to beleeue that a part is greater theÌ„ the whole The Authoritie of m England also before Caluin was borne beleeued the Sacrifice of the masse and offered it for the quick and the deade See the Prudentiall Ballance all NatioÌ„s Christian moues me more then the Authoritie of one n Other Protestants admit not your Confession onlie now deuided and apart Neither can I be perswaded that corpus doth signifie a signe or figure onlie or that bread properlie was crucified for my sinnes I am not wiser then heeretofore men haue beene not wiser then the Church I reuerence her decrees and am readie to be directed by her Whether those you pretend vnto were so too will appeare in the discussion of the Controuersie wee now deale â—n which doth concerne the generall Councells wherein she declares herself Of such Councels your fellowes haue questioned many things as first who hath power to call them secondlie what persoÌ„s are to be in them thirdlie who is to preside Fourthlie whether they be infallible in their decrees fiftlie which be such Councels The Controuersie wee are to speake of is none of these but onlie what learned men Catholikes haue deliuered taught about the infallibitie of a CouÌ„cell supposing it be intirelie oecumenicall which supposition being premised The four first your selues honour with the title of oecumenicall and it is confessedlie a possible supposition the Question is this Whether any Deuines of the Catholike communion haue openlie and to the knowledge of those to whom it appertained to looke vnto the Church auouched and maintained of Councels entirelie â—ecumenicall such as were generall â—nd approued that in decrees of Faith they might mistake and â—rre Wee dispute not you and 〈◊〉 now whether this or that Councell be such a Councell That is another matter Nor whether such a Councell supâ—ose it be and define be infalâ—ble But what men Cathoâ—ike Deuines haue auerred â—ouching the priuiledge of a Councell generall entire and â—pproued The termes of the Question â—e remarkable Councels not whatsoeuer but generall and â—pproued or entirelie oecumeâ—icall Deuines of the Catholike â—ommunion not Hereticks Wee know that Hereticks reâ—use entire approued Councels Matters of Faith not matters â—f Fact Auouched openlie the knowledge of the cause goes before the sentence of the iudge Your pretence is that some Deuines haue auouched their fallibilitie in matter and manner aboue specified in the Quaere Which if it were true that I note this by the way the tenet of their Infallibilitie would notwithstanding continue firme The Church doth not at all times punish what euer she doth abhorre and negligence of discipline in a Superiour is a distinct thing from the lawes or principles of a communitie Much lesse could it be ouerturned by their doubtfull speaches if any could be found and least of all by obscure passages Dark and hard speaches may be found in o Vide S. Hieron Apolog. adu Ruf. li. 2. Fieri potest vt vel certè antequam in Alexandria quasi daemonium meridianum Arius nasceretur innocenter quaedam minus cautè loqunâ—i sunt quae non possint peruersarum hominum calumniam declinare vide S. Aug. de Praedest Sanct. c. 14. Auncient Writers that seeme to make againsâ— such tenets of Religion as you call fundamentall and some Fathers haue doubted of some â—aue denied p Euseb Hist Eccles li. 3. c. 19. Origenes apud eundem li. 6. c. 19. S. Hieron de Script Eccles in Ep. ad Dard. Bilson Suru p. 664. See the Disp pag. 431. bookes of Scriâ—ture which all now beleeue â—o be Canonicall wherefore if 〈◊〉 this matter of Councels-auâ—â—oritie the like should haue â—appened the tenet of Assistanâ—e giuen to them in their deâ—rees of faith being grounded 〈◊〉 Scripture and hauing for it 〈◊〉 more euident perpetuall tradiâ—â—on then you can shew for diâ—ers parts of Scripture which â—ou do beleeue to be diuine â—ere still euen by you in like â—anner to be admitted and â—aintained vnles you think it â—wfull to reiect those Books alâ—â— because once doubted of or â—enied and neuer to beleeue â—at which might with a preâ—nce of authoritie be oppoâ—â—d or contradicted Thus I could answer and â—are the labour to talke further of the matter Vide S. Aug. li. 2. contra Donat. c. 5. but becausâ— you wrong some that be leaâ—ned worthie Authors and some Fathers too least you finâ— adherents that will beleeuâ— you to the preiudice of theâ—selues and others vpon yoâ— bare word when they sâ—â— none contradict and confuâ— that you boast of I will suruâ—â— the citations Our dispute in this matteâ— is to be of Catholikes it is as bâ—fore was noted impertineâ—â— to talke of others and of sucâ— as in plaine termes haue auouchâ— and maintained what you prâ—tend they did Wee know thâ— some haue beene mistaken 〈◊〉 great matters and yet contâ—nued in the Church either bâ—cause the thing was not suffâ—cientlie brought to light 〈◊〉 matters appertaining to diuinâ— faith be not at all times equaâ—lie proposed or because they were readie to submit themselues As in the QuestioÌ„s of the Canon of Scripture of Baptisme giuen by Hereticks c. and conforme their iudgment as soone as the Church declared her self Wee know â—oo that diuers haue beene tempted in their faith and of these some haue falne into Heresie or Atheisme wherof we haue examples in Luthers preach and before in all ages â—uen the primitiue Others haâ—e discouered their temptaâ—ions with all the motions of â—heir vnderstanding to and â—ro concealing onlie the finall â—esolution or euent Of which â—nfirmitie some and not wiâ—hout scandall haue exhibited â—hemselues by their writings â—ublicke spectacles to the â—orld With those you and 〈◊〉 need not meddle being to â—peake of such onlie if any can â—e found as haue openlie denied the infallibilitie aboue specified and yet enioyed the communion of the Church notwithstanding such a knowne deniall She doth not thrust out of her communion one who doth onlie propose his doubtes to be resolued nor yet if by way of disputation he venters to far but without auouching especiallie when this is donne with submission to her iudgment or if he so conceale his mind or vtter himself so that nothing can be directlie proued against him Secret and concealed thoughts she cannot look into Euerie one is to be presumed good vnles the contrarie may be proued As many as haue exteriorlie communicated with the Church are lawfullie presumed to haue receaued her tenets vnles it be made appeare otherwise Though it be true that some who liue amongst vs oâ—herwhile be not of vs. Some â—o beare themselues for Caâ—holikes who be in their hearâ—es Atheistes or Heretikes There be no doubt Ipse Satanas transfigurat se in Angelum lucis Non est ergo magnum si ministri eius transfigurentur velut ministri iustitia 2. Corint 11. Nonne ego vos duodecim elegi ex vobis vnus diabolus est Ioan. 6.
also by his instigation seemeth good to vs. That he did acknowledg infallibilitie in sincere approued Councells it is further manifest by that he held of the Popes iudgmeÌ„t If he thought the resolution of doubts in faith were to be made by him and that his decision was a truth so certaine that it could not be gainesaid he without question made no lesse esteeme of a generall and approued Councell wherein the Popes iudgment and determination is included and consequentlie when he questions or reiects the authoritie of Councells he meanes not those wherein the Pope defines or such as he approues and so not all that are vnder the name of generall but some onelie as hath beene said before Now that he had that estimation which I haue mentioned of the Popes iudgment and dedefinition it is manifest by the 47. Chapter where professedlie he doth vndertake to proue it bringing to this purpose manie testimonies out of S. Augustine S. Hierome Rufinus Origen the Bishops of Africk and others The title of the Chapter is Quod Papa habet ab antiquo potestatem insringibilem ad determinandum fidei veritates debellandum cancellandum omnes falsitates haereticas And in the verie nn Orthodoxi omnes ad iudices Christi currunt vicarios ordinatè requirunt vt tandem planam teneant veritatem Propter hoc enim vt verè credunt licet Doctores vltra eos Episcopos inter omnes mortales singillatim acceptos petere Papam cuius moderameÌ„ decisio pro irrefragabili vero tenebatur à Patribus Apud ipsum enim piè credebant totius fidei nostrae latere mysteria pectus eius imbutum butyro illo prophetico quo sciret reprobare malum eligere bonum Walden to 1. li. 2. c. 47. Nouit Hieronymus apud Papam Romanum authoritatem este ad emendandum fidem incongruam vel ad probandum Catholicam postquam à tanto Apostolatu haberetur vt recta sine dubio foret per null â—maltum violanda Ad eiusdem quoque Damasi Papa doctrinam tanquam ad infallibilem fidei regulam Catholici Episcopi illo tempore suos aduersarios haereticos coëgerunt Ibidem vbi etiam refert illud quod suprà dictum est ex Hier. de Sancti Marci Euangelio per Sanctum Petrum approbato beginning he saith Papae moderamen decisio pro irrefragabili vero tenebatur à Patribus the Popes direction and decision was by the Fathers marke that by the Fathers held for a truth which cannot be contradicted To the same purpose are manie things added in the next Chapter which is of the prerogatiue of perpetuall immunitie in the Church of Rome where amonge other things he saith that oo Propter hanc incorruptionem claritatem famosam omnes viri Catholici quantumcunque magni quantumlibet sancti simul authoritate territi magnae sedis ab hac susceperunt in dubijs fidei documenta terrifica cap. 48. all Catholick men how great how holie soeuer haue from that See receaued documents in doubts of faith and that it is as he speakes in the words of Cyrill stabilita inquassabiliter so established that it cannot be moued or shaken and more to the same purpose which in the additions you may reade So that I may leaue this as sufficientlie demonstrated out of his booke that you were mistaken in the sence of the words obiected Out of that which hath beene related from him it appeares also that I may leaue a note for such as vpon this occasion may chaunce hereafter to looke on him first that he puts diuers degrees of adhesion deuines expresse it by certitudo maior maior ex parte subiecti respectiuelie to verities diuerslie proposed Secondlie thar with him these proponents are infallible vizt the Church symbolicall that part of it which is now present including both Pastors and people a perfect and syncere generall Councell and the Church of Rome as it is head or the Pope defining Thirdlie that the Pope Councell and present Church when it will seeke the veritie of anie point of faith called into question or the authoritie of any writing or scripture to knowe whether it be diuine or no is to looke into the symbolicall Church which hath all the Christian lawe with the meaning written in her heart by the spirit of the liuing God and there to finde it not in euerie page of this greate booke not expressed in the faith of euerie part but in the booke And if after the search made it be proposed by the Pope in a generall Councell by the present Church receaued or by the Pope in Councell to the Church all are according to his principles to receaue and to beleeue it Fourthlie that the present Church finding and proposing the veritie and the symbolicall in whom she finds it beleeuing and testifying the same doe make vp one organ where by the holie Ghost the spirit of truth doth auouch it to the world Fiftlie that besides the authorities before mentioned all contained in the Church wherein our sauiour pp Ego vobiscum omnibus diebus Mat 28. qui loquitur in me Christus 2 Corim 13. Parecletum dabit vobis vt maneat vobiscum in aeteâ—nuÌ„ spiritum veritatis Ioh 14. In vobis erit Ibidem Non enim vos estis qui loquimini sed Spiritus Patris vestri qui loquitur in vobis Matt. 10. likewise and his spirit be there be in it also diuers other degrees of authoritie as of generall Councells not including the Popes approbation not by the Church or him disapproued of particular Churches especiallie qq Ecclesiarum Catholicarum inter quas sanê illae quae Apostolicas sedes habere epistolas accipere meruerunt c. S. Aug. 2. Doct. Chri. c. 8. such as the Apostles haue liued in and amongst them chieflie the Roman though considered with abstraction from the Popes authoritie by reason of the traditions left in her by the two great Apostles S. Peter and S. Paul of nationall or prouinciall Synods and the like all which according to this Author haue their waight though not the same with the Pope in Councell I omit to pleade further that Waldensis was at Constance in the Councell whereof I spake before treating of Cameracensis and passe vnto the next §. IV. 1. Panormitan the Lawier speakes of a Councell not approued by the Pope nor by the Church diffused which Councells the Question meddles not withall 2. It were possible he thinks for God considering his absolute power to conserue the true faith in one man or woman 3. Antoninus his mind touching Councells PVto tamen quod si Papa moueretur melioribus rationibus authoritatibus quà m Concilium quod standum esset sententiae suae Nam Concilium potest errare sicut aâ—ià s errauit super matrimonium contrahendum inter raptorem raptum Et infrà Nec obstat si dicatur quod Concilium Generale non potest
potest The Church because it relyeth not on reason but on the diuine authoritie prouidence and assistance and hath it infalliblie promised vnto her can in no sort or manner nullo modo determine besides the truth or erroneouslie or against God Whence it followes as before that if the Church doth applie her testimonie vnto any booke auouching and publikelie declaring it to be scripture or to any proposiâ—ion determining it to be a point of â—aith and proposing it vnto the world for such there can be accorâ—ing to this author no further queâ—tion made of it since the diuine â—rouidence doth so guide her that â—n such definitions she in no sort â—an iudge erroneouslie or determine â—esides the truth â— Neither is this integritie in deâ—â—nition violated or our sauiours promise of assistance broken if not in matter of diuine beleefe such as â—or the good of his Church God â—ath reuealed but in i Longè aliter se habent quaestiones istae quas esse praeâ—er fidem arbitratur Celestius quà m sunt illae in quibus â—lua fide qua Christiani sumus aut ignoratur quid verum 〈◊〉 sententia definitiua suspenditur aut aliter quam est â—umana infirma suspicione conijcitur Velâ—â—â— cum quaeâ—â—tur qualis vel vbi sit Paradâ—sus cum tamen esse illum â—aradisum fides Christiana non dubitet Vel cum quaeriâ—r vbi nunc sit Elias c. vel cùm quaeritur vtrum in corâ—ore vel extra corpus in terâ—ium caelum sit raptus Apoâ—olus c. vel quot sunt Caeli c. vel vtrum elementa â—undi huius conspicabilis quatuor an plura sint c. vbi â—otuit Methusalem viuere c. Quis non sentiat in his atâ—e huiusmodi varijs innumerabilibus quaestionibus sine ad â—bscurissima opera Dei siue ad Scripturarum abditissiâ—as latebras pertinentibus quas certo aliquo generâ— complecti ac definire difficile est multa ignorari salua Christiana fide alicubi errari sine aliquo haeretici dogmatis crimine S. Aug. li. 2. cont Pelag. Celest. c. 23. vide Canum li. 5. c. 5. qq 3. 4. 5. other questions which it hath not pleased him by reuelation to discouer as where is Elias where Paradice how many heauens c. not in definition and attestation but in some particular * It is one thing to argue out of reuealed principles and another thing to argue out of others Of this later kind of deduction I speake heere deduction and coniecture she doth inferre amisse Not euerie consequence orillation not euerie thing syllogisticallie inferd out of premises in matter of that nature hath infallibilitie according to this Author but the definitions and decrees all haue it If you knowe not yet the difference betwixt the one and the other you may reade him or Canus or looke vpon the Acts of the Councells where you may with litle studie discerne it If it be replied that in his fourth Controuersie he seemes to limit and contract the obiect of assistance to points onlie fundamentall excluding all other I answer that euen k Docendi infallibilitas in causa fidei Ecclesiae data taÌ„tummodo in illis fidei dogmatibus infallibiliter definiendis fideli populo ceâ—ta veritate tradeÌ„dis locum habet quae vel in coÌ„trouersiam vocantur vel alioqui ad publicaÌ„ Ecclesiae fidem necessariò pertinent Staplet fid doc li. 8. c. 15. Quando de ijs quaestionibus quae vel non necessariò ad fidem pertineÌ„t c. vel non ad publicum aliquod commune dogma explicandum quod vel omnes fideles explicitè crederè debent vel in publico religionis vsu versatur vel saltem maiores explicitè credere tenentur populus autem implicitè in maiorum fide sed ad priuatam alicuius c. Ibidem there he doth extend it to all points of faith which either are called into controuersie at any time wherein the Church is or otherwise doe necessarilie appertaine to the publike faith of the Church In which compasse is contained all that is in the Councell of Trent defined against you or in any other oecumenicall Councell proposed to be beleeued Your masters Luther Caluin and others called into question diuers things appertaining and intrinsecallie as parts to the substance or obiect of diuine faith and publike exercise of Religion as bookes of holie scripture iustification Sacraments and the Masse And therefore if according to Stapleton the Churches infallibilitie doth reach vnâ—â— all points of faith called into question it is according to the same tenet extended vnto these which he beleeued so to pertaine to faith But in questions that are impertineÌ„t or * Such as some aboue pag. 97. litter i. in marg indifferent or that appertaine onlie to the direction of some one that is weake in iudgment and in some priuate case or to the satisfaction of some proude mans curiositie to conclude in questions that appertaine to the explicatioÌ„ of those things which are appendices additions rather then contained in or appertaining to the substance of faith if the Church should mistake it were not he thinks any preiudice to the graunt of assistance or the promised infallibilitie not if in matter of this nature she should affirme or discoursing as a Diuine which in her examination of difficulties otherwhile she doth should inferre and logicallie l Vel asserendo vel etiam concludendo Ibidem conclude amisse But to make a publike decree of that which is false and propose it openlie to be beleeued of Christians as matter of faith that she cannot being in her publike decrees 〈◊〉 definition infallible as you heard him saie before And the same he hath proued at large both by Scripture and Theologicall reasons in diuers m Doc. fi li 8. c 12. 13 Relect. cont 3. q 4 cont 4. q. 2. alibi places of his booke §. IX 1. Saint Augustine will not haue any other bookes equalled with Scripture in authoritie 2. Other witnesses or testimonies of other nature then that of Scripture and not recommended by it or by the author of it wee be not obliged to in that manner as wee are obliged to beleeue the Scripture 3. The comparison of Scripture with other writings in authoritie His forbearing to presse an Arian with the authoritie of the Councell of Nice 4. The Donatists refusing to yeild vnto the authoritie of the whole Church Catholike and consequentlie of her Councells too and admitting Scripture he doth challeng them to shew there the decision of the Controuersie which was betwixt them and him 5. He did both auouch and relie vpon the authoritie of plenarie Councells esteeming them to be in their decrees of faith infallible What mending that is which he speakes of EGo solis eis Scriptorum qui iam caâ—onici appellantur didics hunc timorem honoremque deferre vt nullum eorum scribendo errasse audeam credere
intellecta vel à nobis S. Aug epist 111. Other bookes haue not in euerie part that infallibilitie other writers haue not such ample assistance as the Sacred writers had SI diuinarum scripturarum earum sc quae canonicae in Ecclesia nominantur perspicua firmatur authoritate sine vllae dubitatione credendum est Alijs verò testibus vel testimonijs quibus aliquid credendum esse suadetur tibi credere vel non credere liceat quantum ea momenti ad faciendam fidem vel habere vel non habere perpenderis Baro p. 336. ex Aug. epist 112. 2. THe Second exception is that S. Augustine in an other place Epist 112. speakes not of writings only but of witnesses and leaues it as it is pretended in our choise whether wee will beleeue or not beleeue any but the Scripture Wherevnto I answer that he doth not either there or in any other place of his writings reiect all authoritie or testimonie that is other in your sence binding vs onlie to the scripture so as you pretend For it is manifest that he doth admit the testimonie of the Church as infallible esteeming it c S. August epist. 118. c. 5. most insolent madnes to contradict it yet the Church is not scripture To this purpose there be many places in him whereof I will cite one In his booke de Vnit. Eccl. disputing with an heretick about the Question of rebaptizing such as out of the Church had been baptized and vrging the custome of the Church which did receaue such as were penitent into communion without rebaptizing he makes this discourse d S. Aug. de vnit Eccles c. 19. If some wise man to whom our Lord Iesus giues testimonie should be consulted of vs in this Question wee ought no waies to doubt of doing or putting in execution what he tould vs least wee should be esteemed to repugne not so much him as our Lord Iesus Christ by whose testimonie he was commended now our Lord Iesus doth giue testimonie to his Church wherefore as that Church diffused thorough all Nations beginning at Hierusalem doth receaue such penitents so without all windings and tergiuersation thou art to be receaued And if thou wilt not thou doest most perniciouslie cōtrarie to thy owne saluation striue against not me or any mā but our Sauiour himselfe whilst thou wilt not beleeue that thou art so to be admitted as that Church which he whom not to beleeue thou doest confesse to be detestable commends with his testimonie doth admit The same is confirmed out of the Gospell wherein our blessed sauiour saith to his Apostles and Disciples and in them to the Church that they should beare e Matth. 24. Ioan. 15 testimonie of him yet the Apostles the Disciples the whole Church be not Scripture Againe f Luc. 10. he that heareth you heareth me saith our Sauiour he that contemneth you contemneth me There is therefore an authoritie aliue and distinct from the written word which wee must yeeld vnto by S. Augustine also confessed and consequentlie it is not in our choise to beleeue or contemne any but the scripture Nor were the primitiue Christians without obligation of beleeuing the Gospell proposed vnto them by the Apostles before it was written downe as you knowe by those words which immediatelie followe their commission g Marc. vlt. he that beleeueth not shall be condemned To the place obiected Supra pag 107. alijs testibus vel testmonijs quibus aliquid credendum esse suadetur tibi creder◠vel non credere liceat quantum ea momenti c. Pag. 108. his words aboue cited doe suggest an easie answer as this Others not commended by this authoritie beleeue or not beleeue as you see cause but others commended by this authoritie you must beleeue as farre as by it they are warranted and commended Our Sauiour proued that those who beleeued Moyses and the Prophets and the Psalmes must beleeue him for of him they giue testimonie The like it is of the Church if you beleeue the Prophets you must beleeue the vniuersall Church for they giue testimonie of it and as S. Augustine saith more cleere then of our i S. Augu. Enarr in psal 30. conc 2. Sauiour himselfe One testimonie may warrant another and so they will become in a manner one He that obaieth the magistrate doth therein honour the Prince by whom he is put in authoritie And he that yeildeth all due reuerence to Princes doth therein a dutie vnto God who commands it Wee stoope to God when with all reuerence we receaue his word written or vnwritten and wee submit our selues to the written word or Scripture when wee listen to the Church which the Scripture doth commend When S. Augustine in his dispute with Cresconius about rebaptization was come this k S. Aug. li. 1. contra Cresco c. 31. 32. quia nec vos potestis proferre de Scripturis quarum nobis communis est authoritas ab haereticis venientem denuò baptizatum nec nos ita susceptum quantum ad hanc remattinet par nobis causa est Since neither you can produce out of Scriptures whose authoritie is common to vs one comming from Heretikes againe baptized nor wee one so receaued for as much as concernes this matter that is producing out the Scripture an example of the one or the other our cause is equall he shewes notwithstanding how euen in this point the Church in his time and he with it followed the most certaine authoritie of the Scripture l Ibidem c. 35. neque enim paruï momenti c. for it is not of small regard or moment that whe among the Bishops of the age precedent to the time when Donatus part or faction began to be this Question did wauer and had the different Opiniōs of compartners or collegues amongst themselues without breach of vnitie it was thought good that this which wee now maintaine should be obserued by the whole Catholike Church spred ouer all the world And a litle after wherefore though trulie there be not any example of this thing brought out of the canonicall Scriptures yet the truth of the same Scriptures is held of vs and euen in this thing when wee doe that which hath now seemed good to the vniuersall Church whom the authoritie of the same Scriptures doth commend that because the holie Scripture cannot deceaue whosoeuer feares to be deceaued with the obscuritie of this Question and of any other obscure Question pertaining to faith it is the same eandem Ecclesiam de illa consulat let him require in it the iudgment of the same Church which the holie Scripture without ambiguitie doth demonstrate There is yet a further Answer in the word Alijs You know that actions donne with ones owne hād by the motion of his owne spirit a man reputes not aliene but his owne So doth our B. Sauiour esteeme the actions of his mysticall bodie donne by the motion of his Spirit Settle
Ecclesiasticae doctrinae Idem in Eâ—st ad Episc Africae ouerthrowe the coÌ„trarie and to put the matter b Ego arbitrabar omniuÌ„ quotquot vnquaÌ„ fuere haereticorum inanem garrulitateÌ„ Nicaeno Concilio sedatam esse naÌ„ fides quae inibi a Patribus secuÌ„duÌ„ sacras Scripturas tradita confessionibus confirmata est satis mihi idonea efficax que videbatur ad omnem impietatem euertendam pietatem eius quae in Christo est fidei constituendaÌ„ Atque ideo diuersis Concilijs per GalliaÌ„ Hispanias Romae celebratis omnes qui in eo conuentu fuere istos luci fugas qui sese etiamnum occultant quae Arrij sunt sapiunt commâ— calculo vnius Spiritus incitatu anathemate percusserunt eâ— quod isti sibi nomina vendicauerint Synodorum c. 〈◊〉 Athanas Epist ad Epictet Qua igitur audacia fit vt post tanti Concilij authoritatem disceptationes aut quaestiones infâ—tuant Ibidem out 〈◊〉 question and so farre that who 〈◊〉 did oppose themselues were c Ego autem demiratus sum tuam pietatem haec sustinuisse quod non simul istos compescuerit piamâ—dem in Concilio Nicaeno traditam vt suprà illis proposâ—erit vt ijs auditis vel in quietem se darent vel si inquieti intradicerent haeretici homines iudicarentur Ibidem â—ereticks It was a vaine thing so he steemed it in the Arians by other CouÌ„cells to seek to reuerse what was â—â—ere established the definition of â—â—e holie Ghost there made the word â—f God by that Councell remaines foâ—uer d Vanus eorum labor qui contra illud Nicenum aliâ— subinde concilia moliuntur quippe qui plusquam decem synodos iam instituerint in singulis semper aliquid innouantes c. ignari interim omnem plantationem quaâ— non plantauerit pater caelestis cradicandam esse verbâ—â— autem illud Domini per oecumenicam Niceae Synodum in aternum manet S Athanas Epist. ad Episc Africae verbum illud Domini per â—licaenum Concilium manet in aeterâ—um As for the comparison which he â—akes with scripture it e Catholici Scripturam Sacram non subijciunt sed anteponunt Concilijs neque in hoc vlla controuersia esâ— Bellarm. li. 2. de Concilijs c. 12. Quod si interdum aliqâ— Catholici dicunt Scripturam pendere ab Ecclesia siue 〈◊〉 Concilio non intelligunt quoad authoritatem secundum se sed quoad explicationem quoad nos Ibidem hurteth â—ot He that saith the scripture where it is plaine and vniuersallie â—eceaued is more powerfull then a Councell or that the eternall veâ—tie opeÌ„lie reuealed as it is to Saints 〈◊〉 more powerfull then scripture â—oth not preiudice infallibilitie Both â—ay haue it and yet one be more â—owerfull And this supposed visit â—hat both scripture and the Counâ—ell be infallible but the power of cripture more the discourse of S. Athanasius is conuincing He thaâ— will not submit his iudgment to thaâ— authoritie which is most powerfull doth in vaine pretend he will be ruled by the lesse he doth easilie contemne a Councell who contemneâ— the Scripture proposed by the vniuersall Church as the Arians did who contradicted open Scripture and all Antiquitie Neither doth this make any thing against the decision of controuersies by Councells for though the waie of Councells be a certaine waie to determine what wee must beleeue yet may there be another way to finde it out and that certaine too And doubtles he that seeth in scripture that which he knowes the whole symbolicall Church that which holds out the booke wherein â—he reades it doth beleeue is more powerfullie moued to giue assent then he that heares a Councell onâ—ie And our assent is more proue when the Prophets and Apostles all propose the same then when one alone doth auouch it though one Prophet or Apostle by himselfe be sufficient and infallible §. XII Vincentius Lirinensis will haue Church-authoritie relied vpon in matter of faith as certaine and vndoubted How a man is to carrie himself when matter of faith is questioned The way to finde the Catholike sence Generall Councels infallible in their decrees and those are Hereticks that contradict and oppose them SAepe magno studio summa attentione perquirens à quaplurimis sanctitate doctrina praestantibus viris quonam modo possim certa quadam quasi generali ac regulari viâ— Catholicae fidei veritatem ab haereticae prauitatis falsitate discâ—nere huiusmodi semper responsum ab omnibus ferèretuli Quoâ— siue ego siue quis alius vellet exurgentium hereticorum fraâ—des deprehendere laqueosque vitare in fide sanus atque integer permanere duplici modo munire fidem suam Domino adiouante deberet Primò scilicet diuinae legis authoritate tuâ— deinde Ecclesiae Catholicae traditione Baro p. 349. ex vincent Lycin c. 1. VINCENTIVS LIRINENSIS The argument taken from this Father is that in his golden treatise entitled Aduersus prophanas haereseô◠nouationes he hath omitted to specifie generall Councells and their decrees and diuers leaues are spent tâ— proue that he did not giue vnto them any place in the direction of our beleefe But no paines will serue Hâ— doth more then once or twice mention them and hath testified whaâ— he thought of their authoritie Two generall a Vicent Lyrin c. 1. waies there are to distinguish the truth from errour in matâ—er of Religion the one by Scripture â—he other by Tradition but the scripture is profound and obscure wheâ—evpon it hath come to passe that diuers heretikes haue interpreted it â—iuers waies so that to knowe the â—ight meaning of it it is necessarie â—o recurre to tradition and as he â—aith in the second chapter of his booke b Idem c. 2. vide Disp li. 5. c 1. li. 4. c. 8. pag. 405. pag. 395 fine that the line of the propheticall and Apostolicall interpretation be directed according to the rule of the Ecclesiasticall and Catholike sence Which Catholik sence may be found three waies chieflie according as he conceaues it one is to see if it be held by the symbolicall or vniuersall Church a second is to see if it be held by the Fathers each writing in his owne time a third to see whether it be defined in any generall Councell By these three waies principallie a man is directed to the Catholik or true sence of scripture and all three are not necessarie but any of the three will serue the turne c Vâ—iâ—nt c. â— In the Catholik Church saith he wee must haue a great care wee hold that which hath bene beleeued euery where that which hath been beleeued euer that which hath been beleeued by all for this is truelie and properlie Catholick as the power of the name and the definition doth declare which truelie doth comprehend all vniuersallie And this is donne in fine if we follow vniuersalitie antiquitie consent Vniuersalitie wee shall follow
thus if wee confesse that one faith to be true which the whole Church thorough the world doth acknowledg And antiquitie thus if wee doe not in any sort goe back from those sences which it is manifest that our holie Auncestors and Fathers haue celebrated and commended and Censent likewise if wee followe the definitions and decrees of all or neere all the priests and masters in Antiquitie And d Quid igitur faciet Christianus Catholicus si se aliqua Ecclesiae particula ab vniuersalis fidei communione praeciderit quid vtique nisi vt pestisero corruptoque meÌ„bro sanitatem vniuersi corporis anteponats quod si nouella aliqua coÌ„tagia non iam portiunculam tantum sed totam pariter Ecclesiam commaculare conetur locum hunc corruperuÌ„t Wittaker Vitus haeretici tunc item prouidebit vt antiquitati inhaereat quae prorsus iaÌ„ non potest vlla nouitatis fraude seduci Quid si in ipsa vetustate duorum aut trium hominuÌ„ vel certè ciuitatis vnius aut etiam prouinciae alicuius error deprehendatur Tunc omnino curabit vt paucoruÌ„ temeritati vel inscitiae fi qua sunt vniuersaliter antiquitus vniuersalis Ecclesiae decreta praeponat Quid si tale aliquid emergat vbi nihil huiusmodi reperiatur Tuuc operam dabit vt collatas inter se MaioruÌ„ coÌ„sulat interrogeâ—que sententias eorum duÌ„taxat qui diuersis licet teÌ„poribus locis in vnius tameÌ„ Ecclesiae Catholica communione fide permanentes magistri probabiles extiterunt quicquid noÌ„ vnus aut duo taÌ„tum sed omnes pariter vno eodemque coÌ„senâ—â— apertè frequeÌ„ter perseueranter tenuisse scripsisse docuisse cognouerit id sibi quoque intelligat absque vlla dubitatione credendum Vinc Lyrin c. 4. more he hath to the same purpose He liued in the yeare 440. and before he wrote this booke there had been three generall Councells whose decrees though not made the * Nicenum anno 325. first of them much more then a hundred yeeres before him he â—umbers amongst the records of anâ—iquitie which are to be looked into And in like manner the decrees maâ—e 200. 500. 1000. yeares before vs â—ake place and order in the records â—f antiquitie respectiuelie to our times the distance of precedence â—eing more then was the distance of any Councell precedent respectiuelie vnto him You are further to obserue that â—o the vniuersalitie of a truth he doth not require that it be distinctlie beleeued of all that professe Christian religion some haue professed it who beleeued not the blessed Trinitie others denied the Incarnation the greatest mysteries were not Catholick in this sense neither doth â—he require that a point or veritie which is Catholik be such that it hath been expreslie and distinctlie beleeued of all Catholiks at all times the Catholick Epistles in this sence e Vide Disp pag. 431. An excellent lesson for these times were not all Catholick but his meaning is as I insinuated before that a sence or veritie appertaining to faith which is beleeued by the Symbolicall that is by the vniuersall catholike Church either allwaies or at any time for it can neuer erre in diuine faith or which the Fathers haue vniformelie in their times and ages taught and professed or which hath beene defined by all or neere all the Pastors those which are to teach in a generall councell is to be receaued as a Catholick sense Twice in that little booke herepeates againe this matter of finding out the Catholik sense by antiquitie consenting either in Councell or out of Councell and by vniuersalitie and in both places the definition of generall Councells and their authoritie comes in As in the 38. chapter where giuing direction how to auoid hereticks who like the Deuil vrge Scriptures against the truth in this case saith he Catholikes shall take greate care that they interprete the diuine canon according to the traditions of the vniuersall Church and according to the rules of the Catholike doctrine or decree wherein likewise it is necessarie that they follow the vniuersalitie antiquitie and consent of the Catholick Church And if at any time a part doth rebell against the whole noueltie against antiquitie or the disagreement of one or some fewe erring persons against the consent of all or at least of farre more Catholikes let them preferre the integritie of the whole before the corruption of the part And in the same whole the religion of antiquitie before the prophanesse of noueltie as also in antiquitie it selfe let them preferre before the rashnes of a verie fewe f primuÌ„ omnium generalia si qua sunt vniuersalis coÌ„cilij decreta praeponant tuÌ„c deinde si id minus est sequantur quod proximum est multorum atque magnoruÌ„ consentientes sibi sententias magistrorum Vincent Lirin c 38. first of all if any be the generall decrees of an oecumenicall Councell then after if that be not let theÌ„ followe that which is next to wit the sentences or opinions of many and great masters consenting amonge themselues In the next chapter he tells what Fathers those must be whose opinions wee take they must be g Idem c. 39. orthodoxe such as liuing piouslie in the Catholike faith and communion and remaining constant haue died in Christ or happilie bene put to death for him and those he saith are so to be beleeued that what soeuer either all or the greater part haue established or confirmed receauing holding or deliuering with one and the same meaning manifestlie oft constantlie as it were in a certaine councell of masters agreeing among themselues the same is to be esteemed certaine and vndoubted And againe in the h Idem c. 40. next Hos in Ecclesia Dei diuinitus per tempora loca dispensatos quisquis in sensu Catholici dogmatis vnum aliquid in Christo sentientes contempserit non hominem contemnit sed Deum He that contemnes these fathers diuinelie distributed according to times and places in the Church of God agreeing in Christ in the sence of a Catholick point of doctrine he contemneth not man but God So greate hee esteemeth this authoritie of the fathers and masters which God hath dispensed not at one but in seuerall times and yet the generall decrees of an oecumenicall Councell with him haue i c. 38. vt suprà the precedence primum omnium generalia si qua sint vniuersalis Concilij decreta praeponant tunc deinde si id minus est sequantur quod proximum est multorum at que magnorum consentientes sibi sententias magistrorum Againe in the 41. chapter he repeates a second time the same matter of finding out the Catholike sence by antiquitie consenting in Councell or out of Councell where he speakes yet more home k Diximus in ipsa Ecclesiae vetustaâ—e duo quaeâ—am vehementer studioseque obseruaÌ„da quibus penitus inhaerere deberent quicunque haeretici esse nolunt PrimuÌ„ si
Docete Matt. vlt. This Catholikes do know they be grounded they take the secure way The way which you take is temerarious it is the same which Heresie doth vsuallie take to spred it self And in making choise of it you shew in your self the disposition of a Sectarie The Sectarie findes an opinion auouched by two or three against the common and against the Spirit of the Church generallie yet because it likes him for that it is easier to be conceaued or more agreeable to some phantasie that he hath or better suting to the libertie which he could wish he is coÌ„tent to â—hink the authoritie of those â—â—o or three though the â—â—st contradict sufficient to â—ake is probable and then iudâ—ng of the reasons and motiâ—es which they bring as his â—â—fections incline him he thinks 〈◊〉 at last certaine So did the â—rians depending vpon the â—uthoritie first of their leaâ—ers and then deeming their â—otiue as that pater maior me 〈◊〉 to be manifestlie against the Church and for them Neither be the Leaders themselues Arch-heretickes wiâ—â—out pretence of authoritie they cite the d Fortasse aliquisinterroget An Haeretici diuinae Scripturae testimonijs vtantur Vtuntur planè vehemeÌ„ter quidem nam videas eos volate per singulaquae que sanctae legis volumina per Moysi per Regum volumina per Psalmos per Apostolos per Euangelia per Prophetas Siue enim apud suos siue alienos siue priuatim siue publice siue in sermonibus siue in libris siue in conuiuijs siue in plateis nihil vnquam paenè de suo proferuÌ„t quod non etiam Scripturae verbâ—s adumbrare conentur Vinc. lirin c. 35. Si quis interroget queÌ„piam Haereâ—â—corum sibi talia persuadentem vnde probas vnde doces quod Ecclesiae Catholicae Vniuersalem antiquam fidem dimittere debeam Statim ille mille testimonia mille exempla mille authoritates parat de lege de psalmis de apostolis de prophetis quibus nouo malo more interpretatis ex arce Catholica in Haereseôs barathrum infoelix anima praecipitetur Idem c. 37. vbi ostendit eos à diabolo moduÌ„ istum didicisse Scriptum est enim Scriptures â—â—d gleane obscure speaches â—t of auncient good writers which in shewe do make for them When a man once takes this â—ay he squares out his Religion to himself or rather he runnes out of all from one thing to another from more to fewer points or articles from that he calls probable to lesse and yet lesse and lesse probable till at last is he findes himself most certainlie in Hell Faith is a firme assent but his if well examined is not so It is not diuine faith he doth but flatter himself and deceaue others with a shadow If two or three tell him thatâ— Councell may mistake though the rest auouch the contrarie he is content to think it may and heereupon presentlie doubts of all that is so defined Then further proceeding iâ— the same sillie motiue if thâ— whole Church auouch a thing yet so as some two or three at some time or other held thâ— contrarie he will not beleeâ—â— the Church neither No nor the Apostles if any tell him they might erre A Rainolds a Whittakers authoritie makes the contrarie to him probable and by that time he hath read their bookes he thinkes himself certaine of it But in the meane while where is the faith of such a man wherevnto doth he giue a firme assent To the Scriptures No their authoritie who denied them makes him doubt To the Creed nor so the authoritie of two or three serues his turne and there is nothing in the Creede that more then two or three haue not refused Arianisme Nestorianisme Sabellianisme Eutichianisme Pelagianisme Lutheranisme Swinglianisme all great Heresies haue had multitudes of abbetâ—ors whereas two or three serue his turne Where then is his religion in his mouth peraduenture but in his heart well examined there is none Others there be not so readie to relie indifferentlie vpon the Authoritie of any whatsoeuer esteemed learned but determined extreamelie vnto one The Puritan for example to Iohn Caluin whom he prefers before the rest all together Wherein he shewes himself as extrauagantlie peccant against the light of nature as the former AmoÌ„gst the many principes or Axiomes which reason dictates to the Prudent this is one that in matters of beleefe the greatest Authoritie must sway our vnderstanding He will not denie that this is true he might as well denie the sunne shines at middaie but his manner of proceeding doth inuolue a deniall of it The authoritie of a Councell entirelie oecumenicall is greater then the Authoritie of one single man The greatest â—chollers haue euer stooped to 〈◊〉 yet the Puritan rather beleeues Caluin then such a Councell Yea rather then all the knowne Churches in the world though e Though some now disseÌ„t as you for example yet these points haue had the consent of all Christian Churches as many as beleeued that our B. Sauiour had true flesh and blood consenting As in the matter of the Masse vnbloodie Sacrifice reall Presence And what way is there think you to deale with such a man or to what end is it to dispute with him If you cite Scripture he will rather take the comment of his Master Iohn then the definition and tradition howeuer auncient of the whole Church deliuering the sence of it It is so in the point of the Reall presence And in admitting the Bookes of Scripture too he will be his owne chooser and will iudge himself which is good and sound and which ought to be discarded Vide disput de Eccles pag. 304. But who shall decide the coÌ„trouersie betwixt the Church and him touching the meaning of that Scripture which he pleaseth to let passe for currant The Spirit no doubt But in whom in the Church or the vniuersitie of beleeuers before his time Not so They might erre he thinkes and so might all the Councells of Bishops that euer were and all the Pastors of the world though consenting they might all he thinks be deceaued Where then speakes the Iudge he meanes to stand to when the Controuersie is about the sence of Scripture or about the sinceritie of the letter in whom speakes the Spirit which he will permit to be his Master In Master Iohn So he beleeues rather theÌ„ he will beleeue that he speaketh in the Church Now tell me is not this a strange manner of proceeding in matters appertaining to our eternall estate to challeng to ones self or his Master Iohn authoritie to teach and interprete Scripture and to denie it to the whole Senate of Catholike Bishops and Pastors whom God hath giuen to teach diuine doctrine and to keepe the Church from wauering in such matters and not onlie to them Ephes 4 in what age soeuer but absolutelie to the Church without exempting the first Disciples and Apostles These for
â—se ioyning her present Authoriâ— to that of the precedent ages â—â—ose minde she doth enquire in â—â—e manner that so by consent of 〈◊〉 whole still errours be condemâ—d Neither is it necessarie to finde â—at which she doth at anie time â—opose vniuersallie professed by all â—fore in plaine termes and expliciâ— or to finde it in all bookes of thoâ— times the Church informer ages â—d not so wee take the same course â—at she then did Secondlie you must â—tend vnto the words cunctas aboleâ—e hath abolished all No one Counâ—ll no one part as that which liued 〈◊〉 the second age or that which liâ—ed in the third or fourth hath aboâ—hed and destroyed them all but â—â—e whole hath done it Thirdlie that â—la is not * If sola be taken as you would haue it what will become of your triall by scripture onlie captiouslie to be stood vpon least you wrong the same Aâ—thor who neuer excluded the Symbolicall Church for whose testimonâ— k so 3. doc 3. tomo 1. li. 2. ca. 18.19.20 c. he pleades so earnestlie both iâ— the same place and in his seconâ— booke Doct. Fid. in many chapterâ— prouing it it's testimonie I meane to be contained in the Creede yâ—â— the Fathers of whose consent 〈◊〉 speakes in the place by you heeâ— vrged be not the symbolicaâ—â— Church properlie but onlie a parâ— of it And in like manner wheâ— speaking of the Church symbolical he saith it is she onlie whose testimonie is of so great l To. 1. li. 2. c. 20. vt suprà ad lit d. authoritie thaâ— she can certifie who are authors oâ— the bookes of scripture that soâ— doth not exclude another authoritie that is within for example thâ— vnanimous consent of Fathers whereof he speakes heere in the words obiected their authoritie were sufficient to certifie the same as you may see by him To. 1. Doct. 3. and li. 2. eiusdem to c. 26. and m Apudomnes Catholicos valet ligat vna sententia concors patruÌ„ maximè autem temporis longaeuâ— patrum successione sirmata ita vt locuÌ„ fidei habeat De quacre â—enda sub poenae perfidiaein symbolo scribetur Credo sanctam Ecclesiam walden to 1. doctrinâ 2. Verè enim ad omnes haereses compescendas omnes tractatus definitiones terminandas in materia fidei sola via est in qua errare non contingit concors patruÌ„ sententia ab ipsis ApostoloruÌ„ sedibus vsque ad nostratempora fideliter compilara In hoc enim simile erit regnum caelorum id est ecclesia catholica homini patri familias qui profert de thesauro suo noua vetera li. 2. c. 25. els where but it excludes authoritie Without Fourthlie he doth noâ— exclude generall Councells by thâ— Christian world approued and hâ— â—t should in Sainct Augustines â—es haue refused to subscribe to â—h authoritie or disputed against â—t which the vniuersall Church â—hat age beleeued and tought he â—t would not haue beleeued what â—s by so great authoritie proposed â—d bene thought madde rather then â—rthie the name of man Fiftlie â—her doth he exclude from infalâ—litie and power to abolish heâ—es the Gospels and other parts scripture and yet these be not â—t instrument or engine which he â—akes of so that you cannot build 〈◊〉 argument on those words to â—e infallibilitie awaie from all but 〈◊〉 Fathers Sixtlie notwithstanâ—g that Councells and the present â—urch are infallible it may be said â—the consent of the Fathers or â—he whole symbolicall Church â—h abolish all heresie because faith â—re readilie giues assent vnto that â—ch is so vniuersallie proposed â—derstandings not so well dispoâ— before doe quicklie stoope in 〈◊〉 case to giue reuerence to the â—h and such as doe not are condemned of all and so confoundâ— that they dare no more openlie pâ—fesse their errour whence it coâ— to passe that none making esteâ— either of the doctrine or of thâ— who stubbornlie doe persist in it degrees it is abolished And this one of those glorious prerogatiâ— which Waldensis so much coÌ„meâ— in the Church Besides the foresâ— readines in the vnderstanding whâ— it is by grace well disposed or 〈◊〉 lesse repugnance to render obedieâ— when it cannot with any shew pâ—tend reason for the refusall there dâ— appeare too more fullie in tâ— proponent the power of vniâ— which is in it selfe a dispositioâ— more plentifull participation of 〈◊〉 spirit and brings with it greaâ— force to conquer opposition Vndâ—standings well disposed yeild pâ—sentlie when the Councell speakâ— when the present Church hath â—ceaued and vniuersallie approâ— the Councell there is ex parte sâ—cti more adhesion and yet mâ— when the consent of all former aâ— is added and vnited and more 〈◊〉 there was in those that had Gradus adhaesionis ex parte subiecti as the â—choolemen speake euidentiam in â—ttestante S. Marke knew the Gosâ—ell which he wrote to be true yet â—hat the faithfull more easilie might â—eleeue it he had it n Vide to 1. doct 3. to 3. li. 2. c. 20. S. Hieron Catol script in Marco approued â—s S. Hierom doth relate by S. Peâ—er S. Paul knew the truth in the â—uestion moued at Antioch about â—ircumcision yet to make the creâ—ibilitie more appeare and more conâ—incing he went with it to the CouÌ„â—ell at Hierusalem where it was o Act. 15. â—efined And the Pastors there knewe too what was the truth yet â—or the greater weight of Authoriâ—ie they added testimonies of Scriâ—ture The scripture many times â—rings testimonies of scripture for confirmation as this Author showeth excellentlie to 1. l. 2. c. 20. and our blessed Sauiour himselfe in conâ—irmation of his resurrection cited Moyses and the Prophets When parts â—re vnited Bishops in Councell particular Churches in the vniuersall whole ages in the Symbolicall â—ater with most Auncient all vnder â—one eternall Word becomming one speaker and vttering in the language of all Nations as it were with one mouth in one spirit one and thâ— same thing no man that perceaueâ— it morallie can dissent This proponent hath a commaunding poweâ— ouer a wise mans vnderstanding anâ— it is a great engine to confound errour in which great engine he thaâ— should denie there were many paâ—ticular engines able to confounâ— Heresie wronges diuers particulaâ— in the companie vnlesse you esteeme it no wronge to denie that honour and abilitie to Prophets and Apostles ECclesia vniuersalis habet fidem indefectibilem non qâ—dem in generali synodo congregata quam aliquoties errâ— percepimus c. Baro p. 366. ex wald to 1. li. 2. c. 19. 4. FOurthlie to the same purposeâ— of remouing infallibilitie froâ— the present Church and Councellâ— he is cited out of another place speaking thus The vniuersall Churâ—â— hath faith which cannot faile not indeed assembled in a generall synâ— which wee haue vnderstoode to haâ— failed sometimes c. In which citaâ—n abruptlie broken of for aduanâ—ge the Authors speach is
vt non solum in doctrina sed etiam in forma docendi infallibili veritate niterentur peculiare hoc Deus esse voluit c. Ibidem all they did affirme whether the matter were dogmaticall or historicall whether substance or circumstance whatsoeuer they did affirme and put into the Scripture it is a truth But the infallibilitie of Councells is not so ample it is not so farre extended This Stapleton doth proue in the place obiected where hauing giuen the prerogatiue to that in sacred writers and Apostles he concludes b Natura nihilominus ac substantia potestatis ac certitudinis eadem est Ecelesiae nunc illius Apostolorum sicut fontis ac riuuli inde fluentis eadem est in specie bonitate naturali aqua nisi ab aliquo extrinseco immutetur quod his fieri non potest quia semper eundum Spiritum Sanctum magistrum tanquaÌ„ formaleÌ„ rationem puritatiâ— synceritatis tam fontis quam riuuli successores habent queÌ„ Apostoli ipsi habebant licet in alio diuerso gradu IbideÌ„ the nature notwithstanding and substance of the power and certitude of the Church now and of that of the Apostles is all one All one in substance but In the Apostles euerie waie exact as reaching to the decrees and to the meanes oâ— proofes and to the consequence oâ— forme and to the circumstances all and this in all kinde of matter In the Successors not so farre exact nor in that extension or fullnes but in alio gradu in another an inferior a more limitted and contracted degree In the same c Apostoli hanc certitudinem omnimodam sapientientiam habuerunt tam in medijs quam in fine Conseruare autem prius tradita c. quia non tam praeclara exacta sapientia indiget sed satis habet si diligenter acceptis â—emel traditis insistat indefit quod Ecclesia succedens tanâ—a certitudine in ipsis medijs non dirigitur Neque enim â—nta argumentorum certitudine opus est aperire expliâ—are quod virtute in semine fidei later aliudque ex alio â—e lucere quam de nouo rem penitus ignoratam explorare 〈◊〉 docere Sic enim Philosophi c. atque haec vna causa â—st quare tantam infallibilitatem in ipsa forma ratione â—ocendi successorum Ecclesia non desideret quantam â—psi Apostoli Stapl. doctr fidei cont 4. li. 8. c. 15. place to satisfie by the way another doubt you may finde cleerelie deliuered what some haue mistaken touching his minde in the * Metere quae alij seminauerunt exacta omnimoda infallibilitate non indiget sed satis est semel acceptis diligenter insistere Neque tanta certitudine opus est aperire explicare c. quam de nouo rempenitus ignoratam explorare Ex Staplet Relec. contro 4. q. 2. Relection those words tanta â—nd omnimoda or exacta which are â—ound there import in him a comparison not in the substance of the â—ertaintie or infallibilitie or assistance that as he said before is eadem the same but in modo in the quantitie manner and degree which â—s diuers Out of which diuersitie in the manner and quantitie or extension it comes that the successors doe not reach vnto the meanes or â—rguments and consequences and â—acts and circumstances so vniuersallie with as ample and in euerie â—ne of those respects as immoueable a â—ertaintie as the first Masters and Planters of Religion and writers of the scripture did who were to â—aie the foundation and by waie of â—euelation to deliuer what the Church in after times was to insist vpon Thirdlie it is to be considered that the Pastors in Councell according to this Author and as by their Acts you may perceaue doe proceed Sometimes as Deuines deducing or inferring one thing out of another and Sometimes as Witnesses of the faith and iudges of controuersie deciding and testifying the truth and proposing it to the world to be embraced and beleeued The former is a preamble to the later in which later it is alwaies infallible whether it be or be not so necessarilie and alwaies in the former from which further Question wee do heere abstract The reason is because their decrees are generallie proposed to all not to be seene or knowne scientificallie that waie were verie singugular the most part of Christians is not able to conceaue it but to be beleeued The d Ibidem Church saith thâ— Author doth not teach ex arte sed ex authoritate not by art but by authoritie neither doth she conclude as it were by Theologicall science of God and diuine things but by the Pastorall powâ— which from God she hath receaued sâ— doth giue sentence or determine Our Sauiour did not open a schoole of science but of faith neither did he send his disciples to proue the Gospell but to preach it And teach indeed he bid them but so as by testifying and preaching they should doe it not by proueing or disputing e Ecclesiae pastoribus magistris decerneÌ„tibus creditur non quia legitimè probarunt quod decernuÌ„t sed quia apertè decernuÌ„t tradunt sic esse credendum siue decretuÌ„ suum ex legitimis medijs probasse nobis coÌ„stet siue non Haec enim est obedientia fidei de qua disseruimus Ibidem Fourthlie it is to be considered that the infallibilitie of the Church-decrees depends vpon the f Ioan. 14. promised assistance which was not to all veritie possible nor to all that is actuall neither but to reuealed onlie docebit vos omnia suggeret vobis omnia quaecunque dixero is the promise The spirit of truth the holie Ghost shall teach you all things and suggest vnto you all what soeuer I shall haue said vnto you To things not reuealed the promise was not extended The course was taken for bearing in minde and vnderstanding the lesson which Gods eternall Word hath giuen and whatsoeuer in this kinde the Church doth determine and propose to the faithfull to beleeue is true Neither can she propose any thing in this manner which is not indeed such as she declares it to be she hauing diuine guidance and assistance in euerie such act This which you denie Stapleton doth teach g Stapl. Relect cont 4. q. 2. not 4. Ecclesia in conclusione fidei semper est certissima infallibilis Marke that semper the Church in the conclusion of faith is alwaies most certaine and infallible So that if you finde any thing declared by the Church to be de fide it is according to his tenet most certaine and may no further be disputed And in another h Staplet de princip si contr 4. li. 8. c. 15. place Ecclesia quia non ratione sed authoritate assistentia prouidentia diuina nititur eamque infallibiliter promissam habet nec prater veritatem nec erroneè nec contra Deum vllo modo decernere
vel for there were yet other things which might so come to light besides matters of faith all other verities are not manifested by triall and experiment though some be much lesse can you doe it â—f you consider that the later part and the former be coupled into the same sence by the coniunctiue 〈◊〉 answer secondlie that were matâ—ers of faith expressed in that part 〈◊〉 for of that part onlie which conâ—ernes plenarie Councells I speake â—s it is manifest they be not still â—ou were short of your aime for some kinde of generall Councells such as are vnlawfull or such as are lawfull but not approued though you would neuer be able to proue so much out of this place might neede mending and yet approued and confirmed Councels need none I knowe that some of yours doe sleight the distinction of confirmed and not confirmed Councels as a thing not knowne to S. Augustine and other Auncients but they be mistaken much If you looke into the tome of his Epistles you will see that kk S. Aug. Ep. 90. he with many other Bishops in a Councell wrote vnto Pope Innocentius to confirme their acts and decree made against those errours which Pelagius and Caelestiâ—â— had auouched vt statutis nostrae mediocritatis etiam Apostolicae sedis adhibeatur authoritas that to the decreeâ— of our mediocritie the authoritie of the See Apostolike be added And afterwards error impietas quae tam multos assertores habet per diuersa dispersos etiaÌ„ Apostolicae sedis authoritate anathematizanda est The errour and impietie of those men which hath so many abbetters and those disperseâ— in diuers parts or places is to be anathematized also by the authoritie of the See Apostolike Wherevnto the Pope answers and his Epistle is there ll Apud S Aug. Epist 91. also first commending them for requiring as they ought to doe the iudgment of the See Apostolike scientes quid Apostolicae sedi debeatur Secondlie confirming this obligation the Fathers saith he non humana sed diuina decreuere sententia vt quicquid de disiunctis remotisque prouincijs ageretur non prius ducerent finiendum nisi ad huius sedis notitiam perueniret vbi tot a huius authoritate iusta que fuerit pronunciatio firmaretur the fathers haue decreed by a sentence not humane but diuine marke the words that whatsoeuer should be donne in disâ—oyned and remote prouinces they should not esteeme it to be ended vnles it come first to the notice of this See where the proposition or sentence which is iust should be established with the whole authoritie of this Thirdlie he declates quisquis huic assentiens videtur esse sententiae speaking of the the Pelagian errour nimium se Catholicae fidei Dei beneficijs profitetur ingratum who soeuer seemes to consent into this opinion doth professe himselfe an enemie to the Catholike faith and ingratefull to gods benefits And in fine he cuts the faction of from communion separetur ergo c. Neither doth S. Augustine omit to giue notice of this answer for in the 106. Epistle hauing signified the sending of the acts of the foresaid Councell and of another also against the same errours together with letters to the same purpose to Pope Innocentius he saith mm S. Aug. Epist. 106. vide eundem Epist. 104. item serm 2. de verbis Apostoli li. 2. cont duas Epist Pelag. c. 3. ad omnia nobis ille rescripsit eodem modo quo fas erat atque oportebat Apostolicae sedis antistitem He wrote vs an answer to all things in such manner as a Bishop of the see Apostolike lawfullie might before god and ought to doe Adding also els-where that by those letters dubitatio tota sublata est alâ— doubt in that matter was taken away I omit to put you further in minde that the Councell of nn Relat. Conc. Chalc. ad Leonem Papam Chalcedon asked of Leo the great as their Head and Father confirmation of their decrees which he also gaue though oo Leo Papa Epist 55. ad Pulch. Aug. not in all they desired and thereby did manifest the fullnes of his authoritie It were easie to bring many examples in this kind were I professedlie to treat of it but keeping my self as I haue donne hetherto to those authors you obiect it sufficeth to satisfie by S. Augustines authoritie the difficulties which you bring out of S. Augustine The necessitie of the Popes approbation you finde elswhere Disput li. 4. c. 4. and it is a thing so manifest by the Scripture Matth. 16. Ioan. 21. that he in his Predecessor S. Peeter is peculiarlie designed as Chiefe of those Pastors on whom the Church is to relie for the knowledg and meaning of Gods word according to the Apostles doctrine Ephes 4. Ephes 2.20 Epist Iudae v. 20 which Pastors are therefore assisted accordinglie to support the faithfull built vppon them that all other interpretation which would exclude it is violent vnto the text and Disput li. 4. c. 1. 2. inasmuch as it labours to remoue the foundation which our Sauiour laide doth indeuour though vainelie for it is more then Hell can do to ruine the whole Church The pretence of plaine Scripture or of manifest reason such as an vnderstanding man considering cannot but assent vnto against the consent of all the Pastors in a Councell is openly insufficient because it doth suppose and without yea against all reason that they the Pastors with all their Exercise in Diuinitie and diligent inquisition looking into and considering the words of Scripture comparing texts together examining the traditions of the Church perusing former Councels with the writings of the Fathers and other monuments of antiquitie and assisted by the Holie Ghost their interiour Master be not as able as their aduersaries to conceaue plaine Scripture Innumerabiles sunt qui se videntes non solùm â—actaÌ„t sed à Christo illuminatos videri volunt sunt autem Haeretici S. Augu. in Ioan. tract 45. and reason so manifest or that conceauing and vnderstanding it they should be all so malicious and our Sauiour so vnmindfull of his promise as to propose vnto the world and oblige it to beleeue as our Sauiours words the contrarie But it is familiar in such Opponents as want them selues that Authoritie which the Sonne of God hath established to keepe vs from Errour to pretend euident Scripture and manifest pp Illi qui cum in vnitate atque communione catholica noÌ„ sint Christiano tamen nomine gloriantur coguntur aduersari credentibus audent imperitos quasi ratione traducere quando maximé cum ista medicina Dominus venerit vt fidem populis imperaret Sed hoc facere coguntur quia iacere se abiectissimè sentiunt si eorum authoritas cum authoritate catholica conferatur Conantur ergo authoritatem stabilissimam fundatissimae Ecclesiae quasi rationis nomine pollicitatione
sooth be the men that in the pulpits crie so lowde who disesteeming the whole world besides obtrude themselues as masters of mankind each an Oracle I know you wash your hands your words condemne their insolencie you will not seeme to participate of their fault But what is in your heart Are not you too one of those that abbet a priuate judgment against a publike You plead against the power of the Church to determine matter of faith in her generall assemblies that I see And I know too that you punish men for not conforming themselues to the determinations of one not generall Reconcile these if you can And tell me if I be not bound to conforme my judgment to the judgment of a Councell when it is perfectlie oecumenicall what shall binde me to conforme it vnto one that is onelie Nationall if the Decrees of the whole Church may be lawfullie refused what obligeth me in conscience and before God to receaue the Decrees of your Conuocation Is euerie subiect bound to be of his Princes Religion or is it lawfull for him to subscribe against that he knowes to be the truth Is England since you began to teach growne bigger then all the world is a part is was not of old so bigger then the whole In way of excuse for your not subscribing to decrees oecumenicall you plead the Authoritie of some fewe men how vniustlie heareafter it will appeare and shall not the Authoritie of farre more and those great Schollers excuse vs in conscience for not subscribing to your priuate Articles wherein be many things generallie condemned in former ages To giue instance in one point that containes many In your 23. article you determine thus The Sacrifices of Masses in the which was commonlie said that the Priests did offer Christ for the quick and the dead to haue remission of paine or guilt were blasphemous fables and dangerous deceits So you Yet was this Sacrifice frequented f Missa abominatio in calice aureo propinata omnes reges terra populos à summo vsque ad nouissimum sic inebriauit vt proram puppim suae salutis in hac vna voragine statuerint Caluin Instit li. 4. c. 18. See the Protest Apol. tract 3. Sect. 1. and in the Conclusion to the Iudges Sect. 6. 10. generallie when Luther began to make your Schisme It was auowed in the g S. Iren. li. 4. c. 32. Noui testamenti Nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo Concil Nicenum 1. can 14. S. Cyrill cum eo Concil Ephes in Anathem 11. S. Augu. Conc. 1. in Psalm 33. Nondum erat sacrificium Corporis Sanguinis Domini quod nunc diffusum est toto orbe terrarum S. Ambros de Sacram. li. 4. 5 S. Cyrill Catech. myst 5 S. Chrysost lib. 3. 6. de Sacerdotio Hom. 17. in Epist ad Hebraeos His Liturgie is yet extant And so is S. Basils too S. Gregor Nyssen Hom. 1. de Resurr Praeoccupat impetum violentum ac sese in oblationem victimam offert pro nobis Sacerdes simul agnus Dei. Vide Disp li. 5 c. 9 Coccium in Thesanro t 2. li. 6. a. 4. times primitiue And our Sauiours h This is my bodie which is broken for you This is the blood of the new testament which is shed for you words registred in the i 1. Cor. 11. Matt. 26. That it was offered for the quick and the dead it is also testified abundantlie S. Epiphan Haeres 75 where he saith also the Church receaued it by tradition S. Cyrill Cathec 5. Pro omnibus oramus qui ante nos vita functi sunt maximum credentes animarum iuuamen pro quibus offertur obsecratio sancti illius tremendi quod ante nos iacet Sacrificij S. Chrysost Homil. 3 in Epist ad Phil. Non frustra hac ab Apostolis sunt legibus constituta vt in venerandis inquam atque horrisicis mysterijs memoria corum fiat qui decesserunt nouerant hinc multum ad illos lucri accedere multum vtilitatis S. August in Enchirid. ad Laurent c. 110. lib. de cura pro mort c. 1. c. 4. Non sunt praetermittenda supplicationes pro Spiritibus mortuorum vt quibus ad ista desunt parentes aut filij ab vna is exhibeatur â—ia matre Ecclesia Lib. 9. Confess c. 13. Meminerint ad altare tuum Monica famulae tuae cum Patritio quondam eius coniuge c. S. Ioan. Damasc Orat. quod defuncti Missis inuentur Quod quidem citra vllam controuersiam Catholica Apostolica Ecclesia sine vlla ambiguitate retinet c. Vt consuetudinis testem â—llum cito The like appeares by the Liturgies Where obserue that I reflect preciselie vpon the termes of your Article which condemneth vnbloodie Sacrifice offered by the Priest for the Quick and the Dead to haue remission of paine or guilt If this be a blasphemous fable the whole world was in Errour So commonlie was it said and esteemed lawfull and so vniuersallie frequented See further Gualterius his Chronographicall table verit decima The Protestants Apol. tract 1. Sect. 3. subd 4. and Sect. 7. subd 6. The Conference of Cath. and Prot. doct li. 2. c. 24. angl Bible being vnderstood in their natiue proper sence do k What necessitie there is to enquire into the true sence of these words This is my bodie will best appeare in the after-examination of the diuers consequences of your owne sence to wit your doctrine of transsubstantiation corporall and materiall presence propitiatorie sacrifice and proper adoration all which depend vpon your Romish exposition of the former words of Christ The issue then wâ—ll be this that if the words be certainelie true in a proper and litterall sence then wee are to yeild to you the whole cause Morton Instit. of Masse li. 2. c. 1. I omit to note how Luther who did impugne the Sacrifice of Masse had his instructions from the Deuil as doth appeare still by his owne booke de Missa Priuata p. 228 Ego coram vobis And p. 230 â— â—n summa Edit Wittemb anno 1558. where he puts dâ—wne the Deuils arguments amongst which one is against vnbloodie Sacrifice Contra institutionem Christi Missa vsus es pro Sacrificio c. §. quarto confessedlie make for and confirme it Now should wee subscribe to your Article wee should contradict all this Wee should contradict open Scripture interpreted by the whole Christian world and by the l And this Spirit is the Holie Ghost Ioh. 14. 16. Spirit in it And whilst you sollicite vs so to do what do you but abbet a priuate Spirit and this too importunelie vnseasonablie then when you denie to the whole Church power to define the veritie euen of this cause or to declare the sence of Scripture touching it in her Councels oecumenicall I am not disposed