore although not the actual extension, yet the prerogative of Universality, appertained to the Church from the beginning; and after that she should once obtain her universal and actual propagation, the divine oracles often witness, it should so continue unto the end of the world: As hath been showed both here, & in the fourth chapter of this third part. Howbeit Master Whitaker ceaseth not to wrangle. For because he cannot challenge the right of the thing, he picketh a quarrel at the etymology of the name Catholic: he will not have it to signify universality of place, but only of the truth, saying: That Church, is 
Whitak. contro. 2. q. 5. c. 2. & q. 6. c. 2. Eulke in. c. 24. Luc. sect. 4.  in name and deed Catholic, which catholicly and truly teacheth all the points of religion, whatsoever ought to be learned and believed of a Christian man. The same is also averred by Doctor Fulke.  
14. But how can it thus be a note of the true Church? The true doctrine in all dogmatic points as I have heretofore declared, is more obscure and hidden then the Church. It is the inward substance or dowry of the Church. It cannot possibly be discerned especially by the unlearned, nor consequently guide them to the knowledge of the Church. It is constantly challenged by all heretics whatsoever. Ask the Arian, the Pelagian, the Gnosticke, the Anabaptist etc. Every one of them & whosoever else, will tell you that he alone hath the universal truth: and it would be a bootless labour, to go about by that mark taken in that sense, to persuade him the contrary: Yet into this labyrinth other heretics of former times have craftily retired. For Vincentius the Rogatian, would have the word Catholic, to 
Aug. Ep. 48. ad Vincentium Rogatian.  import the like integrity of faith, and universal keeping of the commandments: whom S. Augustine refelleth in this manner. Thou seemest to have found out a witty devise, when thou dost interpret the name Catholic, not of the communion of all the world, but of the observation of all the divine precepts & all the Sacraments; which devise of his new burnished now 
Aug. de ut. credendi c. 7.  by our adversaries he utterly rejecteth, & immediately after allegeth the sentence before cited with this preamble whatsoever crooked trains, any man weaveth against the simplicity of whatsoever he casteth of wily falsehood; even as he shallbe ana thema, who preacheth that Christ hath not suffered, nor risen: So he that shall 
Aug. in ps. 18. expo. 2.  deny the Church to be in the communion of the world. Because both are learned out of the same Gospel. Besides, Saint Augustine flatly distinguisheth this not of universality, or amplitude, 
Fulke in c. 24. Lu. sect. 2. in 2. ad Thess 2. sectione 5. Whitak. contro. 2.  from the verity of the Church in all mysteries of faith, saying, The Church is one as algraunt, if you regard the whole world more stored with multitude, and as they that know affirm, more sincere in truth then all the rest, but of the truth it is another question: Lo M. Whitaker how you confound questions, affect obscurities, lurk in holes, that you maintain a part in faction who might hold all in peace & concord. 
Abbot in his answer to M. D. Bishop Ep. to the King pag 15.   
15. The last objection repeated by M. Fulke, Master Whitaker, and Rhetorically dilated by M. Robert Abbot, against our restraining the City of God unto the Sea of Rome, hath been often answered by our men: That we take not the Roman Church for the particular diocese which belongs to Rome, but for the latitude of all people and countries, who consort with the Pope in Sacraments, faith and communion, acknowledging him for Christ's vicar upon earth. And thus the Roman Church hath been ever accounted all one with the Catholic and universal Church. For Saint Ambrose writeth of his Brother Satyrus desiring in pilgrimage 
Ambrose in serm. de ob. fratris.  to receive the Sacraments; That he demanded of a Bishop. Whether he agreed with the Catholic Bishops, that is, with the Roman Church. jocundus also the Arian, as Victor reporteth said to King Theodoricke: If you put Armogastes to death, the Romans will proclaim him a 
Victor. Vti. de pers. Van. l. 1. Hier. in ap. aduer. Ruf.  Martyr. Where by the Romans he understood Catholics. In like manner Ricemer the Goth and Arian, wrote unto the Genneses: If he be a Catholic, he is a Roman. Hence the Roman faith is termed the Catholic faith, the Romen Bishop, Bishop of the Catholic Church, Bishop of the universal Church, Pope of the universal 
Cypr. l. 3. Ep. 11. Con. Calce. act. 3. & in rela. Sanctae Synodi ad Pap. Leonem. Poss. in vita Augustini. ca 17. justin. in Epist. Hormis. papae. Cypo epist. 52. Leo ep. 82. Cypr. l. 4. ep. 2. Opt. l. 2. contra Parmen. L. in urbe Roma de statu hom. Aug. de ci. Deil. 5. c. 15. Art. 22. & 16.  Church. His sentence, the judgement of the Catholic Church. His definitions, Catholic instructions. His Sea, the root or matrix of the Catholic Church. His solicitude, the care of the universal Church To communicate with him, to communicate with the Catholic Church. To enter league with him, to keep friendship or society of communion with the universal world.  
16. In fine, as in ancient times all people subject to the Roman Empire, were by a general decree of the civil law graced with the name of Roman Citizens: After which sort Saint Augustine testifieth of some, ennobled with the title of Roman Senators, who never entered the gates of Rome: And Saint Paul being borne at Tharsis in Cilicia, professed himself a Roman borne: So in like manner, All Churches that live in communion with the Roman Church: All that submit themselves to the obedience of that Sea: All that acknowledge her their head and mother Church, borrow from her the denomination of Roman Churches. Especially sith that generally denominations are derived from the most eminent and principal part, and never any Church never any people in any part of the world hath been tainted with heresy, or touched with schism, which took the name of Roman Church, or Roman people, by reason of their communion with the Sea of Rome. Therefore as the name Catholic, and the thing signified thereby: So the name Roman or Romanist, is a plain demonstration, that our Church is the 
Gen. 13. & 22.  flock of Christ, and only seed which our Lord hath blessed and multiplied like the stars of heaven, and dust of the earth. The Kingdom of God whose dominion is extended from one sea to another, and from the River to the uttermost bounds of the world: The Lady or Queen which sitteth one the right hand of her spouse, environed with 
Psal 71. see S. Aug. upon that psalm. Pacian. ep. 3. ad Symp. Malach. c. v. 1. v. 11  the variety of all tribes and Countries: The chosen people, which from the rising of the sun even to the setting, every where magnifieth the name of our Lord. And the Protestants Sect is that divided faction, which rebelleth against him: that segregated bunch, or festered boil: That harlotry Synagogue, which shrouded in corners, lieth in wait to deceive our souls, to entangle them with fair words and flattery of lips etc. Whose house the ways of hell, penetrating to the inward parts of death. 
Prou. 7.    

CHAP. XX. In which Apostolical succession is declared to be an apparent note of the true Church: Against Master Francis Mason.  
AS the Church of Christ cannot possibly continue, without the preaching of truth and administration of Sacraments: the Sacraments cannot be ministered, nor truth preached, without pastors & teachers to deliver the same: The Pastors and teachers not still remain, without a perpetual generation or propagation of them, by succession, mission, and approved ordination: 
Tertullian libro de praescrip.  There o'er the ancient Fathers have always appealed to this lawful succession of Priests & Bishops as to an illustrious note & mark of the Church, more plain, more conspicuous, more easily known, than the doctrine of truth, to which notwithstanding it is inseparably linked. 
Augustin. psal. contra part Do. Tom. 7. libro contra Ep funda. Iraeneus libro 3. c. 1.  Therefore Tertullian thus provoked the heretics of his time: Let them set forth the beginning of their Churches, Let them thew the rank or order of their Bishops etc. Saint Augustine in like sort challenged the Donatists. Recount (saith he) the Priests even from Peter's seat, and look who have succeeded one another in the rank of those Fathers. After the same manner, Saint Iraeneus discomfiteth the Valentinians, Saint Epiphanius 
Epiphan. haer. 17. jeronymus dialog vlt. contra Lucif. Optatus l 2.  the Carpocratians, Saint Jerome the Luciferians, Optatus the heretic Parmenian. And he particularly nameth the Roman Bishops from Peter to Siricius: Saint Augustine from Peter to Anastasius, affirming that by that succession of Priests and Bishops he was held in the Church.  
2. Whereunto least some Caviller should take exception that they speak only of the time past, of the 
Augustine Ep. contra Faustum Manich. cap. 4.  succession which was before their days, but they prophesy not of the time to come, nor do they avow that the like succession shall still persevere, S. Austin to encounter this objection notably writeth in another place: The true Church by most certain succession of Bishops, doth persevere from the Apostles time unto ours, and to times after us again. Which is a 
Augustine libro cont. adverse. leg & Proph. cap. 20. Ecclesia ab Apostolorum temporibus per Episcoporum successiones certissimas usque ad nostrum & deniceps tempora perseverat.  thing so clearly defined in holy writ, especially by Saint Paul to the Ephesians, and so necessary for the instruction of the infidels, edification of the faithful, consummation of the Saints, and true essence or being of the Church, as no Sacrament can be ministered, word preached, faith embraced, or Church remain, where the true vocation or ordinary calling of Bishops and Priests is at any time wanting. Neither do the more learned of our Adversaries make doubt hereof. But as the heretics in Saint Augustine's time, so these now brag of a certain figure or similitude of beginning, under the name of Christians, but are indeed withered branches cut of from the vine. For some of them endeavour to steal a beginning, or ordinary calling from the temporal Magistrates, and suffrages of the people, as Caluin and his brats of Geveua: Others from the temporal Prince only without the people's voices, as Brentius, and Musculus: Others from the Presbytery or mere Priests, that be not Bishops, which Monsieur 
Caluin l. 4. instit. c. 3. §. 1. etc. 4 §. 11. Brent. in prol. Mus. in locis common. Plessis in tract. de Ecclesia cap. vlt. Field in his 3. book of the Church c. 39 pag. 156. 157. 158. 159. Spark in his answer to M. john d'Albins.  du Plessis, and M, Doctor Field in some causes eagerly defend: Some fly to extraordinary vocation and calling immediately from God, or from the privilege of truth which they pretend to deliver, as M. Spark, D. Fulke and D. Whitaker with diverse of the Puritan sect: 
Fulke against Stap. and Martial pag. 2. Whitak. contr. 2. c. 6 fol. 368. 371.  Some others to the letters patents of their Prince, and general consent of the Parliament house, as many English Protestants did in the days of King Edward, and at the beginning of Queen Elizabeth's reign. But now their new Attorneyes, finding the plea of their predecessors clean overthrown in all the former cases, they lay claim to the pedigree of our Bishops, to the row of our ancestors: So clear resplendent is this shining mark of our Roman succession, as it maketh the very children of darkness to run unto it, and seek to sun themselves in the beams of her light; like forlorn traitors who rebelling against their sovereign, challenge his title to dispossess him of his throne. So Master Francis Mason 
M. Francis Mason l. 1. cap. 2. folio 10.  hath set forth a book in folio, to authorise the ordinary calling of their Protestant Ministry, by the Canonical consecration of our Roman Prelates. The ministers of of England (saith he) receive imposition of hands in lawful manner, from lawful Bishops, endued with lawful authority, & therefore their calling is ordinary. Thus he. We ask by whom? He answereth by the hands of such Bishops as went before them: whom he confesseth to be undoubted Bishops of the Roman Church. And therefore telleth us, Archbishop Crammer and other heroical (he should say diabolical) spirits, whom the Lord used as his instruments to reform religion in England, had the very self same ordination and succession whereof you so glory.  
3. A desperate case when heretics fly to Catholics tents, when mere oucrastes either degraded or titularyes only, would beg nobility from the stock of such as degraded them? But what hope can they have to draw their lineage from them, from whom they derive 
Protestant Bishops & Priests have neither true succession, election ordination or mission.  not (as I shall declare) any Apostolical succession, canonical election, true ordination, lawful mission, or authentical vocation? All which are necessary to an orthodoxal, and Catholic Clergy. And yet neither of these (maugre M. Masons large bulk to the contrary) can be found amongst Protestants. For first, to an Apostolical succession (besides Election and Ordination, of which hereafter) two things are requisite. 1. A place 
A privilege in chartamagna, by which Catholic Priests are exempted from all secular power.  void either by deprivation, voluntary resignation, or natural death. Secondly a conformity in faith with him that went before. But when Young, for example, Grindall, Horn, Pilkinton, Bullingham &c were intruded in the days of Queen Elizabeth into the Bishoprics of York, London, Winchester, Durham, Lincoln, the true Bishops of those Seas, to wit, Heath, Bonner, White, Tunstall, Watson, were living, not resigning their dignities unto them, nor yet lawfully deprived of them: Therefore the former had no vacant piaces wherein to succeed, but were wolves thiefs and usurpers of other men's chairs. That 
Hebr. 13. vers. 17.  they were not lawfully deprived I prove, because Queen Elizabeth her Peers and other officers who concurred to their disposition were of the laity, not competent judges 
Matth. 18. v. 18.  either of ecclesiastical Prelates, or of their causes. For such people were even in criminal matters by the laws of the Realm, by the immunities of Charta magna (not 
Luc. 10. v. 16.  then repealed) exempted from subjection to secular Tribunals, until they were adjudged and given over unto them (as none of the former were) by the authority of the 
Matth. 23. v. 3. joan. 21. v. 18. Nazian. in or at. ad civestimore perculsos.  Church. Then the Apostle commandeth all secular people & Princes also (for his words be general without restriction) to obey their Prelates and be subject unto them: Christ chargeth us to hear them under pain of damnation; To hear them as himself; To do what they shall prescribe; To be fed and governed by them. Whereupon Saint Gregory Nazianzen speaking of Emperors saith: The Law of Christ hath subjected you to my jurisdiction, and to my tribunal: For we 
Athanasius Ep. ad soli. vitam agentes. Ambros. Ep. 32. ad Imp. Val. iuniorem Hosius ap. Atha. loco citato.  have also an Empire, yea a greater and more perfect than that of yours, unless it be fit to prostrate the soul to the body, and heavenly things to earthly. Saint Athanasius, Saint Ambrose and the learned Hosius of Corduba testify the same, in such serious manner, as Saint Athanasius calleth it the abomination of desolation, foretold by Daniel, for an Emperor to preside in ecclesiastical affairs.  
4. Yea many zealous and godly Emperors have wholly disclaimed from all power of intermeddling with the decision or judgement of ecclesiastical matters, as Valentinian the first, Theodosius the younger, & Constantine the great, whose words are these related by Ruffinus: 
Sozom. lib. 6. cap. 7. Theodorus Ep. ad sin. Ephes. Bar. Tom. 1. pag. 732.  God hath made you Priests and hath given you power to judge us, and therefore are we rightly judged by you: But you cannot be judged by men. How clear then is our case that the foresaid Catholic Bishops, could not be judged by Queen Elizabeth, and her Council; much less have sentence of deposition pronounced against them, without which the Protestant intruders could not be invested in their rooms, nor be lawfully installed in their Episcopal dignity.  
5. Secondly, as those pretended Bishops had no vacant Seas to inherit, so they wanted conformity of doctrine, which is likewise necessary to true succession; they swerved from the faith of their Catholic predecessors in sundry essential points. And the lineal descent of persons, the possession of place if it were truly vacant, or resigned, is of no force unless it be joined with continuance of doctrine: which made Saint Irenaeus to 
Irenaeus l. 4. aduer. hear. c. 42. Tertullian l. de praes.  forewarn us with this caveat: You ought to obey those who together with the succession of their Bishopric charge have received the gifts or privileges of truth. And Tertullian avoucheth the Church to be called Apostolical, not only by reason of her personal succession of Bishops; but propter consanguinitatem doctrinae, by reason of the consanguinity or conformity 
Ambrose l. 1. de poeni. c. 6. Gregorius Nazianzen oratione 21.  of doctrine. Because, as Saint Ambrose saith, They enjoy not the inheritance of Peter who retain not the faith of Peter. He, saith Saint Gregory Nazianzen, who maintaineth the same doctrine is also partaker of the same chair: But he who embraceth a contrary or adverse faith, is to be reputed an adversary while he sitteth in the throne. And Saint Paul directly teacheth that the personal line and continual propagation of Prophets, Evangelists, Pastors and Doctors was instituted by God for the perpetual succession and continuance 
Ephes. 4. v. 11. 12. 13. Ibid. v. 14.  of truth, That now we be not children wavering and carried about with every wind of doctrine etc. Therefore the true personal succession, cannot be where the succession of doctrine wavereth, much less where it faileth; which M. Reynolds, M. Whitaker and sundry of our Protestant 
Reynolds in his conference ca 7. divis. 9 Whitak. contr. 1. q. 5. cap. 6. folio 271.  adversaries earnestly avow, and diligently demonstraty to our hands, thereby to defeat, if they could possible the prerogative of our succeeding Bishops. But albeit it maketh nothing against us, nay upholdeth the right of our claim, who agree with our ancestors in all points of faith, yet it utterly overthrowneth the usurped title, they newly challenge to the pedigree of our Bishops, from whom they descent in the very many articles of our belief. For by their own arguments no participation can they have with them in chairs, no affinity or succession in Priestly thrones, against whom they bray forth defiance in doctrine.  
6. Now as touching Election, the third thing which is defective in the Protestant ministry, that is a privilege only due to ecclesiastical persons, For although secular 
Protestant Bishops want the election of Deane & chapter & of all clergy people.  Princes or such as have avowsans might sometime present, and nominate their Prelates; although the consent and approbation of people for greater union and peace hath been also required: yet the Election which interesseth the elected, entitleth him to his dignity, and giveth him a certain right to his calling, This is, and ever was only proper to the Pope, to the Dean and Chapter, or some other of the Clergy; and flatly forbidden to the laity under pain of excommunication in 
In Concil. gener. 8. can. 22. ap. Grat. distinc. 63. c. Hadrian. In Syno. Ni●. 2. can. 3.  the eight general Council, under Basil the Emperor, and Adrian the Pope. Likewise in the second Nicen Synod it is declared: That, every Election of Bishop, Priest, Deacon made by secular powers, let it be inualide and of no force. And amongst the Canons of the Apostles, the thirtieth Canon hath these words: The Bishop who by the favour of the Princes and Potentates of the world hath gotten his Church, let him be deposed. But our English Protestant Bishops have invaded their Seas by the favour of Princes, by their letters patents, without the canonical election of Pope, Deane and 
Inter can. Aposto. ca 30.  Chapter, or any ecclesiastical person: Therefore they are to be deposed as wolves & usurpers, entering in at the window, and not at the door. This defect is not feigned by conjectures, as Barlowes consecration is by Master Mason, nor proved by secret partial and unknown Records, 
Mason l 3. c. 4. pag. 127.  as he doth the ordination of others: But it is publicly set down in the common received laws or Statutes of the Realm. For in the first of King Edward the 
1. Edward chapter 2.  sixth an Act of Parliament was made, for disannulling the election of Archbishops and Bishops by the Dean and Chap. & taking away the writ of Congedeslier granted to that purpose. The words of the Statute are these. 
The writ of Congedeslier was not to be granted in King Edward's days whose laws Queen Elizabeth reestablished. 8. Eliza. 1.   
7. Be it enacted by the King, with the assent of the Lords spiritual and temporal, and the Commons in this present Parliament assembled & by the authority of the same, that from henceforth no such Congedeslier be granted, nor election of any Archbishop, or Bishop by the Dean and Chapter made, but that the King may by his letters patents at all times, when any bishopric or Bishopric be void, confer the same to any persons to whom the King shall think meet. Can there be a more evident proof that the Bishops of King Edward's days when this Statute was in force, wanted their canonical election? And after when his laws repealed by Queen Mary were reestablished by Queen Elizabeth at least in the beginning, how beit since they make show of returning to the ancient custom; Can there be likewise a more vehement suspicion wilful forgery in M. Masons registers which testify the Writ of Congedeslier to be granted forth when by the tenor of that law it could not be granted?  
8. Notwithstanding, although their Bishop's election 
Mason lib. 2. chap. 10. fol. 88 89. The ordination of Protestant Priests & Bishops unlawful, inualide, & noneat all.  was inualide and succession of no account, yet M. Mason stiffly urgeth that their ordination or consecration was good, unless we can name some defect, either in the consecrated, or consecratours. I answer that the consecratours after their revolt from the Catholic Church & obstinate persisting in schism & heresy were excommunicated and suspended from the due execution and practice of their functions. So that although they had been before true & lawful Bishops, as none (excepting Cranmer) were of the whole Protestant rank; yet than their authority being taken away by the Catholic Church, which as she had power to give, had power also to restrain and disannul their jurisdiction; they could not lawfully communicate unto others that which was suspended in themselves. For this cause Saint Athanasius accounteth them not in the number of true Bishops, who are consecrated by heretics saying: By what right can they 
Athanasius in Concil. Arimi. & Seleuc. § Quae autem Seie●ciae.  be Bishops if they received their ordination from heretics as they themselues accuse them to be? Likewise writing in another place in the person of Pope julius: It is impossible (quoth he) that the ordinations made by Secundus being an Arian, could have any force in the Catholic Church.  
6. But M. Mason our Protestant's Attorney will reply 
Apol. 2.  that S. Athanasius is to be understood of the legitimate and lawful use, not of the validity of ordination. For that every Bishop communicateth, not by reason of his inherent grace, or out ward union with the Church, but by virtue of his episcopal character which no schism (quoth he by deduction out of our writings) no sin, no 
Mason l. 2. c. 10. fo. 88  heresy, no censures of the Church, no excommunication, suspension, interdiction, degradation, nothing, nothing at all saving only death, if death can dissolve it. Thus he: I grant that the character is indelible, and that alone is sufficient in the consecratour if his intention also be right, and if he use the true matter and form essentially required thereunto. But our English Superintendents after their fall from the Roman Church, neither intended to give those holy orders which were instituted by Christ, neither did the ordained intent to receive them, nor yet did they use the true matter and form prescribed by him. Therefore notwithstanding their character, their ordination was nothing else but a profanation of that Sacrament. For to instance in the order of Priesthood, so intrinsically presupposed in Episcopal dignity, as the Catholic 
Athanasius Apolo. 2. in Episc Concil. Sa●d.  Council of Sardis wondered at the Arians impudence, because they gave (saith the Council) to him the title of Bishop who was not so much as a Priest. The Priesthood instituted by Christ, was a Priesthood ordained to sacrifice; A Priesthood to which a judicial power was given by the holy Ghost, to pardon and remit sinne● in 〈…〉 Pennance. The form of the Priesthood was partly that, Receive the holy Ghost, whose sins you shall forgive they are forgiven them: and whose you shall retain they are reteywed: partly this other 
10. 20. vers. 23.  mentioned in the Council of Florence, Receive power to offer sacrifice in the Church for the living and dead in the name 
Concil. Flor. in litter is Eugen. Luc. 22.  of the Father, and of the son, and of the holy Ghost. Which words although they be not set down in holy writ in plain terms, yet the substance of them is gathered out of S. Luke: and that kind of form, as likewise the form of Baptism is delivered by tradition as proceeding from Christ. The matter necessarily accompaining this later form, is the reaching of the chalice with wine, the paten with the host to the party consecrated; specified also in the aforesaid Council of Florence. So that two acts or functions are included in our Priesthood, or a 
The power of Priesthood containeth two functions, the one about the true, the other about the mystical body of Christ.  power twofold. The one appertaining to the true and real body of Christ, to consecrate and offer it to God; which is the chiefest act or faculty of Priesthood, and first also imparted. The other over Christ's mystical body the members of his Church, to remit their sins, which necessarily presupposeth the former. This order of Priesthood, these two functions, all Protestant superintendents disclay me and deny; this the consecratours intend not to give, nor do the consecrated ministers purpose to receive: they have not then that sacred ordination which was prescribed by Christ.  
10 Yet saith, M. Mason, that holy Priesthood which Christ ordained we have pared from the corruptions of sacrificing and shrift, which you have added to the institution 
Mason lib. 1. c. 2. p. 11. and libr. 2. c. 11. p. 94. In the first part of the Antidote in the 4 ad 5. contro.  of Christ. Well then, the whole question is brought to this issue; whether our Saviour instituted a sacrificing Priesthood, to which authority is also given to remit sins in the Sacrament of Penance or no? But both these points I have sufficiently convinced in the first part of my Antidote; The one in the controversy of the Sacrifice of the Mass, the other in the controversy of Auricular Confession; and the former I shall touch again in the Chapter ensuing. Therefore if Protestant have pared away these Priestly functions, they have rejected the whole substance, and pared of the very pith of Christ's heavenly Priesthood.  
11. Or if they will needs usurp the name of Priests, let them tell me, I beseech them, in what order do they rank themselves? In the order of Aaron, or of Melchisedech? The order of Aaron was to offer bloody sacrifices, bulls, calves, rams and heifers: which neither they 
Primas. ad Heb. 5.  calling for any thing I see; nor yet do they practise that abrogated function; much less the function of Melchisedech, whose office was to offer bread and wine; and 
Euseb. l. 5. de daemon. Euang. c. 3. Oecum. ad Heb. 5. Geneb. l. 1. Chronog. Gal. l. 10. c. 5. jero. in ep. ad Marcal. Cyp. ep. 63. Aug. in ps. 33. Primas. in cap. 5. ad Heb. Arn. in ps. 109. Pulke in c. 7. ad heb. sect. 8. & in cap. 10. ad Corinth. sect. 8.  not any of the former victim. Melchisedech (saith Primasius) was not a Priest according to the legal precepts, but accorning to the dignity of a certain singular Priesthood, offering bread to God, not the blood of bruit beasts. Melchisedech, saith Eusebius, never seemeth to have used corporal sacrifices but wine only & bread. Melchisedech, saith Oecumenius, was the first who offered an host without blood, to wit bread and wine. Which Genebrard and Galatinus also prove out of the ancient Rabbins. And therein Melchisedech was a perfect type and figure of Christ. Witness Saint Jerome: Melchisedech even then in token of Christ, offered bread and wine. Saint Cyprian: We see in the Priest Melchisedech the Sacrament prefigured of our Lord's sacrifice. Saint Augustine: Christ instituted a sacrifice of his body and blood according to the order of Melchisedech. Primasius: In the order of Melchisedechs' Priesthood, Christ is made not a temporal, but an eternal Priest, not offering legal victim, but like unto him bread and wine, to wit his flesh and blood. Arnobius: Christ by the mystery of bread & wine is made a Priest for ever. But you say (quoth Fulke) that Christ offered not bread and wine, therefore not that which Melchisedech offered. Did ever man reason so foolishly? For must the sign and thing signed, the figure and the truth be all one? Was not the Pascall lamb infinitely more base and inferior in condition to our blessed Redeemer the Lamb of God? Yet was it not a perfect type and figure of him? In like manner the bread and wine offered by Melchisedech, although meaner in quality, and different nature, from Christ's body and blood which ●●mselfe sacrificed, is the true type notwithstanding, & resemblance hereof, because this is made of the substance, and offered under the accidents of bread and wine: and so the same in quality, the same in appearance, the truth, and full accomplishment of that typical sacrifice, which Melchisedech offered.  
12. This kind of oblation and office of Priesthood 
Luc. 22. v. 19 Do this for a commemoration of me. Aug. libro 1. cont. ad. leg. & prophe ca 20. l. 16. the civet. cap. 22. Amb. in psal. 38. Epiphan. haer. 59 Theo. in c. 5. ad heb. Leo 2. de amnivers. suae assump. Euche. l. 2. c. 18 in Gen. Prim. in c. 5. ad heb. Fulke in c. 7. ad heb. sect. 8.  by the express warrant, example, and commandment of Christ his Church, the Church of Rome now practiseth under him. And by this (he being chief Priest and principal sacrificer) the eternity of his priesthood is most properly continued; according to the doctrine of the ancient Fathers. Of Saint Augustine: They know that read what Melchisedech hath offered: such a sacrifice they now see offered to God throughout the world. Also: There first appeared the sacrifice which now is offered to God by Christians, and that is fulfiled which long after this, is spoken by the Prophet to Christ who was to come in flesh: Thou art a priest for ever according to the order of Melchisedech. Of Saint Ambrose: Christ is declared to offer in us, whose speech sanctifyeth the sacrifice which is offered. Of Epiphanius: The Priesthood of Melchisedech now flourisheth in the Church. Theophilact: Christ is called a Priest for ever, because there is daily offered, there is perpetually offered an oblation by the ministers of God, having Christ our Lord, both the Priest and sacrifice. Of Saint Leo, Eucherius, Primasius, and the rest, whose testimonies, together with the Priestly function of Melchisedech which they maintain, M. Fulke and his felow-protestants utterly contemn. Insomuch as Fulke sayeth, this bringing forth of bread and wine was no part of melchisedec's Priesthood: therefore those Fathers were deceived, that judged that act to pertain to his Priesthood. Mark the arrogancy of this yesterday-upstart in censuring the Fathers, for allowing a Priesthood which he with his adherentes flatly detest. Well then, seeing they renounce both these orders, I know not in what rank to place them, unless it 
Tully in Philip.  be in the order of Asinius the voluntary Senator, as Tully jesteth at him, himself being made by himself. Or of the order of Don-Quixote knighted in an Inn by the good fellow his host. For so they are either voluntary Priests, arrogating that dignity without commission: or created at the Nagshead in Cheap, by them that had as much authority to make them, as the Innkeeper to dub a knight. Or at the most they can be no other than Parlamentall Priests, ordained by the new devised form of that temporal Court; & authorized by the letters patents, first of a Child; then of a woman: which although it may give more show and countenance to the usurpation of their titles; yet it giveth no more right than the former to the dignity of their functions.  
13. Moreover, no secular Princes or temporal Magistrates 
No secularprinces have power to confer ecclesiastical orders.  have authority to confer Ecclesiastical orders. But the order of Mynistery which our gospellers challenge, was both in King Edward and Queen Elizabeth's days, wholly devised and primarily conferred by the is secular and temporal authority. It was therefore no true Episcopal, Priestly or Ecclesiastical order. The Mayor or first Proposition is apparent in nature. For no man can impart unto others, that which he hath not himself. Secular persons neither a part, nor assembled together in public Parliament, have any ecclesiastical order, or jurisdiction, much less can they communicate it unto others: Then Civil Magistrates have only Civil power, in Civil affairs, ordained to Civil and natural ends. The Episcopal or Priestly order, is a spiritual dignity, touching spiritual functions, directed to a spiritual and supernatural end, which can no more be derived from a Civil Magistrate, then white from black, day from night. The Minor or second Proposition, I prove by the Parliament laws & other testimonies unanswerable. In the first of King Edward a Statute was made, That Archbishops & Bishops should not send out their summons, citations, & other processes in their own names, but in the name and style of the King: Seeing (as the law itself speaketh) that all authority of jurisdiction spiritual 
Edward 1. chap. 2.  and temporal is derived and deducted from the King's Majesty, as supreme head of these Churches and Realms of England and Ireland, and so justly acknowledged by the Clergy of the said Realms. Then you heard before how by the King's letters patents archbishoprics and bishoprics were conferred. And Fox testifieth that King Henry 8. imparted to the 
Fox in his Monu. pag 522. 1. Eliz. 1. c. 1.  Lord Cromwell the exercise of his supreme spiritual regiment, making him in the Church of England, vicegerent for, & concerning all his jurisdiction ecclesiastical. In the first likewise of Queen Elizabeth's reign, a Statute was enacted, whereby all spiritual or ecclesiastical power or authority is united and annexed to the Imperial crown of her Realm etc. all sorrayne usurped power, jurisdiction, pre-eminence clearly extinguished etc. and by solemn oath renounced & forsaken; in so much as Doctor Whitgift placed in the Queen the fullness of 
Whitg. tract. 8. c. 3. d. 33.  all ecclesiastical government, from whom all ecclesiastical power and authority is derived to Bishops and ministers, she having in her, as he writeth, the supreme government in all causes, & over all persons, as she doth exercise the one apportayning to matters Civil and temporal by the Lord chancellor: So doth she the other concerning the Church & religion by the Archbishops.  
14. As this power was strange and never heard of before, in any Christian heathen or Turkish commonwealth: So the manner of consecrating the ministers of those days was new and before unasuall. For another Act was made in the third of King Edward's reign 
3. Edward c. 12. fol. 15.  wherein it is said. Be it therefore enacted by the King's Highness with the assent of the Lords spiritual and temporal, and the Commons' of this present Parliament assembled, and by the authority of the same, That such form and manner of making, and consecrating of Archbishops, Bishops, Priests, Deacons, and other ministers of the Church, as by six Prelates, and six other men of this Realm learned in God's law, by the King's Majesty to be appointed and assigned, or by the most number of them shallbe devised for that purpose, and set forth under the great seal of England, before the first day of April next coming, shall by virtue of this present Act, be lawfully exercised and used, and none other: any Statute, law, or usage to the contrary, in any wise notwithstanding. Further when this new devised form of consecrating Bishops, Priests etc. bred many doubts of the invalidity of their consecration and ordering, Queen Elizabeth in public Parliament decreed, that all persons that have been or shallbe made, ordered or consecrated Archbishops, Bishops, Priests after the form and order prescribed by King Edward, in the same form and order be in very deed, 
8. Elizab. 1.  and also by authority hereof declared and enacted to be, and shallbe Archbishops, Bishops, Priests etc. and rightly made, ordered and consecrated: Any Statute, law, canon or other thing to the contrary notwithstanding.  
15. What meaneth this Statute? Were your Bishops lawfully ordained and consecrated before? Why then are they not only declared as M. Mason would excuse the manner of speech, but enacted to be, and shallbe Archbishop's & c? In vain was this Act if they needed it not, and 
Mason lib. 3. c. 4. p. 122.  if they needed it, it availed them nothing, as I have already proved. Or to speak more clearly, Either the Lords of the Parliament with their Queen had authority to install their Bishops in Episcopal dignity and make their inauguration lawful in case it had been invalid; or they had no power to do it? Which of these M. Mason will you grant? For one you must needs. Had they authority? Then no other ordination at that time to the validity of their orders was essentially required, in their opinions, but the royal assent of the Queen & approbation of her Nobility. Had they no authority or power to do it? It was an unjust act then of usurpation in that honourable assembly, a great want of Wisdom, to make a law not appertaining to their office, and nothing 
Mason pa. 132. 8. Eliz. c. 1.  profitable to their cause.  
16. The like absurdityes ensue of the dispensation her Majesty used to make good the consecrations of D. Paprker and other intruders ordained in the second or third of her reign. For if their consecrations were sound (as Master Mason objecteth to himself) why did the Queen in her letters patents directed for the consecrating of them use diverse general words and sentences, whereby she dispensed with all causes or doubts of any imperfection or disability that could or might be objected in any wise against the same, as may appear by ●● Act of Parliament referring us to the said letters Patents remaining upon record. Whereupon I conclude, that seeing no man can dispense in the disabilities of holy orders, but such as have authority to give and confer them; either M. Majesty who graciously dispensed (to use Master Masons words) with 
Mason l. ●. c. 5. p. 132.  all causes or doubts in their orders, was the chief collatour and giver of them, or she injuriously challenged to herself, that which no law, neither of God, nor man could possibly afford her. All the daubings which M. Mason applieth to cover these faults are pithily and judiciously cast of by Master D. Champney. For whereas he one while saith that the Queen dispensed with the trespasses 
Doctor Champney in his answ. to Master Mason c. 13.  against her own laws: It is answered that there were no laws of hers transgressed in consecrating of any before that time, she having repealed in her first Parliament the laws of Queen Mary, which disannulled that new inauguration devised by the twelve deputed by King Edward; and having enacted no new laws herself any way violable in that kind, before she practised that supreme power of her spiritual sovereignty in granting dispensations, which was about the second year of her reign. Then when Mason dallieth that she dispensed not in essential points of ordination, but only in accidental, 
Mason. l. 3. c. 5. p. 133. 8. Eliz. c. ●.  not in substance but in circumstance, the words of the Queen's letters patents give testimony against him, that she dispensed with all causes or doubts of any imperfection or disability that can, or may be objected in any wise against the same. Now the doubts were not about any accidental ceremony, or other not essential circumstance, but as appeareth 
No man can dispense in the disabilities of holy orders but he that hath power to confer them.  by the Statute made in the Eight of Queen Elizabeth, and by other most learned lawyers of the Realm, (as I shall declare by & by) they were about the very substance itself of their ordination, whether they were true Bishops or no? Likewise it belongeth only to them to dispense even in accidental disabilities of holy orders, to whom it belongeth to confer the orders. Therefore if Queen Elizabeth had power in M. Masons judgement to do the one, she had authority to confer the other: and that collation though void in itself, was judged sufficient amongst the Protestants. Besides, whereas M. Mason saith, That the wisdom of their Church discreetly and religiously pared away all superfluous and superstitions ceremonies in ordination; 
Mason l. 2. c. 11. p. ●4.  What ceremony unbeseeming? What circumstance unfitting remained amongst them which needed dispensation? Especially seeing (as M. Doctor Champney well urgeth against him) It is not to be thought that the Queen would dispense with those, which the wisdom of their Church retaineth as good & lawful.  
17. In fine, the ordination ministered in Queen Elizabeth's reign was no other than such as was devised in the days of King Edward, ratifyed and confirmed by her. But that inauguration was no validity, as 
8. Eliz. 1.  appeareth by an Article of Queen mary's, made by the consent of the Lords spiritual and temporal, and thus 
Fox in his Acts and Monum. p. 1295.  related by Master Fox: Touching such persons as were heretofore promoted to any orders, after the new sort and fashion of orders, considering they were not ordered in very deed, the Bishop etc. The same Fox reporteth that Doctor Brook Bishop of Gloucester, proceeding to the degradation of Ridley (consecrated Bishop after that new form, yet made Priest after the ancient) told him, That they were to degrade him only 
Fox pag. 1604.  of Priesthood, for they did not take him to be a Bishop. Against which Ridley never excepted. Howbeit Cranmer being truly consecrated, was degraded as Archbishop. Then the opinion of the judges, and censure of the common law disallowed that new ordination: In the great Abridgement of the common law it is said, Que Euesques &c. That the Bishops in King Edward the sixth days were not consecrated, 
Brooks Novel cases placito 463. fol. 101. printed 1604.  and therefore were not Bishops. For which cause a lease for years made by them and confirmed by the Dean and Chapter shall not bind the Successor, for such were not Bishops: Contrariwise of a Bishop deprived which was Bishop in fact at the time of the letting & confirmation made by the Dean and Chapter. These were the judge's words, which are yet further strengthened by the case of Bishop Bonner, who was certified into the King's Bench by Doctor Horn supposed Bishop of Winchester, for refusing the new oath appointed to ecclesiastical persons by the statute of the first of Queen Elizabeth, 
1. Elizab. c. 1.  unto him offered in Southwark in the Bishop's house there, and his addition was: Legum doctor & in sacris or divibus constitutus & non clericus nec Episcopus: And therefore the certificate was challenged, sed non alocatur. Also the said certificate was challenged, for that the oath was said to be tendered unto him by Robert Horn Bishop of Winchester, who was no Bishop. And Bonner was indicted upon this certificate in the County of Midlesex according to the Statute, & he pleaded thereunto not guilty. And it was holden that the trial should not be made by a jury of Midlesex, but by a jurry of Surry and the venew of Southwark etc. It was also much debated amongst 
6. & 7: Eliz. Diar folio 234.  all the justices in the Lord Catiline's chamber if Bonner might give in evidence upon this issue not guilty, that the said Bishop of Winchester, non fuit Episcopus tempore oblationu Sacramenti, and resolved by all that the verity and matter being so indeed he should be well received upon this issue, and that the jury should try it. The trial was such as Bonner was discharged and never called more in question about that matter. But it was presently after ordained in Parliament, That all acts heretofore made or 
8. Eliz. 1. 39 Eliz. 8.  done by any person about the consecration, confirmation or investing of any person elected to the dignity of an Archbishop or Bishop by virtue of the Queen's letters patents or commission since the beginning of her reign shallbe adjudged good.  
18. Which laws had been superfluous and not beseeming the dignity of that place, if the said Bishops had been sufficiently made before; especially seeing it is provided in the same parliament, that all tenders of the said 
8. Eliz. c. 1. circa finem.  ●ath made by any Archbishop or Bishop aforesaid, or before the last day of this present Session to be made etc. & all refusals of the same oath so tendered, or before the last day of this present Session to be tendered by any Archbishop or Bishop &c. shallbe void and of no effect or validity in the law. What better proofs? What more forcible arguments, to convince the nullity of their Bishops former ordination, than these Acts of Parliament, these decisions of the judges? That acquittance of Bishop Bonner? This disanuiling of the oath tendered, and refusal 
Abridgement of Dyer's reports 7. Eliz. 23. 4.  thereof until that present Session, in which their Bishops were adjudged authorized and enacted to be lawful? Otherwise it had belonged to that high Court, to have defended and maintained their Bishop's precedent inauguration, their tendering of the oath according to 
Sand de schiss. Angli. pa. 166 D. Harding in his confut. of the Apol. par. 2. cap. ●.  the Statute of the first of Queen Elizabeth, & condemned others refusal contrary thereunto.  
19 Further if Protestant superintendents had that undoubted ordination which Master Mason fancieth, why did their Ministers after Queen Elizabeth had unjustly deposed her lawful Pastors, seek to Antony Kitchen Bishop of Landasse to be consecrated by him, who by reason of his pretended blindness avoided the task? Why did they repair to the Irish Bishop in the Tower, 
Fulk in his answ. to a counter. Cashol. p. 50. Whitak. contr. 1. q. 5. cap. 6. Sutcliffe answer to exceptions pag. 87. Spark in his answer to M. john d' Albinsc. 1. p 20 23. 24. 26.  who likewise refused to lay hands upon them, and therefore were constrained to ordain one another at the Nag's head in Cheapside, in such ridiculous manner as they are now ashamed of it? Or if they had received their consecration from our Catholic Bishops, what injury doth Doctor Fulke both to his own Prelates & ours, in saying unto us, You are much deceived if you think we esteem your offices of Bishops, Priests, and Deacons, any better than laymen, and you presume too much to think that we receive your ordering to be lawful. What wrong doth Doctor Whitaker to himself and his colleagues? when he affirmeth our Catholic Bishops not to be lawful Bishops either by divine ecclesiastical or Civil law. And Sutcliffe in like manner: The Romish Church is not the true Church, having no Bishops nor Priests at all but only in name, what disgrace did Doctor Spark cast on the glory of their Clergy, when writing against us, he presumeth to avow, that our Bishops and Priests have no ordinary calling but wholly unlawful: That infinite have had their consecrations and orders, from such as were no true Popes or Bishops during the time of the Papal schisms, and thereupon inferreth, how can we count those right Bishops and Priest's 〈◊〉 were made by such as had no right to make any? or how shall we 〈◊〉 them from such as fetch their pedigree from right Popes? This 〈◊〉 will trouble the whole Church of Rome to crack.  
20. But now M. Spark, not the Church of Rome alone but your reformed Church of England, is put to the trouble of cracking that nut: Now you yourself must crack it, or else you are a wolf, an intruder, who cometh to kill and destroy the sheep of Christ. For as Socrates in the like case pithily reasoned: By the Nicen Fathers 
Socrates in hist. Eccl. l. c. 32.  all later Bishops are ordained, if they had not the holy Ghost who might descend by ordination into every one, neither have these received the function of Priesthood. For how could they receive it when it 〈…〉 given by them who had it not? So I dispute with Master Mason: if our Bishops, and Priests had no ordinary calling, no right to ordain any; If they were wholly unlawful, and mere laymen, as his fellows ween: what calling have their superintendents? What ordination? What spiritual jurisdiction, derived from such as had no authority to ordain them? Doctor Whitaker therefore 
Whitak. contr. 2. q. 5. c. 6. folio 35●.  more ancient, and nearer the beginning of Protestant profession then Master Mason, flatly denyeth the ordination or calling of their Mynistery, to proceed from the Catholic Clergy, which went before them, saying: Our Bishops and ministers although they be not ordained by Papistical 
Nostri Episcopi & ministri, & si non sunt a Papisticis Episcopis ordinati, tamen rite & legitime ordinantur. Ibidem folio 357. Ibiden folio 36.  Bishops, yet they are orderly and lawfully ordained. A little before; Truly amongst them (Catholics) only they are lawful Pastors who are called and created according to their order: But we say their Ministry was corrupted, and therefore that we ought not to be made and created Bishops by them. Immediately after being urged with a Canon of the first Nicen Council: That a Bishop ought to be created by two or three Bishops, he answereth: That law was enacted by the Bishops, and it was pious if it may be commodiously done, and if there be godly Bishops from whom ordination may be had, otherwise not: which constitution in the flourishing Church may be retained, not in the lapsed. Again, Touching ordination by three Bishops, that constitution is to be observed as long as things remain whole and entire, and as long as the Bishops were good, otherwise not.  
21. Besides, If he (Bellarmine) grant our vocation (saith Whitaker) to be lawful (which never any Catholic did) 
Ibid. f. 361.  for ordination we 〈◊〉 contend; because they that have authority to call, have authority also to ordain, of lawful ordination cannot be ●●tayned etc. But touching the Bishops of those times they never could be drawn 
Ad Episcopos veròillorum ●emporum quod attinet, illinun quam induci potuerunt, ut quemquam ordinarent nisi qui illis per onniafaveret  to ordain any unless it were such a one as in all things favoured them. For this cause he flieth at the end to an extraordinary succession against the common fashion and vulgarly received custom etc. This (quoth he) our Church had because the ordinary succession was corrupt. Where I pray, Master Mason? where lay your Registers hid when this glorious light of your Church (as a flatterer styleth him) wrote directly against them? Where was that ordinary succession, ordinary calling, common consecration of Protestant superintendents, (of which M. Mason braggeth so much) by three of our Bishops or such as were ordained by them, when Whitaker denied their Prelates and ministers, to be ordained by Papistical Bishops? When he ●aught that they ought not to be created by them? That the manner of consecrating by three Bishops 
Ibid. f. 308.  did not take place in their lapsed Church? That Catholic Bishops could not be induced to lay hands upon 
Ricard Stock in dedicatory epist. to my  them? That their succession was extraordinary not according to the received manner? Were Masons ordinations then a foot? His forged consecrations every where practised, when Whitaker so often and so advisedly 
Lord Knowles.  protesteth the contrary? But into such contradictions they are wont to fall who wrongfully lay claim to false pretended titles. 
Mason lib. 1. 2. 3.   
22. The chief reason which moved Master Whitaker, Master Fulke and their consortes, thus to disclaim from the ordination of Catholic Bishops, was because 
Whitak. contro. 2. q. 3. cap 1. folio 184. Episcopi qui secuti Gregorium magnum verifuerunt Antichristi. Fulke in c. 20. Apo. sect. 2. Spark in his answer to M. john d' A●bins p. 23.  they most injuriously accounted them antichristian Prelates. The Bishops (saith Whitaker) which followed Gregory the great, were true Antichrists. They were, as Fulke miscalleth them, Prelates of the Antichristian Church. Right Priests of Antichrist, saith D. Spark; yea nothing is more common among them; then to call our people, the limbs of Antichrist; our Church, the congregation of Antichrist; our Priests 
Fulke in c. 2. ad. Thess. sect 9 and in c. 17. Apo. sect. 1. & 4 & in other of his works.  and Bishops, the slaves, and shavelings of Antichrist: our Pope's even Antichrists themselves; Which although they be most malicious and spi●ifull calumniations, howsoever Master powel believeth the letter as an article of faith: Yet see the misery of English Superintendents, when to the condemnation of all their neighbour brethren who want that calling, they are fain to beg their spiritual power, from such, as they misdeem Antichristian 
Gabriel Powel in tract. de Antichristo p. 2.  Bishops; when they cannot enter the fold of Christ but by the backdoor of Antichrist, nor minister his Sacraments but by ordination from Antichrist; nor feed his sheep but by commission from Antichrist; nor receive holy orders and confer them to others but by the authority 
Protestant's aredriven to great extremityes when they beg from Antichrist all their christian rites:  of Antichrist. Was the son of God so needy? The Church his spouse become so bankrupt, as not to have any power or jurisdiction left, but what it borrowed from Antichrist her deadly enemy? Was Christ disrobed of all his inheritance, and after so many ages did he repair to you, to restore him his right, by the means of Antichrist? By his slavish army? by his Antichristian Idolatours? O M. Mason, how base are your thoughts? how miserable your clergy, when you are forced to run to this miserable refuge? To go on. 
Protestant ministers want true mission or vocation to preach.   
23. The last defect of Protestant ministry, is mission or vocation to preach, which is so necessary to the function of a lawful Pastor, and du●y of the faithful; as Saint Paul saith: How shall they believe him whom they have not heard? And how shall hear without a preacher? But how shall they preach unless they be sent? In which words he chaineth together in a link inseparably these four things Faith, Hearing, 
Rom. 10. v. 14. 15.  Preacher, and Mission, and as Hearing is requisite in the believer, that ●e may rightly believe: so Mission in the preacher, that he may lawfully preach. This mission or calling is of two sorts, the one immediately from God, which is called an extraordinary Mission, & aught to be proved by apparent miracles, the irreproveable seals & conformations of Gods will. The other mediately only by authority communicated unto them from Apostolical men, the vicegerents of Christ upon earth, which is termed an ordinary vocation, the usual Mission now 
Matth. 28. Rom. 10. Eph. 4. Luther Tom. 5. ●. Witen. in c. 1. ad Galat. folio. 376.  practised in the Church, and which hath continued according to the promise of Christ, and testimony of the Apostle confessed by Luther, and shall continue even to the end of the world, without which whosoever arrogateth the name of a Preacher, he is an usurper, an intruder, that rusheth in at the window, and entereth not at the door: he is a wolf, a thief, who cometh not but to steal & kill & destroy.  
24. Wherefore although we should bestow upon Protestants the alms of ordination they so importunately beg, although they could derive a true consecration 
Eavocatio duravit usque ad nostra tempora, & durabit usque ad finem mund.  (which they shall never be able) from Catholic Bishops; yet their Commission and warrant to preach their Calvinistical doctrine, their vocation thereunto they can never show: For let them tell me who called them to that office? Who gave them authority to preach their Protestant faith? Temporal Princes and secular people, whom Master Whitaker assigneth? They cannot communicate that spiritual power, they cannot preach themselves, much less enable others to discharge that office. 
Whitak. contro. 2. q. 5. ca 6. f. 36●.  Again, what Princes or people might they be? No Catholic Princes would give them commission to preach Protestant doctrine: No Protestant Princes or people were heard of, until Luther and his disciples had publicly 
In vain do Protestant ministers pretend their calling from temporal Princes or secular magistrates.  preached their Protestant Gospel. In vain then do they seek their calling from these. Will they plead it from some ecclesiastical persons Priests or Bishops? But I have often inculcated that there was not any Protestant Priest, or Bishop in the world when these Sectaryes first began: and as for Catholic Bishops they were so fare from giving them any Commission to preach, or power to minister Sacraments after their manner, as they excommunicated and forbade them all pulpits, and oratoryes; renounced all society and participation in Sacraments with them; laboured by all means possible to hinder & suppress their false and new coined Gospel. Therefore M. Mason striveth to underprop their Mission, not by letters of credit from any secular magistrates, or orthodoxal Bishops; but by the broad seal forsooth, as he falsely supposeth, of holy Scripture, the common warrant to which every heretic seemeth to lay claim saying: Cranmer & the rest received 
Mason l. 2. c. 2. folio 11.  from you the shell of succession without the kernel of doctrine. For though our Church did give men power to preach the truth, yet being bewitched with Antichrist in many things it did not reveal the Truth; But when God by the Scriptures revealed it unto them, they both preached it themselves & commended it to posterity. So that the things revealed unto them in Scripture, was all the 
Our gospellers have no certain rule to know their revelation from Scripture to be true.  warrant they had to preach such Protestant articles as they now maintain, contrary to the approved doctrine of the Church.  
25. But I inquire of M. Mason what revelation it was they had from Scripture? Was it the private interpretation they made thereof? That is fallible and subject to error. That revelation every heretic challengeth, and with as much reason maintaineth it as any Protestant doth his. Was it, as others pretend, the public voice of God which spoke in Scripture? But this 
In the first part of the Antidote in the first & second chapter  is a mere collusion of words to beguile the simple: For the voice of God speaking in Scripture, is nothing else but the very text of Scripture, the words and sentences uttered in Scripture, as I have elsewhere often declared. Was it their industry & labour in conferring reading & finding out the true sense of Scripture? But this industry was also deceivable as I have invincibly demonstrated 
Our gospellers have not the true Christian faith concerning any article whatsoever.  in the first controversy of my Antidote. Therefore Protestants could have no revelation from Scripture, wherreby they might be infallibly certain (which is necessary to saith) of the truth they delivered. Yea although they should have lighted upon the true meaning of some essential article of belief, yet that article so taught and believed, because they so interpret that place of Scripture, was not any article of Christian faith, not that divine faith, which we are commanded to embrace: but a mere humane verity, a humane faith. The reason is, 
In the 9 chapter of this third part.  because the thing believed causeth not faith, but the infallible motive for which we believe it; that motive in Protestants is altogether fallible, as hath been elsewhere more largely convinced: Therefore the revealed truth 
Luther in expo. Ep. ad Galat. cap. 1. folio 215. printed add Wittemberge by joan. Lu●●. 1954.  which they believe is also fallible.  
26. Besides, Truth revealed to Protestants in holy Scripture, is not sufficient for their Legantine power, unless the legacy also or charge of preaching be committed unto them. It is not enough (saith Luther their chief Patriarch) for a man to have the word and purity of doctrine, but also he must be assured of his calling, not of his calling only to Prieststood by the shell (as you term it) of succession, or ceremony of ordination; but of his calling and commission given to preach, and recommend unto posterity the kernel of 
Luther ibidem & folio 276.  doctrine. This Mission, this vocation he must also have, and that from men, or else although thou wert, as Luther saith, wiser than Solomon, wiser than Daniel, if thou be not called, more than hell, beware thou cast not out a word. And many leaves 
jerom. 23. v. 21.  after he protesteth of himself, that although he could deliver souls from error and damnation by his wholesome doctrine, yet he ought to commit the matter to God, and not to preach 
Ezech. 13. v. 6.  unless he be called by men. For such as do otherwise he termeth them, impostors, miscarried not with a good but a wicked spirit. They are those of whom jeremy and Ezechiell forewarned us: I sent not the Prophets and they ran, I spoke not unto them & they prophesied: They see vain things; and they divine lies saying: our Lord saith, whereas our Lord sent them not.  
27. Therefore albeit we should suppose that these new Gospelers, had, as Master Mason insinuateth, power from us to preach truth (which notwithstanding is most false): yet when they began to preach other doctrine than was delivered unto them, other than was put into their mouths by their predecessors, therein they lost their calling, ran of themselves, preached of themselves, not sent from God with extraordinary miracles, nor yet from men with ordinary commission to publish that faith. For as he who hath authority 
A● Ambassadors who altar the legacy of their Prince are not therein to be termed his Ambassadors: no more can Protestant's be said to be sent to alter the commission of those that sent them. Optatus l. 2. contra Parmen.  from his King to deliver an Embassage, if he altar or change the Massage of his Prince, he cannot therein be truly said to be his legate or Ambassador, especially if the King recall, or countermand whatsoever he proposeth contrary to his mind. No more can Protestant Ministers though rightly ordered, and lawfully called; maintain their calling or vocation to preach any other truth, than such as was commended unto them: much less if our Bishops reverse their commission, contradict their doctrine, & labour by all means utterly to suppress it. For who doubteth but that such as have power to communicate, have power also to revoke, moderate, and restrain the authority which they give. And whosoever persisteth after the revocation, or whosoever altereth the tenor of his commission; he runneth not sent, he prophesieth that which our Lord never said, nor any of his servants delivered unto him; he is therein, as Optatus wittily jesteth at Victor the Donaeist, A son without a Father, a Novice without an instructor, disciple without a master, follower without a predecessor; prodigiously borne a preacher of himself, teaching a lesson which he never learned of any before. For to go back and say with M. Mason that God by Scriptures revealed it unto him, is no authentical or sufficient calling, because generally all heretics boast of the like revelation, all pretend their Mission and calling by Scripture. That the Donatists, the Circumcellians, the Arians arrogated, and had as good warrant 
God leaveth not Scripture to every ones private exposition but to the interpretation only of his Church.  for the true meaning of Scripture, as any Protestant hath for his exposition. Wherefore to avoid the confusion, & occasions of error which might ensue, of leaving the Scripture to the particular interpretations of private men, it pleaseth God to unfold the true sense & meaning of his will to the public Pastors & preachers of his Church; to them he infallibly delivereth the inheritance of truth, of them only we must seek it, to them we are bound to repair to have it opened unto us, from them alone we can have our vocation to preach it. Otherwise every mad and fanatical spirit, might fond device, as Protestants do, what constructions, what revelations he list.  
28. This reason john Caluin the chief Architect of M. Mason's religion assigneth, why God teacheth not either by himself, or by Angels, but by the voice and 
Caluin in c. 59 Isa.  speech of men. This order (quoth he) God hath settled in his Church, that they may vaunt themselves in vain to be ready to obey him, who reject his ministers. Therefore he commandeth the word and doctrine to be required from the mouth of Prophets and Doctors, who teach in his name, and by his warrant, lest we foolishly hunt after new revelations. If this be so, how durst your M. Caluin? How durst our sectaryes deliver a Gospel they never took from the mouth of any Prophet or Doctor? 
Caluinus contra errores Serueti.  With what face do they vaunt of obeying God, when they disobey his ministers the interpreters of his will? How shall we know that they who follow not the settled course prescribed by him, do not foolishly hunt after new revelations? Michael Seruetus forsook that ordinary way, he used the like pretence as M. Mason doth of revelation from Scripture, & the same Caluin inveighed against him. That like another Mahomet he rose a restorer of a new world, with a new and unknown revelation; Is not this (saith he) to make void the whole glory which Christ hath gotten? By thy own saying I condemn thee and thy fellows o ungracious servant. For by the same argument thou o Caluin art like another Mahomet, 
Caluin & his followers come like Mahomet with new revelations.  the English sectaryes progenitors like so many Mahomet's; who contrary to the public truth received in the Church, challenged another, revealed to them out of holy Scripture. With whom I reason thus: When Cranmer in England, or any other began to vent their reformed Gospel, either the same Gospel was preached by some lawful Pastors in some parts of the world, or not? If it were not? The Church of Protestants was no where extant, the glory of Christ's Church in their conceit was wholly extinguished. If it were? Fron those Pastors, our sectaryes should have derived their succession. To them they ought to have gone for their holy Orders.  
29. Or if the shell of ordinution from the Priests of 
Tertullian in praes. ca 20.  Antichrist, was good enough for their Antichristian synagogue, at least from them they ought to have taken 
rraducem fidei & semina doctrinae.  their letters patents, and commission to preach. From them they should have gleaned the kernel of doctrine, they should have drawn from those pure Churches, the line of faith and seeds of doctrine, as Tertullian avoucheth: 
Aug. l. 5. de baps. contra donatist cap. 26.  which advice S. Cyprian also giveth, and S. Augustine much commendeth it saying: That which he (Cyprian) admonisheth that we repair to the conduit head, that is, to Apostolical tradition, and from thence direct the pipe to our times; is an excellent 
The succession & propagation of truth which here we seek cannot be learned out of Scripture. 2. Pet. ●. v. 16.  thing, and without doubt to be observed, especially seeing in this mark of succession it is not the bare truth for which we inquire, but the propagation, tradition, reception, continuance, & lineal descent of the truth: how it hath been conveyed by Pastor to Pastor in all succeeding ages: how taught, how believed from the Apostles days even unto ours? This cannot be learned out of Scripture, because it followeth after the Scripture; The succession of doctrine came after the Scriptures were written, how shall it then be proved by the precedent Scriptures? which were in the Apostles time, who indicted them, depraved and 
Athanasius ora. 2. contra Arian.  perverted by some to their own perdition, as S. Peter witnesseth: and why may not such depravatours much more be now? How can the Scriptures bear witness of the publication, progress, & true perseverance of that, 
Eos qui aliunde quam a tota successione Cathedrae ecclesiastica originem fidei suae deducunt haereticos esse.  which fell out many years after their authors & compilers were dead? So that for the true doctrinal, you must needs have recourse to the true Pastoral succession: which are inseparably chained and linked together. To leave this way and endeavour either by Scriptures, or by any other means to vphould the continual descent & propagation of faith, is an evident brand or note of heresy, as S. Athanasius anoweth saying: They are heretics who derive the origen of their faith any where else, then from the whole succession of the Ecclesiastical chair; which he accounteth 
Aug tract, 37. in joan.  there an excellent, and an admirable way to fi●d out an heretical sect. And S. Augustine affirmeth, That to be the Catholic faith which coming from the doctrine of the Apostles is planted in us by the line of succession. S. Irenaeus also more ancient 
Irenaeus l. 4. cap. 45.  than he saith: With whom the succession of Bishops from the Apostles time downward remained, these are they who conserve our saith, & do expound the Scriptures unto us without danger.  
30. By this time thou perceivest (courteous Reader) the perverse & unto ward course of Protestants, who departed from the Pastors of the Church to the written word: whereas they should have repaired to her Pastors, to have learned without danger the meaning of that word. Thou perceivest the beggary, or nullity rather of their profane & secular ministry, which undertaketh the care of sonles, without any true election, ordination, succession, or mission. Thou perceivest how vainly they confide in their revelations from Scripture, who have no certain rule, or public warrant (as Catholics have) to know whether their revelations proceed from God, or no. Thou seest how they bear about them the earemarke of heretics, in deriving their faith from another Origene then the line of Apostolical succession. Thou seest how dangerously they usurp the function of Pastors, who are wolves, robbers, and soule-killers of the sheep, so deadly bought with the blood of Christ.   

CHAP. XXI. In which the Beginning, Propagation, & Continuance of the true Faith is proved to be a Note of the true Church, and only to appertain to the Roman Church, which never altered the Faith it first received from the Apostles.  
I SAY prophesying of the true Church, and of the very place from whence 
Isay 2. v. 3.  the preaching of the evangelical gospel should begin, said: The law shall come from Zion, and the word of our Lord from 
Act. 1. v. 8.  jerusalem. Our Saviour doth not only assign the same beginning, but foretelleth 
Luc. 24. v. 46. 47.  the growth, increase, and continuance thereof, in these words: You shallbe witnesses unto me in jerusalem, and in all jury, and Samaria, and even to the utmost of the earth. And, 
Matth. 13. v. 37. 39 item 24. v. 14.  It behoved penance to be preached in his name, and remission of sins unto all nations, beginning at jerusalem. Then he averreth that the seed of his word, thus sowed in the field of the world, should increase and grow until the harvest; That is, until the last day, until the consummation of all things. Hence S. Augustine 
Aug. de unit. Eccl. cap. 10.  maketh this illation: Let us therefore hold the Church designed by the mouth of our Lord from whence it is to begin, and how fare it is to be dilated; it is to begin at jerusalem, and to be dilated into all nations. Where he often saith it shall persevere 
Ibidem c. 5.  until the end of the world. This mark is distinct from those which I have explained heretofore, because I speak not here of the universal being of the Church, but of the manner how it came to be in all nations; 〈◊〉 of the successive line of pastoral doctrine, but of the order how it also continued for ever.  
2. After which sort it is to be reduced to the precedent note of Apostolical succession, and such Churches as are thus derived from those which the Apostles planted, 
Tertull. in praes. count. haer.  may be truly called, as Tertullian affirmeth, Apostolical Churches. But the Church of Rome only can show how it began at jerusalem, how it grew, and spread itself into all nations, how it still persevereth whole and entire in all the points of faith she first sucked from the Apostles 
The Apostolical faith is to be known not by the private expositions which now are devised, but by the general interpretations of Scripture which have been delivered from time to tyme.  breasts: Therefore she alone is the undoubted spouse of jesus Christ. For we do not here intrude ourselves to the Apostles times, and lay claim, as Protestants and other heretics falsely do, to the Apostolical faith, but to the preaching, propagation, & continuance of that faith; not to the new interpretations which now are made of the written word, but to the received expositions, which from time to time, from country to country, from jury to Rome, from Rome to all nations have been infallibly gathered, and faithfully delivered out of that sacred word. Of this our sectaryes are so destitute as they had not any Priest or Bishop, Clark of layman, woman or child, in the whole world, who preached unto Luther their first beginner, and delivered unto him, or any other of his consorts their Protestant doctrine. Therefore Master Mason retire to as you have heard to the revelation of Scripture, made in England to Cranmer, Latimer, Ridley and their fellows; others to the like revelations made to Luther at wittemberge, to Caluin at Geneva, 
Mason l. 1. chap. 2. fol. 11.  to Oecolampadius at Basil: from thence they derive the propagation or revival of their Gospel, which lay dead before for many ages. And that which Saint Augustine 
Aug. l. de unit. Eccl. cap. 17.  condemned in the Donatists of no less than blasphemy, to wit, that the good seed of heavenly truth, which was sowed by the Apostles, and Apostolical men in all the world; and which was there to grow until the harvest, should have perished out of those places, and be sowed a new out of Africa. This I say which he accounted in them a most detestable blasphemy, is revived again by our late Sectaries, who as wretchedly dream, that the same seed was decayed in their days, or covered at least from the view of the world, that it had not any public Pastors to preserve it, Doctors to water it, preachers to sow it; but it must be sowed a new by Cranmer out of England, by Luther out of Wittemberge, out of Geneva by Caluin: whose folly I impugn with Saint Augustine's words. For as his enemies furnish our Sectaryes with objections: so he armeth us with  answers. Let them (saith he) search the Scriptures, and against so many testimonies which proclaim the Church of Christ to be spread over all the world, let them 
Aug. de unit eccl. c. 4.  bring but one as certain and manifest as those, by which they demonstrate the Church of Christ to have perished out of other nations, and only to have remained in Africa, as though it should have another beginning, not from jerusaelem, but from Carthage, where first they set up a Bishop against a Bishop. Or as we may apply it to our purpose, 
Whitak. count 2. q. 5. cap. 1. The Apology of the English Church pa. 4. chap. 4. Caluin libro 4. instit 1. c. 7. §. 24. Fox acts and mon. pag. 400. and pag. 402. Oecolampadius upon his tomb at Basill, is called Euangelicae doctrinae Author primus. Bu●er ●●. An. 36. ad. Episco. Hereford, calleth Luther primum Apostolum purioris ●uangelij Ioachim Camera. fratrum orthodoxae Eccles. pag. 161. calleth ●uther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from England, from Wittemberge, from Geneva, where, by Bishops of Priests lately sprunge up, are scattered abroad new seeds of belief, contrary to the sowings of all other Bishops, and Priests. In so much as their own followers attribute unto them, The Restauration, The Bringing to light, The first Beginning or Rebudding of the Gospel, The Reedification of the desolate ruins of Religion, The Opening of a vein long hid before, The Rising of aebeame of truth then unknown and unheard. They call them the first Authors, first Masters, first restorers, first Apostles of their evangelical strange ●●d new reform doctrine: For themselves also entitle it new ●●d strange. And another of their favourites averreth that ●uther received not his faith either from hus or Wick●iffe, but was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed of himself, by the help no doubt a● he imagined of holy Scripture. A plain demonstration that the Protestant faith is not that, which beginning first at jerusalem was diffused over the world, and from Pastor to Pastor descended, by the Apostles prescribed way of preaching unto them. Now let us see whether this property belong not to the Roman Church.  
3. Our adversaries cannot deny but that the Christian faith first preached at Rome came from jerusalem, either by Saint Peter as the whole cloud of Fathers, and greatest torrent of Protestants bear witness; or at least by S. Paul who continued the same preaching, and was there under Nero crowned with martyrdom. Likewise that the same faith was propagated into all Nations, the Apostle also testifieth saying to the Romans: Your faith is renowned 
Rom. 1. v. 8.  in the whole world, and Saint Irenaeus calling it, the greatest and most ancient Church of Rome, known to all the world as founded by the two most glorious Apostles Peter and Paul, addeth 
Irenaeus l. 3. c. 3. adu. haeres.  immediately after, that unto this Church in respect of her more mighty principality, it is necessary that all Churches agree and have access, that is to say, all faithful people wheresoever they live. In which Church the tradition that hath descended from the Apostles, 
Whitak. in his ans. to Doctor Sanders 2. demonst. Fulke in c. 22. Thessa. sect. 7. Reynolds in his 5. conclus.  hath ever been kept, by those that live in any place of the world. For this cause our adversary's confess that it was our mother Church, a most pure excellent and flourishing Church. And so continued for some few ages. But since say they it is degenerated into a bastard Church, into an adulterous Church. Wherefore the only thing I am to prove, is that the Roman church never ceased to be the true church of jesus christ, or which is all one, that it never altered her religion, never changed in any essential point, from the purity of faith which the Apostles together with their blood (to speak with Tertullian) poured into it. Which I first demonstrate 
Tertullian in praes. contra haer.  with this common argument, often heretofore insinuated.  
4. The diuin providence hath preserved inviolably the truth of his Gospel in the person of succession & invisible descent of Bishops, Priests and preachers, in some place or other: for he hath apppointed a perpetual generation of Apostles, Prophets, Evangelists, Pastors, & Doctors, to continue in his Church; until we meet all into the unity 
Ephes. 4. v. 13.  of saith and knowledge of the Son of God, that is, until the last day. The final end or cause was, that now we be not children wavering and carried about with every wind of doctrine. So that 
Ibidem v. 14.  as an orderly rank of Pastors and preachers was still to remain, even so the link of heavenly truth, is perpetually chained thereunto by the holy Ghost: in so much as the gates of hell, and all the might of Satan shall never separate them: but no other row of succeeding Pastors can be named, besides those of the Roman Church, or such as descending from them in all parts of the world, have likewise agreed with them in faith and doctrine: therefore they are the Doctors and Pastors, which our Lord hath appointed to abide in his Church, unto the work of the ministry, unto the edifying of the body of Christ, until 
Ephes. 4. v. 12.  we all meet in the unity of faith.  
5. Secondly that Church which once was the chaste and undefiled spouse of Christ, can never cease to be his 
Three only ways can a true Church fail by Schism heresy or apostasy. Schisma est recessus. vel divisio ab unitate ecclesiae.  spouse, or lose the integrity of saving faith: unless it be divorced from him by schism, heresy, or apostasy. Schism cometh from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is defined a departure or division from the unity of the Church, by which the band and communion held with a former Church is broken, and cut off. Heresy as it is now generally taken, is a wilful election and firm adhesion to some private and singular opinion, or rather error, contrary to the general approved doctrine of the Church, and it is derived from the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to choose, or voluntarily to prefer one thing before another. Apostasy, is a defection or revolt 
A description of heresy.  from God, in such manner as it renounceth his faith, & casteth of the very name and title of a Christian, by embracing judaisme, Turkism, or Paganism. But the Roman Church which once sincerely professed the faith 
Of Apostasy.  of Christ, never divided itself by Schism from the body of other faithful Christians. It never broke the communion, or went forth from the society of any elder Church. 
The Roman Church never failed any of thes ways. Not by Schism.  Or if it did, tell us whose company it left? From whom it went forth? And where was the true Church which the Roman forsook? The Grecians and other schismatical Churches, have separated themselves from her, but she never went out or revolted from any. Likewise the Roman Church hath at no time by voluntary election, made choice of any singular or new opinion, disagreeable to the common received doctrine of the Christian world. 
Nor by heresy.  It hath cleaned in no age to private articles, or propositions of faith, which were not at the same time generally maintained in the Church of Christ. For who did ever 
Nor yet by Apostasy.  tax the Roman Church of novelty or innovation in this kind? What true Church did ever disclaim from this singularity or heretical pertinacy in the Roman Church? Did it betwitch all nations in a moment with detestable heresy? And was no man left to discover the 
M. Napp●r upon the revelation p. 66. and 68 item p. 43. & 63. Melancthon in locis postremo editis. Beza confess general. c. 7. sect. 12. Humphrey jesuitis. 2. part pag. 6●4. Whitak. contro. 2. q. 4 fol. 144. Fulke in his answer to a counterfeit Catholic pag. 36.  infection? It can not be. Much less did it departed from Christ by the crime of Apostasy, which necessarily presupposeth a departure from the true Church, and a revolt from the openly professed faith, with the renouncing of Christianity and falling to infidelity? Wherefore seeing by no other means a Church once true, can possibly decay; the Roman Church which by neither of these ways, hath strayed from the truth, persevereth still the Church of Christ unstained in her faith.  
6. Thirdly if the Roman Church ever failed, I ask when? By whom? Under what Pope, or Emperor it first began to play the adulteress? Master Napper maintaineth, that it did first degenerate about 300. and thirteen years after Christ, by the means of Pope Silvester. Melancton about the four hundred twenty, by the usurpation of Zosimus. Beza about the four hundred and forty by the arrogancy of Leo. Doctor Humphrey about the five hundred ninty seven by Gregory the great, whom he termeth the first Pope and leader of the Popish dance? Why taker and Fulke about the six hundred and six, by Boniface the third & his successors. For Whitaker affirmeth, All that followed Gregory to be true Antichrists. Many other dissensions there be amongst them. Because the Centurists sometimes say, that it began to be corrupted in 
Cent. c. 4. col. 71. 79. 80. 81. etc. Cent. 2. c. 4. col. 55. Cent. 1. cap. 10. col 571. etc. & 584. and. c. 4. col. 54. Et convenientia testimonia non erant. Marc. 14. Daniel 13.  the three hundred, sometimes in the two hundred year after Christ. Other while they ascend higher, and find corruptions even in the Apostles days. But as the disagreement of the two wicked judges in accusing Susanna, one affirming she committed adultery under one tree, another under another, was a most apparent testimony in the judgement of all people, of her unstained chastity, & their inveterate malice: So if another Daniel would now determine our cause, this variance of our adversary's in appeaching the Roman Church, one avonching she revolted from Christ and fell into her spiritual adultery under one Pope, Another under another. One in the time of Silvester, Another of Leo, A third of Gregory etc. must needs be an evident token of her unchanged faith, and their new forged slanders. For why do you dream Master Napper, that in the days of Saint 
Napper upon the revelation p. 66.  Silvester, and by his default, the Roman Church decayed? Because (saith he) than Constantine the Emperor gave to the said Pope Silvester, the town of Rome, and gave unto him the triple Crown to be crowned therewith, in token that he made him supreme head over all the Churches, in Asia, Africa, and Europe, as his gift, contained in the decrees distin. 96. For the like challenge of supremacy, Zosimus, Leo, Gregory, and Boniface, are accused as the destroyers of the Church, and first usurpers according to Protestants of that universal and Antichristian dominion. Howbeit I have apparently convinced in the second book of my Antidote, That the Supremacy was neither given by Emperors, either by Constantine to Saint Silvester; or Phocas the Emperor, to Boniface the third: nor yet usurped by Zosimus, Leo, Gregory, or any other: but that it was imparted immediately from God to S. Peter, and made hereditary to his Successors. Which Constantine the Great plainly confesseth in the very deed of gift, or Charter of donation which he mad●: when resigning to the Pope the City of Rome, Italy & the western Provinces, 
In ipso Edicto donationis quod habetur Tomo 1. Concil. fo. 296. apud Binium. Quoniam ubi principatus sacerdotum & Christianae religionis caput ab Imperatore caelesti, iustum non est, ut illic Imperator terrenus habeat potestatem.  he departed to Constantinople: Because (said he) Where by the heavenly Emperor, the principality of Priests & head of Christian Religion is placed; it is not meet the earthly Emperor should bear any sway. Therefore not the spiritual dignity or supreme headship, which Constantine a little before deduceth out of the words of our Saviour spoken to Peter, whom he there calleth the Vicar of Christ: but the temporal territories, lands, and revenues, were the endowments of the Roman Sea, which he bestowed upon S. Silvester.  
7. And the very centurists testify that before Constantine the great the supremacy of Peter, & consequently of his successors, was acknowledged by Tertullian, of whom they writ: Tertullian doth seem not without error, to think that the keys of the Church were only given to Peter, and that the Church was built upon him. They blame also S. Cyprian for affirming; that the Roman Church is the Chair of Peter, from which all the unity of Priesthood proceedeth. Likewise Cyprian, say they, hath diverse other perilous opinions, about this matter; as for example, that he toeth the office of true Pastorship to ordinary succession. A little before they accuse him and three other Fathers of his time saying; Cyprianus, Maximus, Vrbanus and Salonius, do think that one Bishop must be in the Catholic Church, to wit one chief as head of the rest. All these flourished before the days of Constantine. So did Origen, and Hippolytus 
Matth. 16. versus 18. 19  Martyr, who subscribed to the primacy of one supreme Pastor. Again if S. Silvester were the first Prelate, by whom began, as M. Napper blattereth, the horrible & detestable Kingdom of Antichrist; the first general Council 
Centur. 3. c. 4. col. 84.  of Nice, (authorized in England by Act of Parliament) in which he presided by his legates Hosius, Vitus & Vincentius, & which he after ratifyed and confirmed, did favour and 
Ibidem col. 84. & 85.  uphold his Antichristian tyranny, If Zozimus were the man, S. Austin was a limne of Antichrist, who notwithstanding he was Bishop of Africa, obeyed his injunction 
Origen ho. 5. in Exod. & ho. 7. in Lucam Hi●ol. in ora deconsum. mundi. Napper. p. 67 Cedrenus in compend. histo, Photius libro de 7. concilijs. Damasus in Pont, August. Epist. 157.  of necessity, as coming from his superior. The African Bishops likewise, over whom our adversary's accuse him of encroachment, for challenging the right 
Prosper Con. collat. cap. 41.  of appellations: even they (I say) were abettors of Antichrist, to whose decrees Pope Zozimus (as Prosper writeth) added the authority or strength of his sentence, and to the cutting of the wicked with the sword of Peter, armed the right hands of all other 
Prosper in chronicis.  Prelates. A Council held at Carthage of 217. Bishops, and the whole world did partake with Antichrist: for that Council sent unto Zozimus their synodical decrees, 
Concil. Calcedom in relation. ad Leonem quae habetur Tomo 2. Conci. act. 16. pa●. 139. apud Binium Leo Sermo 2. in anniassump. s●u.  which being approved, saith Prosper, throughout the whole world, the Pelagian heresy was condemned.  
8. If Leo were the first by whom the Church, was ruined, and throne of Antichrist advanced; why do Protestants allow of the Ecumenical & sacred Council of Chalcedon? Which three times gave him the title of holy, acknowledged him their head, and themselves his members; humbly supplicated unto him to ratify and confirm their Canons. How doth Leo, writ thus of himself; When our exhortations are sounded forth in the ears of your Sanctity, imagine him (to wit S. Peter) whose person we represent to speak unto you: because with his love and affection we admonish 
Libro 1. ep. 1. libro 6. ep. 19 libro▪ 1. ep. 76. l. 4. ep. 33. libro 7. iud. 2. ep. 2. l. 7. ep. 32. l. 1. ep. 72. 75. l 11. ep. 50. 53. l. 7. indic. 2. ep. 112. libro ep. 15. libro 9 indict. 4. ep. 61 l. 4. ep. 15. 50. 55. libro 1. ep 19 l. 4. epist. 9  you: and we preach no other thing unto you then that which he taught. With what face could he have delivered this, in such a public assembly, if he had coined any new Gospel, or taught any other doctrine, then that which was preached by S. Peter? But if S. Gregory, as most Protestants accord, was the last good and first Antichristian Pope, then in his days some monstrous innovation was brought not only into the Roman dioceses, but into all the Provinces and Churches of Christendom, which communicated with him, as appeareth out of his Epistles to the Bishops of all countries, of Sicily, Corsira, Sardinia, Africa, Numidia, Hispania, Gallia, Anglia, Hibernia, Grecia, Dalmatia, over whom he exercised the sovereignty of his supreme jurisdiction: yet he innovated nothing therein, nor delivered any other new doctrine not taught before, as I demonstrate. 1. By all these and other Bishops of his age, who never appeached S. Gregory of any usurpation of right, or novelty in doctrine, to which they would either have opposed themselves, or have complained of it; or would have mentioned it at least. 2. By S. Gregory himself who findeth no fault with any of his Roman predecessors, for want of challenging their due, or for not agreeing with him in all points of faith, as Protestants every where reprehend and task their ancestors with variance from them, in sundry assertions. 3. By diverse learned Fathers of the precedent ages, out of whose writings I have already among my Thirty Controversyes clearly proved, and out of Scriptures also deduced, every article of importance, of which our Gospelers attach S. Gregory. 4. By the Magdeburgian and other Protestants, who confess the like points of doctrine to have been maintained in those former centuries. 5. By the communication he held with all nations, to which he neither prescribed any new faith, nor did they object any new thing ordained or delivered by him. 6. By his reprehension of john the Patriarch of Constantinople, for challenging the title of Universal Bishop; which if himself had also usurped, he would never have been so bold to control in his competitor: Or if he had been so bold, some or other would 
In 6. synod. act. 4.  have blamed him for it. 7. By the subsequent age in which the sixth general synod was celebrated, whereunto both the casterne and western Bishops assembled, the legates 
The words of Pope Agatho his Epistle for the integrity of the Roman saith.  of Pope Agatho, the patriarchs of Constantinople, Alexandria and Antioch either by themselves or by their substitutes, who uniformly condemned the new devised opinion of Macharius, concerning the unity of Christ's wills and operations: In S. Gregory, in the Roman Church, no novelty was reprehended, but ●● Epistle of Pope Agatho was publicly read in the presence of the Emperor & the rest of the Bishops, wherein he protested of the Roman Church, that it hath never been found through the grace of God to have strayed from the path of Apostolical tradition. And no man neither of the Greek or Latin Church, no not so much as Macharius himself excepted against it, although it would have weakened the authority of Pope Agatho, and availed him much if any such ranker of corruption had crept into the Apostolical sea. Nay that very Epistle was after approved by the whole Council, 
Ibidem act. 8.  which they would never have done, if S. Gregory could have been touched with any superstitious or new broached doctrine.  
9 The same argument with most of the former convince the like in the behalf of Boniface the third, who lived many years before Pope Agatho, and before this Epistle of his was generally allowed. Lastly if S. Gregory, or Boniface the third, with the rest that followed be, as Humphrey, Fulke, Whitaker, & all Protestants commonly 
Humphrey, Fulke and Whitak. in the place before cited.  depose, mere Antichrists, and such as depended of them Antichristian prelate's; what do they think of the definitions made, and men condemned by Agatho and his adherents in that 6. general synod of 289. Bishops, which was celebrated in the age of our Redemption 681. above 20. years after Boniface his decease, against Macharius Sergius and the rest of the Monothelites, who feigned one will and operation in Christ. What I say do Protestants think? first of the men, were they heretics? For disobeying the sentence of Antichrist and his imps? Then of the contrary doctrine there defined? to wit, That as Christ hath two several natures, so two several wills and operations? I ask them whether they embrace this as the orthodoxal & Apostolical faith, or renounce it with the Monothelites as diabolical and Antichristian doctrine? Is it Antichristian? Avaunt then and range yourselves with those Hellish catyffes, who by confounding the wills, abolish the natures, extinguish the merits, destroy the incarnation, and frustrate the redemption of the son of God. Is it the orthodoxal & Christian faith? How was it then decreed and maintained by the Prelates of Antichrist? Every Kingdom (as our Saviour in like case reasoned against the jews) divided against it 
Luc. 11. us 17.  self, shallbe made desolate, and house upon house shall fall; and if Satan also be divided against himself, how shall his Kingdom stand? So if Antichrist and his whole army fight against themselves, if they uphold the truth of Christ and so mainly persecute and extirpate their own errors, how shall they stand? How shall they be advanced and extolled against God? Was this a repugnant reason, to show that our blessed Redeemer, did not in Beelsebub the Prince of devils 
Ibidem v. 15. & 28.  cast forth devils: But in the fingar of God, whose Kingdom he preached? And is it not as forcible to prove that Antichrist by his own mouth, never condemned his Antichristian doctrine; never defined the true Christian faith: but that it was the fingar of God, the voice of the holy Ghost, which spoke in his Church, was delivered by his true Pastors, in that sacred holy, and divine assembly. What can Protestants answer to this invincible argument? Will they neither join with the Monothelites, nor yet admit that Ecumenical Council to be the mystical body, & true spouse of Christ? They must then find out some other Church in that age, some other preachers besides those, of whom both East and West, Greeks' and Latins, the whole Christian world never had any inkling before.  
10. But although they have nothing here to reply, yet let us hear what they say to the former interrogatory of the Roman Churches decay: when, and by whom it fell out. Whitaker answereth, It belongeth not to us to count the times, and moments, in what year or day, that defection 
Whitak, contro. 2. q 3. c. 1. folio 184. Ibidem contro. 2. q. 5. c. 3. fo. 312. powel in his consideration of the Papists suplica. pa. 43.  began. And then, We cannot name any certain year in which their Church began to be changed. Which Master powel also confesseth with him. Therefore we may well conclude that it never changed or altered her belief, because it could not be that a Church universally spread, famously known, which had the eyes of all men cast upon her, enemies on every side to pry into her, all sorts of nations consorting with her, innumerable authors writing of her, should change her faith, her Religion, her worship of God, which are of all things most remarkable, and no man to perceive that strange revolution. The time is known, the persons are named, the heresies recorded, by which all other Patriarch a● seas have been 
〈◊〉 in ele●●be verbo Macedonianis.  corrupted with error. For example in the year of out Lord 359. Macedonius defiled the se● of Constantinople, with impugning the divinity of the holy Ghost. About the same time Georgius Cappadox, intruded into the sea of Athanasius, profaned with Arianisme and many 
Nicepho. Calli. hist. Eccle. l. 9  other sacrileges the Church of Alexandria. In the year of our Redemption 273. Paulus Samosetanus stained the sea of Antioch, with the blasphemy of the Ebionites, affirming our Saviour to have taken his beginning 
Aug. I'd haer.  from the Virgin's womb, and not to have descended at all from heaven: with the heresy also of Sabellius as Epiphanius 
Epiphanius baer. 65. Euseb. l. 7. c. 22. & 24. leron. ep. 61. ad Pammach. jer. in chronic.  writeth. john the Patriach of jerusalem second of that name, infected his sea, about the year of our Lord 386. with the errors of Origen; which had been before about the year of our Redemption 351. invaded & polluted also by the Arians.  
11. Besides we can tell who checked and controlled, who opposed themselves against these mighty heretics. For Damasus the Pope, with the first Constantinople Council condemned Macedonius. Georgius 
Theodo. l. c. 11. Tom. 1. Concil. f. 10. apud Binium Athana. ad solita. Nazian. orat. in liudem Athana. Lucifer. pro Atha. l. 1. &. 2. Vide Eusebium libro 7. c. 23. 24. jero. ep. 61. Pamma. Ruffin. in explic. sim. Nazian. in carm. de vita sua. who lived about the year of our Lord 380. Geiasi●● in decreto habito de Apochriphis Scriptures: habetur apud Binium tom. 2. eoncil. folio 264. They made that decree the year 494.  Cappadox was resisted and impugned by Athanasius, by S. Gregory Nazianzen, by Lucifer Calaritanus. Paulus Somasatenus by a Council held at Antioch, in the year of our Lord 274. john the Patriarch of jerusalem by S Jerome, and S. Epiphanius. Thus unless you set down the time, the Pope, the heresy by which the Apostolical sea was defiled with superstition; & who they were that opposed against it, it is evident which Ruffinus writeth, that, in the Church of the Roman City, no heresy ever began, and the ancient custom is there observed. Evident, which S. Gregory Naziazen testifieth of his age: That old Rome from ancient times hath the right saith & always keepeth it, as it becometh the City which overuleth the whole world, always to believe rightly in God. Which Gelasius with 70. Bishop's witness for theirs: That the chief seat of Peter the Apostle, is the Roman Church, not having any spot or wrinkle or any such thing. Which Theodoret for his. That this holy Sea holdeth the flerne of government over all the Churches of the world, as for other causes, so for that it hath still remained 
Theodoret epist. ad Rena. he wrote the year 450.  ●oyde of the stench or ill savour of heresy. Which john the Patriarch of Constantinople, which Agatho, which Regino, which Rupertus affirm for theirs. john the Patriarch of Constantinople and second of that name saith, In the Apostolical Sea, (speaking of Peter's) the Catholic Religion 
johannes Constan. 2. in epist ad Horm. habetur Tun. 2. council. about the year 517.  is always kept inviolable. Agatho you have heard already. Regino averreth, That the seat of Peter could never be entrapped by heresy or false doctrine. Rupertus, The Roman Church more strongly built v●on the rock of Apostolical saith, hath stood vnshaken, and hath always condemned the heresies both of the Greek Church, & of all the world.  
12. Moreover not only the ruins of these renowned seas, but the fall of every particular Church, is registered 
Regino in 2. libro Chronico. he wrote in the year 890.  and diuulged by the watchmen of God's house, by the vigilancy of Catholic Pastors: whose care and diligence to keep the unity of faith inviolable, & discover the changes which might creep into all Cathedral Seas hath been such, as besides the Sacrament of Ordination, these cautions they used with every new elected Bishop. 1. He was wont to send communicatory letters containing 
Rupertus libro 2. de diui. office c. 22. ●e lived about the year 1100.  the profession of his faith to all provinces abroad, especially to Rome, which was called Synodican dare as S. Cyprian mentioneth of himself, & of Sabinus a Spamnish Bishop. S. Ambrose likewise of his election. The second was if any broke the line of succession, or altered the tradition of faith, the like notice was given of him; as of Cerdon, of Eutiches, of Paulus Samosatenus, and of certain Novatian 
See this more largely in Stapleton contro. 1. q 4 or ●. de principijs fidei doctrine. Cyprian. libro 4. ep. 9 and lib. 1. ep. 4. Ambro ep. 82. Irenaeus libro ●. c. 4. Leo ep. 9 Euseb. Phamphil. l. 7. c. 24. Cyprianus l. 1. ep. 3. & 4. Leo epist. 68 Sozom. l 7. c. 8. Theo. l. 5. histo. eccles. cap. 9 in epis. Synodo.  Bishops, mentioned by Irenaeus, Leo, Eusebius & S. Cyprian. The third was the confirmation of the Roman Bishop, by whom the election of every new Bishop, was accustomed to be ratified and confirmed. So Leo the great confirmed Proterius Patriarch of Alexandria; Damasus confirmed Nectarius Patriarch of Constantinople, 
Sop●o. ad Honor.  Honorius confirmed Sophronius Patriarch of jerusalem. The fourth was to matriculate as it were, or unroll in the Church books, or public records, the names of such as agreed with the rest in faith & profession, thereby to commemorate or remember them in the time of the dreadful sacrifice of the Mass: which was in diptyro nomen habere, and withal cancelling the memory or names of such as dissented from them in matters of faith: which Hormisda the Pope strictly commanded to be put in 
Hormisd● in epist. decretal. ad Episcopos Hispaniae And see Damasus in his epistle to the Eastern Bishops against Apollinaris ● apud Theo. l. 5. c. 10. Greg. in Regist. l. 4. ep. 2. indic. 2. Ibidem l. 4. ep. 34. item libro 6. ep. 64. Cyprian l. 1. ep. 4. Whitak. contro. 2. q. 5. c. 3. f. 312. Spark in his ans. to Master john d'Albins.  an Epistle of his to the Bishops of Spain. All these cautions continued in the Church even until the days of S. Gregory the great, of which he in particular maketh mention. Therefore it was impossible that any one of unknown saith, as S. Cyprian teacheth, should usurp an Episcopal Sea. Impossible for any Bishop to stray from the ancient doctrine, without public notice taken of it. Much more impossible for the Roman Bishop: As impossible for the Roman Church which always flourished in the view of the world. And what can our Protestants device what colour have they to imagine the contrary? Whitaker, Spark and their sect-mates allege, that, it decayed by little & little, by such flow and slily steps as it could hardly be perceived.  
13. Well let it be, that corruption stole thus secretly upon some part or limb of the Church, yet it could never grow over all the body, without being marked by some or other; at least when the change or corruption came to be notorious. When she first preached heresy, supported idolatry; When she first relinquished the communion of the true Church, this must needs be noted, & chronicled. And this is only that which we desire our adversary's to tell us. We can tell them when all other scandalous, and pernicious heresies first began; when Arianisme, Nestorianisme, Manichisme, Pelagianisme Lutheranisme, Caluinisme, etc. We can describe the places, name the authors, recount the upholders & supporters of those and the like blasphemous errors. Theodoret reckoneth up threescore and six: Saint Augustine fourscore and eight, which were before their days. S. 
〈…〉 haer. fabu. l. 3.  Antoninus, Guido Carmelita, Alfonsus de Castro, and Prateolus make mention of the rest, even to this present age. Let Protestants perform the like, of the superstitious 
Aug. l. de haeres. ad Quod vult Deum Antoni. 4. pa. summae titu. 1●. c. 7. Guido de haer. Alfonsus' adversus Haeres. Prateolus in Eleucho.  wherewith they accuse the Roman Church; or else they show themselves impostors and calumniatours of the Spouse of Christ, especially seeing their Chroniclers the Magdeburgian Protestants, can find out the beginning of matters of less moment, of every external and decent rite, which hath been practised in the administration of Sacraments, celebrating of Masses, consecrating of Altars, of every new Canon or decree, concerning Burial, Marriage, holy-water, fast of lent, and other Ember days: yet ascribing some of these things to Popes which were first ordained by the Apostles. They take upon them to set down every little change and alteration, in order of discipline, and manner of Government, which hath fallen out in the Roman 
Cent. 2. c. 6. col. 126. Cent. 3. c. 6. col. 137. 138. Cent. 2. 3. & 4. c. 7. Cent. 2. 3. & 4. c. 4.  Church: They note the very titles her Bishops have used in their private letters. They task the phrases of speeches, which seem to them incommodious in their public writings. And if any change or mutation ever happened in matters of faith, could it have escaped the pens and eyes of such curious marke-maysters, of such quicksighted enemies?  
14. Furthermore the chiefest innovations of which our adversary's indite the Roman Church, were such, as they could not creep in by little & little, but they must 
Auricular confession is a thing so trouble some as it could not be introduced into the Church by little and little without resistance.  needs be espied, mentioned, and resisted with might and main. For example, Auricular Confession is a thing so distasteful, and cumbersome to flesh & blood; so repugnant to the haughty humours, and dispositions of men, as it could never have been brought into any Church or diocese, much less in to all; never have been quietly imposed upon any mean person, much less upon Kings, Princes and the greatest potentates in the world, unless it had been instituted & commanded by God. The supremacy likewise and sovereignty over others, is if it be usurped, a tyrannical enchroachment, subject to so much jealousy, strife, envy, hatred and contradiction; as I will 
No more could the supremacy or any other article of moment.  not say the exercise, but the very motion of such authority, had been a fan, to move trouble and sedition in all the world. The same I avouch of the worship of images, of satisfaction for sins, of service in an unknown tongue, of the adoration of the Sacrament, of the sacrifice of the Mass etc. what garboils would these things have bread, if they had been intruded upon all nations, 
The sacrifice of the Mass could not be newly established without trouble & perturbation.  by the invention of man? For to pursue this later, do you think it possible for any Pope or Emperor, to introduce now the daily immolation of a Lamb, after the jewish manner: or the public adoration of a Bull or serpent, in all his territories, and that none should be known, to murmur and repine? No friend or foe, subject or stranger, should be so careful as to note the author, & time, of such judaical superstition, and heathenish Idolatry? No more is it possible for man, to command the sacrifice of bread and wine, to be offered unto our Lord; those elements to be adored as the ever living God, and he not 
Epiphan. haer. 79.  to be known who should first ordain it.  
15. Certain heretics called Collyridians, once offered a little Cake in sacrifice to our Blessed Lady, honouring 
Cyprian. l. 2. ep. 3 quae est ad Caecilium▪ Tom. 3. council. in council. quinisexto can. 232. folio 147. apud Binium Aug l. de haer. Concil. Bracha. cap. 1. habeturap. Binium tom. 2. council. f. 1202.  her as a Goddess, and Epiphanius wondering at their madness, nameth the Country to be Arabia, and the upper parts of Scythia; the town, Thrace; the persons, chief women which began that Idolatry. The Aquarians offered only, water in the chalice of our Lord, and S. Cyprian inveigheth against them as violating his tradition. The Armenians on the contrary side offered only wine, and the Council held at ●●ullo in the name of the 6. Synod accuseth them of the like transgression. Other heretics called Artotyritae, sacrificed cheese together with bread: Others offered milk instead of wine, and S. Austin condemneth the former, the ●. Council or Brachara, the later, as repugnant to the Evangelicall and Apostolical doctrine. But was there no Council general or Provincial, not any Cyprian, nor Epiphanius, nor Augustine to reprehend the sacrifice of bread and wine, in which the body and blood of Christ is truly contained? Were the aforesaid superstitions controlled by them, who notwithstanding allowed this as the institution of Christ? Our adversary's themselves have used that diligence, as to observe the time, the place, the vestments, the chalices, the addition of every rite, ceremony, word or versicle, which in the manner of that sacrifice, for order & decency sake the Church hath ordained: yet when she first instituted the sacrifice itself they cannot observe. 
Spark in the preface before his answer to Master john d' Albins.  For example, Doctor Spark telleth us, that the first allowance of sequences in the Mass is attributed to Nicholas the first. In Alexander the seconds time (saith he) alleluia was first suspended out of the Church, in the time of Lent. The Centurists ascend higher even to the ancient time of the Church's purity, and they forbear not to report out of other historiographers, that Telesphorus Pope in the second age after Christ, instituted three Masses to be said on Christmas night. Likewise that before the sacrifice the Angelical hymn Gloria in 
Cent. 2. c. 6. col. 114. 115.  excelsis should be said. They relate a constitution of Pope Soter, in which he decreed that, no man after he had taken any meat or drink though never so little should say mass.  
16. In the 3. age they refer to Pope Stephen, and quote his deeretall epistle, how the peculiar and sacred attire 
Cent. 3. c. 6. col. 146. Nauclerus gener. 8. Polid. l. 5. cap. 10.  which the Priests only used in the mysteries of the Eucharist should not be touched by any but consecrated persons. How he who was to sacrifice before he ascended the Altar, made his confession. Which rite say they, Fasciculus temporum, and Nauclerus ascribe to Pontianus. Yet some, as Palidor showeth, assign it to Damasus. Sixtus ordained that whilst the Priest before the celebration (I use their words) did read the Cannon in silence, the tripled Sanctus should be sung among 
Naucler. gener. 9  the people: witness Nanclerus and Polidore. In the 4. age. Too great (say they) and superstitious was the insolency of the Roman Church, touching the celebration of Mass, which the Roman Council 
Cent. 4. c. 7. col. 497.  under Silvester commanded to be celebrated, in no other than places consecrated by the Bishop. And they affirm, that Platina writeth in Siluesters life, of golden and silver chalices given by Constantine. 
Cent. 4. c. 6. col. 410. ibid.  That it is be read in Eusebius his decrees, how the sacrifice of the Altar was to be celebrated, not in silk or hemp; but only in fine linen, consecrated by the Bishop. In the fifth age or Century, they make mention out of Platina, Sabellicus, Cas●●na and Sigebert, of the Antiphones, Introites, gradualls, tracts, etc. of the psalm judica me Deus, to be said at the beginning of the sacrifice. All which they ascribe to Celestine the first who 
Cent. 5. c. 6. col. 725. 729 & 727. Sabellicus Tom. 8. l. 1. Sigebert in chronico.  lived about 426 years after Christ whom Vrspergensis according to them, maketh author of the hymn holy, holy, holy, to be sung. They allege out of Sigibert, Hirmanus Gigas, and Flores temporum, how at the end of Mass he that saydit, was by the ordinance of Gelasius, to bless the people, and to say the hymn, trium pueroum.  
17. In the same age they writ of Leo, how he decreed that in the action of our Lord's supper these words should be pronounced, 
Ibidem col. 729.  Hancigitur oblationem etc. Bergomensis, say they, & Platina mention it. Sigebert delivereth this clause also to have been added by him, and that in the Canon of the Mass, Sanctum sacrificium 
Bergomensis in Theo.  immaculatam hostiam: which Sabellicus also reporteth. Nauclerus likewise avoucheth that by his ordinance, Orate sratres, is said in Mass and Deo gratias in the end. Sigebert relateth of him how he was wont 
Sabellicus Enead. 8. l. 1.  to say Massesover the bodies or monuments of Martyrs when he would communicate their relics unto others. All these be the words of the Centurists. Neither do they only specify these ceremonies, belonging to our sacrifice, but they find 
Naucler. l. 2. gene. 15. Ibidem col. 729.  fault with many of the ancients, for writing unbeseemingly in their conceit of the sacrifice itself: as with Ignatius the Apostles scholar, because he said ambiguously & 
Cent. 5. c. 6. col. 730.  incommodiously (I repeat their words) it is not lawful without a Bishop neither to offer nor immolate the sacrifice. Then Cyprian say they superstitiously feigneth &c. the Priest to supply the room of 
Cent. 2. ca 4. col. 63.  Christ, and sacrifice to be offered to God the Father etc. which prase (to offer sacrifice) Tertullian also useth speaking of the supper. And Marshal, the supper of our Lord that is a sacrifice is offered on the Altar 
Ignat. ep. ad Smirn.  to God the Creator. After, There is a new phrase also in Nazianzen, he defileth his hands with the oblation of the unbloody sacrifice. Ambrose useth speeches of the supper, which before him none 
Cent. 3. c. 4. col. 83. Centur. 3. c. 4. col 83. Tertullian de cultu faem. Hartialis ep. ad. Burdeg. Cent. 4. c. 4. col. 294. Nazian. in invect 1. in julian. Cent. 4. c. 4. col. 295. Ambros. l 5. ep. 33.  of the Fathers was wont to use, as to say Mass, to offer sacrifice. Hither to the Protestants of Magdeburge. By the which we manifestly gather, first, that our present Roman Church that now is, hath no way declined from the purity of the ancient Church, which flourished in the first five hundred years after Christ, not in this divine worship and public sacrifice of the Mass. Secondly that this our sacrifice was not invented by man, but instituted by Christ, and practised by the Apostles: which I prove by three uncontrollable rules in the judgement of all prudent men. 
Aug. l. 4. de bap. ca 24. Aug. l. de baept. count. Donat. ca ●. Caluin l. 4. instit. c. 18. §. 1.   
18. The First is S. Augustine's rule saying, That which the universal Church doth hold and was not instituted by Counsels, but hath been still retained in the Church, this we may most justly believe to have come from no other authority than the Apostles. By which he proveth the baptising of infants, not expressed in Scripture, to be an Apostolical tradition, writing thus: That custom which men before us looking upward to antiquity, did not find to have been ordained by them that came after the first ages, is rightly believed to have been delivered by the Apostles. But the sacrifice of the Mass hath been offered in the universal Church: For Caluin going about to impugn it saith, I here match in fight with that opinion wherewith the Romish Antichrist, 
Cen. 6. c. 6. col. 33. Vtintelligas inquiunt missarum nunc solemnia passim onnia loca complevisse  and his prophets have infected the whole world, namely that the Mass is a work whereby the sacrificing Priest etc. The Centurists his companions acknowledge the like general practice above a thousand years ago, affirming in the 6. age, Now the solemnities of Mass to have every where filled all places. Yet they looking into all histories, ransacking all ancient monuments from that time upward, cannot find by whom it was first instituted, or where it began. Therefore it was derived from the Apostles as the institution of Christ, otherwise these cunning Masons who discovered the placing of so many little rafters, would have espied without doubt the laying of this great beam, (in their eyes) of superstitious idolatry. And M. Mason himself who disavoweth this sacrifice, and the only Priesthood ordained by Christ to offer it to his Father, dismantleth his sectmates of the true spiritual power of priesthood, or jurisdiction of Bishops.  
19 The second Rule is grounded upon experience ●f the difficulty which ariseth, in bringing in of any new custom change or innovation in a common wealth. ●or as that can never be done in any temporal state, touching temporal affairs; without some strife, opposition, or dispute, so much less in the Kingdom of the Church about matters of religion, concerning which her watchmen 
Isay 62. v. 6.  and Pastors shall never be silent, but always resist (as M. M. Fulke witnesseth with us) all false opinions, even, with open reprehension. This argument M. Bilson useth to prove 
Fulk in his answer to a counterfeit Catholic pag. 11. and 62. Bilson in his survey of Christ's sufferings pag. 660.  Christ descending to Hades, to have been anciently and openly professed in the primitive Church; because Eusebius who expounded it so, had been otherwise resisted & resuted by the Religious of those ages who lived with and after him. So if our sacrifice of the Mass, Invocation of Saints, worship of Images, Merit of works, vows of chastity, and the rest, often inculcated by the ancient Fathers, of the first five hundred years; had varied from the analogy of Apostolical faith; some other guides & Doctors of the Church would have checked and resisted (which never any did) those novelties in them. Was Triphylius an eloquent and learned Bishop, sharply rebuked in a public audience by the venerable and reverend Spiridion, only because he changed for elegancy and fineness of speech, a word of the sacred writ, of no great importance, to wit Grabatum into Lectulum: and could so many changes or profanations rather, as sectaryes conceive; not in words, 
Nicepho. l. 8. cap. 42.  but in sense, and substance, in Sacraments, sacrifice, orders, Priesthood, worship of God, and chief articles of faith be generally made, in all Countries, without check or controllement? It is credible? It is possible?  
20. The third Rule is mentioned by Tertullian; That if these points of doctrine, which Protestants condemn in the Roman Church, were the inventions of men: they could never be so uniformly taught and constantly believed, among such diversity of nations. For, Is it likely, saith he, so many and so great Churches could combine together all in the same error? Had Churches erred, they would have differed 
Tertullian in prescrip. cap. 28.  in their errors. Wherhfore what is one and the same amongst so many, was not feigned, but delivered. So the Pagans or heathenish Idolaters, agreed all in acknowledging fealty, by outward sacrifice to some high and supreme excellency 
Aug. ep 49. ad Deogra. q. 3.  which was God, as S. Augustine insinuateth & proceeded from God, yet they infinitely varied in the multiplicity of false Gods to whom, & diversity of sacrifices which they offered: for those things sprung from their own fancies, or self liking of others. But the Roman Church every 
The conformity of the Roman faith, in all articles, all over the world, convinceth it to be the true faith of Christ  where accordeth, not only in the external homage of sacrificing to some: but in the three persons of Trinity, to whom alone our sacrifice is offered. In the thing sacrificed, which is bread and wine mingled with water; both consecrated into the body & blood of Christ. In the form of words, which our Saviour himself used in offering of it. In the circumstance of time, and place, in which he instituted it. In all necessary conditions, properties, or other dispositions required in him that sacrificeth: Which constant uniformity, must needs flow from the sovereign springe, & author of unity. That which I avouch of our sacrifice is verified of Purgatory, prayer for the dead, invocation of Saints, merit of works, and the rest which Protestants condemn of novelty, and superstition. For neither can these be drawn to any other head, or of spring than Christ, and his Apostles; nor could they be so conformably taught by all sorts of people, had they crept into the Church by the errors of men. Therefore by all these rules it is manifest that the Roman Church, never altered her faith, or vented any new opinion, not generally approved before. Which rules M. Field also 
Field in his 4- book of the Church chap. 18 fo. 224.  receiveth as infallible, saying: Whatsoever the most famous have constantly and uniformly delivered as a matter of faith, no man contradicting, though many other Ecclesiastical writers be silent, and say nothing of it: Like wise, that which the most famous in every age constantly delivered as matters of faith, and as received of them, that went before them, in such sort that the contradictours and gaynsayers were in their beginning, noted for singularity, novelty, and di●●on, and afterwards in process of time (if they persisted in such contradiction) 
All Protestants convicted of innovation by Fields testimony. Aug. tom. 7. l. 1. cont. julia. pela. cap. 2. Aug. in psal. contra partem Donati. Cyprian ep. 55. jero. Apo. aduer. Ruff. l. 3. c. 4 Cito Romanam fidem non posse mutari. Bern. in c. 1●0. ad Innocen. Arbitror ibi potissimum resarciri damna fidei ubi nōpossit fides sentire defectum. Bilson in 2. part of the true differ. etc. pag. 386. print. in 8.  charged with heresy. These things we admit (saith ●e) as coming from those first authors and founders of our Christian profession. See what a verdict M. Field hath given in, ●o acquit our sacrifice and other articles from superstition, which have been by the most famous in all ages uniformly believed, and to find his own sectmates guilty of innovation, who for gainsaying of them, were in their beginning, noted for singularity, novelty and division (as Aerius, Vigilantius, and other their forerunners at sundry times have been for the like contradiction) and afterwards for their wilful perseverance, arraigned & condemned of heresy by the whole Senate of Christendom in the Council of Trent.  
21. Finally many ancient Fathers and renowned writers testify not only that the Roman sea bathe not, but that it cannot change, or alter her belief: by reason of God's special assistance always guarding and protecting it, and her supreme Pastor. So S. Augustine writeth of Innocentius the Pope, What could that holy man answer to the African Counsels, but that which anciently the Apostolical sea, & the Roman Church held with other Churches. And in another place, he calleth Peter's seat, That Rock which the proud gates of hell ●●●quith not. S. Cyprian saith, To the chair of Peter & the principal Church etc. infidelity or false faith cannot have access. S. Jerome, Know you that the Roman Faith, commended by the Apostles ●oyce, receiveth no such delusions; and that being armed with Paul's authority it cannot be changed etc. S. Bernard writing to the Pope saith, All dangers & scandals of the Kingdom of God, especially those which belong to Faith, aught to be referred to your Apostleship For I think it meeete, that the decays of faith be there repaired, where Faith cannot suffer any detriment. For to what other ●ea was it ever said, I have prayed for thee Peter that thy Faith do ●●● fail. M. Bilson objecteth to himself by Philander his adversary, these three last authorities, and although he dippeth of the chiefest part of S. Bernard's sentente, disgraceth him with the scoff of poor Bernard, and requireth some graver and eider Father: Yet he granteth, that S. Bernard applieth this privilege (of not erring) to the Church of Rome. But S. Cyprians saying he pitifully writheth up and down, forcing it rather to be understood of the people of Rome, then of the Pastors, of whom S. Cyprian directly speaketh, writing to Cornelius the Pope, of Felicissimus 
Cypria. ep. 55.  and other seditious persons, sent by Fortunatus the false Bishop, out of Africa unto him. His words are. After all this they dare sail, and carry letters from schismatics & profane persons, to the Chair of Peter, and the principal Church, where Priestly unity had her beginning, & do not remember those to be 
Ad quos perfidia non potest habere accessum.  Romans whose saith was praised by the Apostles mouth, to whom infidelity or false belief cannot have access. Therefore to them, infidelity could not come, in S. Cyprians judgement, to whom Fortunatus sent his legates: to them, that presided in Peter's chair, to them, that were governors of that principal Church. And who were these, but the supreme Bishops 
Bilson ibid. pag. 388.  of the Roman sea?  
22. M. Bilson was not so dull, but he perceived the weakness of this first cuasion, which maketh him seek another way, to gloze both S. Cyprians and S. Ierome● 
De regulis iuris, 68 in Glossa.  words, by turning non posse cannot, to may not by right, or lawfully: because the law saith id dicimur posse quod de iure possumus, we can do that which by right we can. As though infidelity could come by right to any other Church, or the Ephesin, the Constantinopolitan, or other faith might be lawfully changed, which must needs follow of that construction, or else, that neither S. Jerome giveth any prerogative to the Roman Faith (which by Saint Paul's warrant, they extol so much) above the faith of every town, and village, man, or woman, peasant, or Artisan, that ever believed. For unfaithfulness cannot by right have access to any, nor can their faith be possibly changed without incurring infidelity: which is all the praise that S. Jerome, according to M. 
Bilson in the same place pag. 394.  Bilsons' fond interpretation, alloweth the Roman faith: and yet indeed it is no singular praise, but a childish collection not savouring of S. Ieromes Wisdom, not fitting his purpose in that, or suitable to his writing in other places. For it is no singular praise to appropriate that, 
jeron. tom. 2. Ep. 57 Dama. Cathedram Patri & fidem Apostolico ore laudatam censiviconsulendan.  to the faith of the Roman Church, which is common to the faith of all Churches whatsoever. It is no better a collection, that Faith cannot be changed without incurring infidelity, than that temperance cannot be lost, without falling to intemperance; or a virtuous man become vicious, without some vice: which is too childish an inference for the gravity of S. Jerome. And how doth it sort with his discourse in that place? the Roman faith admitteth no such delusions, because faith cannot be changed without incurring infidelity. O ridiculous glozes, making the text ridiculous, 
Tom 1. ep. 26. adprin●ipium c. 1. Quasi ad tutissimum communionis suae portum Romam confugerant.  which they pervert: and corrupting the Authors mind in many other places, in which he counseleth us in doubtful cases to repair to the Chair of Peter, & faith praised with the Apostles mouth, Calleth that sea, a most safe haven of communion, Referreth his writings to be corrected by it. Desireth to be resolved by her authority, in matters of faith, in omitting or using the name of three Hypostases, Saith, Let the chair of Peter the Apostle confirm with her preaching, the preaching of the chair of Mark the Evangelist; concludeth at length that, whosoever gathereth not with Damasus (Bishop the Roman Sea) scattereth, that is, he belongeth 
In explica. Symbo. ad ama. Tom. 2. ep. 57 ad Dama. Ep. 78. ad Pamma●h. & Marc. Ep. 57 ad Damas. Cyprian Ep. 55.  not to Christ, but to Antichrist. And S. Cyprian avoucheth that heresies and schisms sprang from no other root, then that the Priest of God is not obeyed, nor one Priest in the Church, nor one judge for the time, in lieu of Christ is had in mind. Therefore the Roman Bishop, whom he accounteth that one Priest, cannot be the author of Schism nor broacher of heresy. He & his Sea, with the Church which obeyeth him, is defended by God, warded by the holy Ghost, fenced, by the prayer of Christ, made for S. Peter, and his successors: That it never was, nor ever can, be circumvented with error, or be witched with the charms of pernicious falsehood.  
FINIS.    

A TABLE OF THE CHAPTERS OR PRINCIPAL HEADS contained in this Book.  


THE Epistle to the Reader. pag. 1.  
CHAP. 1. Wherein is examined, what the Church is, and who are of it. pag. 13.  
Chap. 2. Wherein is discussed, whether the Church be one, or many: one visible which we ought to obey, another invisible, which we ought to believe: against D. Whitaker, and Doctor Fulke. pag. 20.  
Chap. 3. In which is declared, that the true visible Church is apparently known and famous to the world, against D. Whitaker, D. Fulke, and D. Spark. pag. 27.  
Chap. 4. In which it is argued, that the true visible and apparently known Church can never fail. pag. 35.  
Chap. 5. Wherein is maintained, that the true Church cannot err: against D. Reynoldes, D. Fulke, and Doctor Whitaker. pag. 45.  
Chap. 6. Wherein is demonstrated that the Church is the supreme judge of controversies: against D. Whitaker, D. Fulke, and all Protestants. pag. 58.  
Chap. 7. Wherein is manifested the conformable practice of the Church; other authorities alleged; & the imagined circle objected against us avoided. pag. 65.  
Chap. 8. Wherein is discovered, that out of the true Church there can be no hope of salvation, in any Congregation or Sect whatsoever. pag. 71.  
Chap. 9 In which is proved, that no Sectary can be saved by believing the chief heads of Religion. pag. 76.  
Chap. 10. Wherein is disproved the false Marks which Protestants allege to find out the Church: Against D. Whitaker, and M. White. pag. 90.  
Chap. 11. Wherein is showed, That our Sectaryes had not any Preachers of the Word, nor administration of Sacraments, nor any Church at all before Luther began: Against D. Fulke, & D. Spark. pag. 99  
Chap. 12. Wherein is disproved the Claim which our Reformers make to certain pretended Protestants, and to men of our Church: Against D. Fulke, and D. Spark. pag. 106.  
Chap. 13 Wherein is overthrown the like Claim which Protestants make to the Professors of the Roman Church: against D. Field, and M. White. pag. 112.  
Chap. 14. In which Unity is explained, and strongly proved to be a mark of the true Church: Against D. Whitaker, and Doctor Field. pag. 122.  
Chap. 15. In which sundry variances are reckoned up, wherein Protestants descent amongst themselves in essential points of Religion. pag. 129.  
Chap. 16. Wherein is declared how Sanctity or Holiness is a note of the true Church: Against D. Whitaker, and D. Field. pag. 137.  
Chap. 17. In which Sanctity or Holiness is another way explained, to be a badge of the true Church. pag. 146.  
Chap. 18. In which, the Name of Catholic, is proved to be a mark of the ●rue Church: Against D. Whitaker D. Fulke, and D. Field. pag. 155.  
Chap. 19 In which the thing signified by the Name Catholic, to wit, Universality, is showed to be a mark of the true Church: Against D. Whitaker and D. Abbor. pag. 164.  
Chap. 20. In which Apostolical succession is declared to be an appaparent note of the true Church: Against M. Francis Mason. pag. 177.  
Chap. 21. In which the Beginning, Propagation, & Continuance of the true Faith is proved to be a Note of the true Church, and only to appertain to the Roman Church, which never altered the Faith it fi●st received from the Apostles. pag. 205.     

Faults escaped in the Printing.  
Page Line Fault Correction Pag. 4. 25. heriocall heroical 6. 34. good God 7. 14. held hid Ibid. 24. some son 11. vlt. holiness' holy ones 14. 31. Novitians Novatians 15. 27. presever persever 19 vlt. she sheep 23. 13. would could 24. 38. blind build 25. 17. paradoxes paradox 27. 18 communicateth communicated 28. 1. some sometimes 29. 6. thorn throne 33. 16. breathed since he etc. breathed since, he defendeth it now etc. Ibid. 26. dispute disputant 37. 22. visible flock a visible flock.  
In the margin pag. 8. praesentiam, lege potentiam.  
If any other faults have escaped, it is desired of the learned Reader, to correct them of his courtesy, the Author being far absent from the print, and so forced to commit the same to strangers.  
FINIS.