great S. Beda for the latin But for that I will not be prolixe and because I hasten to my second Consideration which is the very maine Conclusiō of all my whole discourse hitherunto I will knit vp all with that goulden admonition of Vincentius Lyrinensis an Author which who so readeth and belieueth it is impossible if he will professe any religion that he should be ought els but a Roman Catholicke well his wordes are these Let vs hould that saith he which hath bene belieued generally of all for that this is truly and properly Catholicke as the very nature signification of the name doth import And then for further explication he giueth a threefold prescription for a more sure and infallible direction and this is vniuersality Antiquity and Consent all which he must as time and occasion serueth adhere vnto that will be accompted truly Catholicke And yet in the beginning of his fourth Chapter he illustrates the first Prescription of Vniuersality most pertinent for our purpose at this time by way of supposition and question moued and answered His wordes are these VVhat then shall a Catholick Christian doe if any parcell of the Church shall cut it selfe of from communion of the vniuersall faith This is the questiō moued the answere followeth VVhat els forsooth should he doe but that he preferre the health of the whole body before any one pestilent and corrupted member thereof 20. And hereupon I began to enter into a serious Cōsideration and a seuere examination of my owne Conscience in a secret recollected and most retired conference betwixt God and my owne soule touching matters of religion as they shall eyther doome me or saue me at the last day First I considered yea and seriously within my owne hart debated demaunding of my selfe whether the Protestants Church and doctrine wherof I then was a reall and formall member and Professor had not cut it selfe of yea departed and separated it selfe from the vnion and communion of the vniuersall faith and from the sauing and conuerting Ghospell of Christ his Kingdome which was first to be preached to all Nations as Christ promised that it should come to passe before the worldes great destruction and generall consummation This was my first demaund and the answere returned vnto me by the Catholicke Church of ancient Fathers vpon view of their doctrine and comparing it c. nay by the spirit of God since it was promised to be the guider and directour of his Church I say the answere returned was that the Protestants Church doctrine had abandoned both Catholick name Catholick faith and therefore as beames cut of from the sunne as boughes violently broken of frō the tree and streames and channels parted and separated from their originall fountaine as S. Cyprian speaketh they were to perish vanish and come to naught And now what course remained for me to take if I regarded at all the welfare of my soule but to follow the sage weighty counsaile of my foresaid authour Vincentius Lyrinensis my Authour indeed being the only meanes next vnder God of my Conuersion from heresy to Catholicke Religion and that is to prefer the health and welfare of the whole body before any one pestered and infested member therof His meaning in plainer termes is that in time of Schisme and Heresy or in particuler Countries Apostacy from the Catholicke Christian faith and religion euery Catholicke Christian that is already in the Church must hoouer vnder the winges of the Church by retyring into her lap and bosome in time of any danger And he that is an Hereticke and of an hereticall Congregation and consequently forth of the Church must endeauour by all means possible to become a Catholicke by returning againe vnto the Communion of Catholick Religion out of which it is impossible there should be any saluation 21. This first Consideration I enlarged yet further extending it by a second supposition to witt if the Protestants Church and doctrine be Catholicke indeed as they would beare the world in hand it is then it hath bene generally reaceaued of Christians ouer all Christendome in that sense as it is now in opposition against the Roman Church then the Protestants can produce visible Churches of theirs that haue bene extant from the Apostles time downwards hitherto that haue held the selfe same points of doctrine the selfe same number of Sacraments other such differences as now Protestant Churches haue in them from the Roman thē according to that most sure prescription of Tertullian they can Edere origines Ecclesiarum suarum euoluere ordinem Episcoporum suorum Declare the beginnings of their Church they can turne ouer and bring forth an orderly succession of Bishops running on as he saith from the very beginning and continuing without any interruption to the Apostles tyme then can they proue that the first Bishop that held these differences was instituted and ordayned by some Apostle or Apostolicall man for so saith Tertullian could the Church of the Smyrneans proue their succession of Bishops from S. Policarpus ordayned by S. Iohn and the Church of Rome proue from S. Clement placed by S. Peters in one word then according to another prescription of Tertullian can they proue that the doctrine of their Church as now it standeth in contradiction with ours conspireth with the doctrine of the originall Apostolicall and mother Churches and that they hold that very doctrine which the Church receiued from the Apostles the Apostles from Christ and Christ from God and that the same hath cōtinued by neuer interrupted succession from that time to this of theirs These things if they shall euer be able soūdly and substantially to proue on their part then shall I acknowledg that they and their Religion are Catholicke indeed and that out of their Church there is no saluation 22. But if these things haue bene by them attempted and could neuer yet be proued by them nay if their affirmatiue haue bene disproued by a negatiue in all the forenamed notes markes prescriptions of the Church and against Hereticks as is already too apparently knowne to the whole Christian world then let them at the last vpon so manifest a conuiction ingenuously confesse that the denomination of Hereticke rather then the appellation of Catholuke doth properly apertaine vnto them 23. And albeit I cannot but vnderstand that the Hereticks of ancient times and all moderne Sectaries in these our vnhappy dayes both in Germany France Holland Scotland and England doe ambitiously affect this renowned name of Catholick to haue it giuen vnto their hereticall Cōgregations nay which is more howsoeuer they do fraudulently sometimes cloath themselues in sheepe skinnes when surreptitiously they inuest thēselues with this high title supreame dignity of a Catholick though in points of doctrine amongst themselues they be neuer so much opposite the one to the other ech condemning other for Hereticks nay damning themselues amongst themselues and
that to the pit of hell Yet notwithstanding let the Catholick but pursue them and arrest them of sacrilegious Church-theft for stealing this title they dare not stand to try the issue before the Tribunall of the Church but presently as guilty they fly away renouncing their stolne tytle and so it returneth to the right owner And is it any meruaile that maugre their heades they are inforced to this restitution when they are at such opposition amongst themselues as is formerly noted which very opposition it selfe setting all other arguments of the Catholick a part doth euidently shew and demonstratiuely conuince vnto their faces that they cannot be Catholicks indeed because Catholicum vbique vnum as the foresaid Father Pacianus noteth that is Catholicke in Christian Religion which is euery where one and the selfe same For as Christs seamelesse coat was whole intyre and vndeuided it is S. Cyprian his comparison and it is well worthy our obseruation euen so must the spouse and Church of Christ figured by this coate be whole intyre vndeuided and one in it selfe and thereupon saith S. Syprian Possidere non potest indumentum Christi qui scindit et diuidit Ecclesiam Christi He can neuer possesse the coate of Christ who renteth and teareth the Church of Christ. 24. But alas Catholicke Communion and Catholicke Vnion cannot be found much lesse verified in and of Protestant religion not only in those old imagined times ages of their supposed Primitiue Church which they ridiculously and impudently contra scientiam contrae conscientiam do challenge vnto themselues but neither in these very ages wherin they haue peeped out of Chymerian nay out of Infernall darknes and bene knowne to the world by the names of Protestants Lutherans Caluinists and the like I say not in these times can they shew Vbique vnum amongst themselues in mayne and many articles of Christian beliefe And this I can partly speake vpon my owne experience had amongst them for many yeares during which time I could neuer yet God I take to witnes as righteous Iudg find any two of thē agreeing togeather in all points of faith and partly I can proue yt by infinite bookes written by themselues wherin they fall togeather by the eares discouer their owne shame vpon their owne skirts Ephraim against Manasses Manasses against Ephraim both against Iudah that is Lutherans against Caluinists Caluinists against Lutherans yet both like Simeon Leui Fratres in malo in the euill of Schisme and Heresy they can ioyne handes and conspire against Catholicks and Catholick verity And this conuinced my vnderstanding that Protestants could not be Catholicks and therfore I passed to the other syde where I found indeed vbtque vnum euery where one in all points of their beliefe throughout the world togeather with that vniuersality antiquity consent and succession which the foresaid Vincentius Lyrinensis that good old Monke Professour of Euangelical Coūsailes of perfection that liued in S. Augustine his time setteth downe in the name of the whole Catholicke Church in his time as the certaine signes markes and tokens of the true Catholick Church indeed And this much shall suffice for this first Consideration about the wordes Catholicke and Hereticke Let vs passe vnto the second The second Consideration YF the changing of Abraham his name from Abram into Abraham was full of mysticall consolation because it confirmed him in the promyse of the Messias and for that he should be the father of many nations Genes 17 5. if Iacob his name being turned into Israel was fraught with comfort and that for these two especiall reasons first because he had preuailed with God secondly because he should preuaile against men Genes 32. 28. O then how comfortable and how amiable how full of solace heauenly delight ought this glorious through the whol Christiā world renowned name of Catholicke to be vnto vs since it confirmeth vs nay assureth and sealeth vnto vs all Gods promises made vnto the Church it is the Father of many nations comprehending all true beleeuing Christians within the lap and bosome of the Church it preuaileth with God procuring his heauēly benediction and neuer departing without a blessing and it preuaileth against men distinguishing betwixt wolues and sheepe separating all false worshippers from the true belieuers 26. And now as this Name of Catholick began to be vnto me most amiable and comfortable conteyning in it so many priuiledges and prerogatiues and being so highly reputed esteemed and commended by all sacred Antiquity euen from the Apostles dayes downwards vnto our times though Sempronianus the Nouatian Heretick obiected to the forenamed Father Pacianus as the Hereticks do to vs in these dayes that sub Apostois nemo Catholicus vocabatur no man was called Catholicke vnder the Apostles so on the other side comparing contraries together quae iuxta seinuicem posita magis illucescunt which being opposit are the clearer reuealed I considered with all possible attention that the Name of Hereticke was most dreadfull aboue all other names vpō the earth as before I haue noted at large And therfore if euer there were a Cham accursed of his Father as you shall read there was Genes 9. 25. then the Hereticke is this Cham accursed of God the Father and anathematized of the Church his mother This is Benoni that sonne of the mothers sorrow as Rachael pronounced of Beniamin the byrth of this sonne would be the death of his mother he came from her wombe but he will not abide in her bosome agreeing with that of the Apostle Prodierunt ex nobis sed non erant ex nobis nam si fuissent ex nobis permansissent nobiscum Sed vt manifesti sint quod non sunt omnes ex nobis They wēt forth from vs but they were not of vs for if they had beene of vs they would haue remayned with vs. But here by they are manifested not to be all of vs. And therfore to expresse if it be possible in a word the horror of this Name as the childrē of the prophets cried vnto Elizcus the prophet after they had tasted the potage Mors in olla vir Dei mors in olla death is in the pot o man of God death is in the pot Euē so may I more iustly take vp this cōplaint cry out vnto euery man of God that is a true mēber of the Catholick Church that against all Heresy the very name Heretick Mors in nomine Mors in nomine there is nothing but death destruction desolation dānation in this very Name 27. And heere we shall be inforced as it were to ponder vpon this point somewhat more at large and to extend the bondes of this ensuing Consideration especially for so much as concerning vs so neare as it doth this matter cannot be but worthy of our weightiest ponderation and the rather will we the more deliberately consider of this point for
Maties wise and religious hart who with that opinion might haue made herselfe a Protestant therby haue escaped the greatest part of her troubles and perhaps also haue auoided the violent stroake of the Axe which is well knowne to haue bene vrged vpon her especially in respect of her Religion and of the feare that was conceyued least in time she might come to the Crowne and defend the same I meane her Religion with publicke authority 67. And now whosoeuer it was wherein I remit my selfe to his Matie as most interessed therin both in Honour body and soule as her only Child and heyre chiefest Iewell in the world euident it is the opinion cannot stand as now hath bene said eyther in reason or religion and may be presumed to proceed from such as haue little care of any religiō at all onely they would liue quietly enioy their sensuality passe the time without any trouble or scruple or repugnant conscience for any thing touching religion or that whole subiect And this if I take not my ayme amisse commeth very neere to the point of secret Atheisme 68. S. Augustine recordeth the like opinion of many in his daies who thought it did not materially import them whether they were Donatists or Catholicks so as they professed the Christian faith Multi sayth he nihil interesse credentes in qua quisque parte Christianus sit ideo permanebant in parte Donati quia ibi nati erant c. Many beleeuing that it concerned them not in what side or part ech man were a Christian so he were a Christian therefore they remayned on the party or faction of Donatus the Hereticke for that they were borne therein But S. Augustine vehemently confuteth this false pestilent and indulgent perswasion aswell in the place heere cyted as in many other places of his workes confidently teaching and auerring that a man is made an Hereticke by houlding any one errour obstinately against the Church and consequently damned also In Ecclesia Christi saith he qui morbidum aliquid prauumque sapiunt si correcti vt sanum rectumque sapiant resistunt contumaciter Haeretici fiunt foras exeuntes habentur inimici Those who in the Church of Christ are infected with corrupt and naughty opinions if being admonished to belieue wholsome and true doctrine they kicke against it with contumacy then do they become Heretickes and going forth of the Church are held for enemies So he And with the same seuerity holdeth he in his booke of heresies intituled Ad Quod-vult-Deum that the belieuing of any one heresy condemned already by the Church or to be condemned if rising afterwards is sufficient to make the belieuer obstinate defender no Christian Catholicke consequently an Hereticke so impossible to be saued 69. To this opinion subscribeth S. Cyprian who shewing that euery least heresy or schisme is able to damne a man that adhereth vnto it writeth expressely thus Beatus Ioannes Apostolus nec ipse vllam haeresim aut schisma discreuit sed vniuersos qui ex Ecclesia exijssent Antichristos appellauit S. Iohn the Apostle himselfe did not put any difference or exception of any heresy or schisme at all but called them Antichrists whosoeuer were gone forth of the Church for any heresy or schisme whatsoeuer 70. And yet this point is pressed further by many other holy fathers yea strained to euery heresie were it but in one word or sillable And this was the opinion of S. Hierome His wordes are these Propter vnum verbum aut duo quae contraria essent fidei multas haereses eiectas esse ab Ecclesia we shall read that many heresies haue beene cast out of the Church for one or two words that were contrary to the receyued faith 71. To this purpose conduceth that of S. Basill registred by Theodoret to wit that a good man ought to loose his life if neede require for the defence of one only sillable pro desensione vnius syllabae diuinorum dogmatum The reason whereof is touched as well by S. Athanasius in his Creed where he saith That he shall most certainely be damned that houldeth not entirely and inuiolably the whole Catholicke faith as also by Nazianzen when he saith That heresy consisteth sometimes in one word His wordes are these Nothing can be more perilcus then Heretickes who running wholy ouer all do notuill standing in some one word as by a drop of poyson infect the sincere simple faith of our Sauiour comming downe by Apostolicall tradition This was the iudgment of Antiquity so seuere Censurers were all those holy Fathers of the least dram of Heresy 72. Thus then you apparently see that for making of an errour or heresie damnable it is not required of absolute necessity that it deny some thing of the blessed Trinity directly or some maine article of the Creed c. as many of the first ould heresies did when the doctrine therof was not so well explaned as now it is though this be a desperate shift of the Protestant and most miserable euasion and yet it will not serue his turne he being guilty of heresy in all those high pointes yea of misbeliefe almost in euery article of the Creed for that as before hath beene touched in the third Consideration the greatnes of the sinne of heresy dependeth more of malice and malignity of the sinner then of the materiall obiect about which the Hereticke erreth for that he sinneth of obstinacy and contumacy by his owne choice and therefore is said by S. Paul to be damned by his owne iudgement quia eligit sibi in quo damnatur saith Tertullian he chooseth to himselfe wherin to be damned or els as S. Leo doth more largely giue the glosse Propria pertinacia perit sua à Christo discedit in sania qui eam impietatem per quam multos ante se scit perusse sectatur religiosum atque Catholicum putat id quod sanctorū Patrum iudicio damnatum esse constat That is he perisheth by his owne pertinacity and through his owne peculiar madnes departeth from Christ who imbraceth that impiety which he knoweth hath beene the destruction of many houlding that for religious and Catholick which manifestly appeareth to be condemned by vniforme iudgment of ancient Fathers So blessed Leo expoūds the place the reason followeth for that such a one preferring himselfe by pride and vanity before the whole visible and Catholicke Church he chooseth to hould that which his owne iudgment and fancy doth lead him vnto VVhence it may come to passe that one man erring with lesse pride and obstinacy about some pointes of the blessed Trinity may sinne lesse damnably then another that erreth in points of lesser moment but with more malice as about the doctrine of the Sacraments or other pointes of the like nature And the reason therof is for that this second erreth with more obstinacy and malice which corroborateth the
very essence of heresy then the first though both of these men being out of the Church must be damned but yet with different measure of punishment 73. This fearefull Conclusion then of damnation standing a foote and remaining in full force to be inflicted vpon all kind of Hereticks we are now and next to cōsider whether the Protestants opinions at this day wherin they differ from the Catholicks be truely heresy being cōpared with the Romā faith and Religion and secondly we are to discusse whether the different sortes sects and professions of the said Protestant religion among themselues especially the principall as Lutherans Sacramentaries in Germany be heresies to the other and the like of Puritans and Protestants in England all originally rising from Martin Luther I say we are to consider whether all these seuerall heades be Hereticks indeed the one to the other or may be saued togeather ech man dying in his owne Religion 74. To proceed then in order vnto the examination of the particulers And first that Protestant Religiō in many great points throughout the mayne corps of controuersies now in hand is truly heresy to those of the Roman fayth and Catholick Religion this point being so cleare needeth no further dispute for asmuch as the Protestants do openly auouch aboue an hundred positions against the same Roman Catholick Church defending the same with obstinate resolution And the late generall Councell of Trent where the flower piety and learning of the whole Catholicke Christian world vnder one spreame Pastour and infallible conduct of God his holy Spirit were assembled hath discussed examined according to ancient grounds of holy Fathers discouered for Hereticall and thereupon hath anathematized 125. points by name and that in so many different Canons enacted concerning the Sacraments only and the controuersy of Iustification Besides all the rest I say the case being thus cleare against them and their conuiction so manifest there needes no further dispute For if by S. Augustine his iudgment euen now alleadged and other Fathers of greatest learning and credit in the Church one only erroneous proposition or assertion held with obstinacy against the doctrine of the knowne Christian Church be conuinced for a point of heresy and held for a matter of most certaine damnation to the houlder for that it casteth a man out of the said Church out of which is no saluation what is to be inferred where so many condēned assertions are held against the knowne Church authority therof 75. To the second also to wit whether Lutherans and Sacramentaries who made the first diuision of Protestants whilst Luther himselfe was yet aliue be truly and properly Hereticks the one to the other and consequently that the saluation of one is the damnation of the other were it possible that any Sectary could be saued This is with as great facility proued as the former and that first by the testimony of Martin Luther himselfe the originall Authour of all these later Sectes and then by the mutuall and concurring consent of all the Lutheran Doctors Pastours and Prelates that succeeded him 76. First I say it is well knowne that Luther himselfe euer reputed the Sacramentaries that comprehend both Zuinglians and Caluinists for dāmnable and intollerable Hereticks Let his owne testification often reiterated and seriously aggrauated in diuers of his bookes be a sufficient cōfirmation of this His first serious Censure denounced against them all is this Haereticos seriò censemus alienos ab Ecclesia Dei Zuinglianos Sacramentarios omnes qui negant Christi Corpus Sanguinem ore carnali sumi in Venerabili Eucharistia We do seriously censure for Hereticks and Aliens from the Church of God the Zuinglians and all other Sacramentaries who do deny that Christes sacred body and bloud is receaued by our carnall mouth in the Venerable Eucharist Can any thing be spoken more clearely or determined more effectually then this Or can any Caluinist with any face hereafter exempt himselfe from out of the number of them that are accursed and condemned by their owne grand Progenitour 77. The same in effect he hath in his Epistle ad Iacobum Presbyterum Ecclesiae Bremensis his wordes are these All Sacramentaries that deny the Reall Presence are Hereticks and for such to be auoided And yet in a third place least any man should thinke he had altered his iudgement de Coena Domini of the supper of the Lord he condemned by name for damned Hereticks the very first Authors of Sacramentary doctrine to wit Carolostadius Oecolampadius and Zuinglius and questionles Caluin had neuer escaped his singers as sly an Hereticke as he was had he bene then either of name or note well his finall and irreuokable doome for it was denounced against thē in his decrepit age was this Ego tamquam alterum pedem iam habens in sepulchro c. I being now ould and hauing as it were one foote in my graue do yet carry this testimony glory with me to the tribunall of Iesus Christ that with all my hart I haue condemned as enemies of the Sacrament Carolostadius Zuinglius and Oecolampadius and all their disciples and followers and haue auoided their company haue no familiarity with them eyther by letters writings wordes or deedes as the Lord hath commanded not to haue with Heretickes Thus much of Luther himselfe 78. And now if we should prosecute the seuerall iudgmentes and Censures of all others the most learned Lutherans against Sacramentaries in this matter of heresy and namely against Caluinistes who were of no reckoning in Luthers daies for that their new heresy was but then a hatching there would be no end and I should rather fill a large volume then cōteine my selfe with in the precincts of my briefe intended Considerations Let one or two of the principall serue for all Matthias Illyricus a great Lutheran Superintendent of Saxony and one of those foure that compiled the lying Centuries doth in a certaine booke intituled Desensio Consessionis Martinistarum or Luther anorum censure Caluinistarum Lyturgiam the Lyturgy or seruice of the Caluinists not only for hereticall but to be Sacrilegious also Et proh dolor saith he innumeras animas aeterno exitio inuoluere And to inuolue alas innumerable soules with euerlasting perdition 79. Franciscus Stancarus also no meane Authour one of the Lutheran side writing to the King of Polonia in his days pronounceth confidently of all those new professors vnder Caluin in Geneua that they were Publici manifesti haeretici notorious and manifest Hereticks And yet as though this were little the same Author in his booke de Trinitate prescribeth this Caueat to the Christian Reader concerning Caluin and would to God it were as well remembred and practised in the Vniuersities of England where yong Deuines are for the most part poysoned with the drugges and dregges of Caluins doctrine my hart bleedeth to thinke of it before they can tast of the pure liquor of
he should protest confesse openly ten thousand times that he admitteth all the words and euery syllable therof 8. It is also to be considered that it is most worthy of a Christian man his obseruation especially if he hath eyther care or make any conscience to preserue himselfe sound in the faith and therby to saue his soule that albeit the ancient Fathers do with vniforme verdict affirme that these articles of the Apostolicall Creed were set downe by the holy Apostles replenished and directed with no small measure of the holy Ghost as now hath bene obserued I will not stand to discusse at this present whether euery seuerall article of the twelue which it conteyneth were set dowue by seuerall Apostles though diuers graue and ancient Fathers do affirme it yet were these articles neuer held for Canonicall Scripture no nor yet are they at this day eyther by Catholicke or Protestant And if any man reply that they are consonant vnto Scriptures and may be thence deduced I deny not that only I say this is nothing to argue that authority that they haue obteyned in the Church since that all other writings of orthodox men are both consonant vnto Scriptures and to be deduced from them and yet they are not held in that esteeme as the Creed but my consequence that hereupon I inferre is this that something must be graunted of necessity besides Canonicall Scriptures to haue bene necessarily belieued in the Christian Catholicke Church and that by tradition only without any other foundaation and that from the very beginning of Christian Religion 9. This appeareth by the former words of S. Augustine that this Creed came down along through the Cēturies of the Church by tradition and Ruffinus saith in his exposition of this Creed Idcirco haec nonscripta funt chartulis atque membranis c. therfore did the Apostles deliuer these thinges not written in paper and parchment but to be retayned in mens hartes to the end it might be certaine that no man should by reading haue the same for that writinges are accustomed to come also into the handes of Infidels aswell as Christians but that it should be sufficient to haue learned the same from the tradition of the Apostles And this is the reason that Ruffinus giueth of the tradition of the Creed 10. The very same hath S. Hierome his wordes are cleare In Symbolo fidei spei nostrae saith he non scribitur in chartis atramento sed in tabulis cordis carnalibus c. In the Creed that conteineth our fayth and hope which being deliuered by tradition from the Apostles is not written in paper and inke but in the fleshly tables of our harts c. And all this doth euidently conuince vnto the iudgement of any vnderstanding man that these articles of the Apostolick Creed were deliuered by word of mouth vnto Christians and the Church was put in trust with them to teach them vnto her children before that any Scripture of the new Testament was committed to writing and that many thinges of great moment about the mysteries of Christian Religion were left to be vnderstood and expounded therin and that according to the wisedome learning and iudgment of the whole Catholick Church especially concerning Sacraments which are not expressed And this is the cause why S. Augustine and other Fathers before him do often reiterate and frequently vse that impsoving kynd of speach Norum fideles the faithful do know what belongeth vnto these matters which purposely they did not reueale vnto the eares of new Christians least infidels might take any aduantage thereby to the disaduantage of the Church So as my conclusion of this must of necessity hould correspondence with that former conclusion touching the argument of Scriptures to wit whosoeuer he be that neuer so opēly plainly professeth that he doth accept admit and belieue this Creed of the Apostles but refuseth the vnderstanding thereof expounded by the Church and deliuered in her sense he belieueth it not at all to saluation neither shall it auaile him any more to admit the words and not receiue the sense then if at once and altogeather he reiected both wordes and sense 11. And here may some demaund But where now shall we be sure to find this exposition of the Church esspecially in these distracted times of schisme whē so many seuerall Sects plead for the Church crying out according to Christ his Propheticall prediction Here is Christ and there is Christ heere is the Church there is the pure Chospell here is the word truly preached there are the Sacraments sincerely administred c To this I answere we shal easily come by this orthodox exposition of the Creed if we haue recourse vnto the publike doctrine of the Church deliuered from age to age euen vntill our time throughout euery Century of the Church and this Church is euer visible vnlesse it be vnto such as are blind as S. Augustine hath already obserued 12. S. Ambrose in his tyme remitted vs vnto the Church of Rome the supreme Pastor whereof was then Siricius for our direction herein Credatur Symbolum Apostolorum saith he quod Ecclesia Rom ana intemeratum semper custodit seruat Let faith be giuen to the Apostles Creed which the Roman Church hath euer kept and preserued inuiolated yet was this vpon the very point of 400. yeares after Christ his Ascension So as in that tyme and in this great Saint and Doctors iudgement the Roman Church was then the best and surest direction to know the true contents and meaning of this Apostolicke Creed and consequently if our English ministry who at their Ordination do subscribe vnto this Creed would follow also the same direction for the true vnderstanding and sense thereof all matters would quickly be reconciled controuersies accorded but in default of this and for that pride and selfe will hath so be witched the minds of many that they cannot in humility stoop downe their priuate censures vnto the publike iudgement of the Church it commeth to passe that this great discord and difference that now is raygneth betwixt Catholicks Protestants and amongst Protestants themselues concerning the exposition thereof And this shall appeare in part in the next ensuing Consideration of this Chapter But yet before we enter into the other Consideration we shall speake a word or two of the other Creedes mentioned here by his Maiesty 13. The other Creedes then are the Nieene concluded as S. Ambrose noteth with the suffrages of 318. renowned Fathers alluding to the iust number of Abrahams souldiers when he rescued Lot and of S. Athanasius And these were written vpon occasion of heresies afterwards arising and impugning some fundamentall poynt consequently were but explications of the former as his Maiesty doth learnedly and excellently obserue and therefore these do principally depend theron This is euident if we reflect a litle vpon the principall subiect of the 2.
Creedes for do not they both expound and vnfould that high and obstruse mystery of the Godhead of Christ his identity and equality of substance power and glory with God his Father witnesse those wordes added and vsed in the Councell of Nice about 310. yeares after Christ Deum de Deo Lumen de Lumine Deum verum de Deo vero genitum non factum consubstantialem Patri God of God Light of Light very God of very God begotten not made being consubstantiall to the Father c. Witnesse S. Athanasius his Creed that was made by him in Rome for Confession of his fayth some 15. yeares after that againe wherein there is found that exact manner of speach distinguishing the persons of the Blessed Trinity Qualis Pater talis Filius talis Spiritus Sanctus Such as the Father is such is the Sonne and such is the holy Ghost and then he setteth downe more particulerly the distinctiue appellations and peculiar proprieties belonging vnto euery person as the Father vnbegotten the Sonne begotten of the Father the holy Ghost proceeding asmuch as if in plaine tearmes he had said the Father distinguished with this personall propriety of begetting a Sonne is a Father and no Sonne the Sonne distinguished with his personall propriety of being begotten is a Sonne and not a Father the holy Ghost distinguished by his personall propriety of proceeding is an holy Ghost neyther Father nor Sonne 14. By all which we see the exceeding great authority of the Church in determining these different manners of speach in disclosing this ineffable and inutterable mystery of the Trinity which are not found at all totidem verbis in the Scriptures and therefore were denied by the Scripturian Heretickes for as learned Hosius noteth and it is the obseruation of S. Ambrose against one only article of our Sauiours consubstantiality with his Father they alleaged 50. places of Scripture I meane the Arians who did beare great sway and insinuated themselues into the fauour of the Emperors for the better supporting of their damnable heresies as the Protestants do creepe into the fauour of our King at this day for the vphoulding of their errors and therefore great pitty it was that the Protestants and Arians had not liued in one age togeather that they might haue ioyned hands ech one with another who do so neare resemble ech one the other in their behauiour and manner of proceeding 15. VVell then we see that the former mysteries of the Diety and Trinity could be determined by no other power and authority vpon earth then by that supreme power of the Church for that expresse warrant of Scripture there was none in their pretence for many of these wordes that are now vsed and frequented by the Church in the explication of these Creedes were not then in vse but inuented and applied afterwads by the Church according to the present necessity And yet notwithstanding haue they beene so acknowledged and receaued euer since by all Christendome that the authority of the Church in that behalfe determining and expounding hath stood inuiolable and such as haue not admitted the same haue euer beene reputed and accompted for wicked and damned Heretickes And this is to be noted with attention as before I haue partly touched in generall that albeit the Councell of Nice representing the whole Christiā Church of that age did not nor could not make any new article of beliefe that was not true before but only did more fully and plainely explane and declare such things as the impudency and importunity of Heretickes called into doubt and question so did not the said Councell explayne all that belonged to the diuine persons for they left at Credo in Spiritum sanctum I belieue in the holy Ghost and there brake of not vnfoulding any thing particulerly touching the procession of the holy Ghost from the Father and the Sonne about which there was afterwards so great strife and contention and is to this day with the later obstinate Greekes affirming the same Person to proceed only from the Father not from the Sonne but left that by Gods prouidence to be expounded afterwardes by other Councells when that poynt should be called into question and so it was So that it is more then euident vnto euery one that will not wilfully shut his eyes against the cleare sunne shine of truth that there is left continuall power in the Church to explayne and determine with authority and that irrefragable and vnresistable any doubt neuer so weighty about the Persons of the Trinity or any other article of beliefe or any other high point of diuine mystery that shall arise among Christians and that vnto the worlds last ending euery one vnder paine of dānable obedience against Christs spouse and the holy spirit the director thereof is bound to submit and captiuate his iudgment and vnderstanding thereto and not to stand in contention against the same And thus much of these three Creedes in generall how they are to be reuerenced now let vs descend vnto the seuerall articles and positions therof in particuler The second Consideration NOvv succeedeth our second Consideration about the examining of certaine particulers of these three Creedes how they are receiued and belieued You haue heard before how the Ministers of the Church of England do subscribe vnto the same at their Ordination Now let vs examine whether this English Cleargy notwithstanding all their subscription thereunto do indeed truly belieue them and expound them in the selfe same sense interpretation and meaning as the Generall Councells and ancient Fathers that collected them meant them as they do perswade his Matie they do A man would think that so solemne an Oath taken before an Ecclesiasticall Iudge at the Tribunall of the Church and that for preseruation of Religion and conseruaaion of the integrity of ancient faith laid downe in ancient Creedes and generall Councells should religiously bynd before God and men people of their quality and condition but behold heresy that neither feareth God nor reuetenceth man obserueth no band at all but draweth euery thing to euery mans particuler iudgment and censure and therefore it doth little auaile the ministers of the Church of England to reuerence and receaue the wordes of the Creed whilst they reiect the Churches sense and true meaning of the same to sweare vnto them in wordes by subscription at their Ordinatiō but to forsweare them in deedes by a peruerse and sinister interpretation and exposition And this God willing shal be made good against them in the subsequent Considerations directed and addressed for this especiall purpose 17. First then it is set downe and denounced in the Creed of S. Athanasius read euery sunday in the English Church by order of the communion booke that VVhosouer doth not belieue wholy and inuiolably the Catholicke fayth shall without doubt perish euerlastingly By which Catholicke fayth he vnderstandeth the whole Catholicke fayth and euery article or
this suffice for this article 40. Let vs now a litle cast about and take a view of the ninth article in order as the Creed naturally brancheth it and it is this Credo Sanctam Ecclesiam Catholicam c. I belieue the holy Catholicke Church the wordes of this article are agreed vpon on all partes but the senses framed thereupon and belieued of different Christians are most different and repugnant For first those of the Roman truly Catholicke Religion do according to the exposition of ancient Fathers which is a most certaine and infallible rule of their fayth vnderstand by this Catholicke Church that visible Congregation of the first belieuing Christians gathered togeather in Hierusalem at the time of our blessed Sauiour his Ascension at which assembly the holy Apostles themselues who made this article were present togeather with the Blessed Virgin Mother of God and other holy men and women vpon whome the holy Ghost descended inlightened them and inflaming them to preach the name of Christ and further establishing and confirming them in the truth encouraging them to go forwardes manfully without feare of any opposite humane power and promising them that the power of Christ assistance of the same holy Ghost should be with them and the directors of them vnto the worlds end to preserue this Church and holy Congregation in all necessities and extremities so that the gates of hell and damnable errour should neuer preuaile against it 41. Moreouer the said Catholicke Christians did euer vnderstand this Church to be called holy in respect both of the great sanctity of her doctrine and the holines of many of her children who besides the precepts of the law as S. Gregory speaketh nay ouer and aboue the precepts of the law as S. Basill and S. Chyrsostome ioyntly speake should endeauour etiam praecepta legis perfectiori virtute transcendere to transcend the precepts of the law by deuouting themselues vnto the obseruation of Christ his high Counsayles of Euangelicall perfection 42. Also this Church is called holy for the immediate and perpetuated assistance of the holy Ghost inspiring her inwardly directing her outwardly and especially for the meanes of sanctificatiō conuaied vnto her through the conducts of her Sacraments as chiefest and most holy instruments to that effect conferring grace for our assistance in the performing of all good works wherof none can be partakers to saluation out of this Church 43. This Church is also called Catholicke for the reasons before set downe in the first Chapter and first Consideration to wit that it is vniuersally spread ouer the world by the ministery of the Apostles in the very beginning and so hath hitherto continued still and euer shall to the worldes end and further it hath these signes and markes to be knowne by and to be distinguished from all hereticall Congregations whatsoeuer to wit Antiquity Vniuersality Vnion and Succession by descent of Bishops And finally for full complement it hath that communion of Saints both by vnion in fayth and communion of Sacraments which no other Schismaticall Cōuenticle or hereticall congregation hath and out of this communion there can be no possibility of life or saluation All this and much more which here I am constrayned to omit do those of the Roman Religion vnderstand by this article I belieue in the holy Catholicke Church the communion of Saints and it would require a whole volume to set downe the seuerall sentences discourses and authorities of ancient Fathers that iointly concurre in this exposition and explanation 44. But now on the other side if we cast our eyes vpon the state of the English Clergy we shall find that howsoeuer they do admit the same in wordes yea and subscribe therunto in their Ordination for that they teach their Rligion to follow their State as their State brought in their Religion yet exceeding great is the difference and large are their consciences in vnderstanding the same as may appeare in part out of the 19. article published by M. Rogers as agreed vpon by our English Bishops concerning the Church about which he hath seauen seuerall propositions first agreeing in some of them somwhat with the Catholicks and they haue learned it from the Catholicke Religion and as their vsuall practice is and then making their owne choyce to dissent and disagree at their pleasure as the inured custome of all Hereticks hath euer bene 45. His first proposition then is this There is a Church of Christ not only inuisible but also visible wherto supposing him to vnderstand of the true Catholicke Church for otherwise he saith nothing we do also agree as their Bishops in like manner may be supposed to do and yet can I speake this vpon my owne knowledg that it is against the common knowne tenent practice of their Academicall Schooles for there the question is amongst the most forward Protestants An Ecclesia sit inuisibilis whether the true Church be inuisible and yet is held affirmitiuely to wit that it is inuisible and not visible to manseies for the visibility of the Church tendeth to flat Popery which they cannot indure 46. His second proposition is That there is but one Church which we affirme also and they from vs haue learned so to speake and yet I do not see how the Protestant Puritan and other Sectaries Lutherans and Sacramentaries can make one Church they differing so fundamētally amongst themselues and in such weighty points of faith and religion as they do 47. His third assertion is The visible Church is a Catholick Church M. Rogers would haue said or at least wise should haue said that the Catholicke is a visible Church and the reason is for that all visible Churches are not Catholicke but all Catholick Churches are visible And what was the reason of this his incongruity of speach I do not see vnlesse he meant thereby to steale the name of Catholicke vnto euery visible Congregation of Sectaries which is clearly ouerthrowne by the definition and large explication of the word Catholicke set downe in the first Chapter 48. His fourth proposition is The word of God was and for tyme is before the Church which being vnderstood of the Scripture or written Word for otherwise it is nothing to our purpose it contayneth in it a senseles grosse absurdity for therupon it would follow that before Moyses tyme the first writer of the Bible which was more then two thousand yeares after the creation of man God had no Church because there was extant no written Word or Scripture which were very ridiculous to affirme But the only refuge that I can possibly perceaue that M. Rogers hath left him to make good his fourth assertion in proouing the word of God more ancient then the Church is to fly to the vnwritten word but this will not serue his turne neither since we haue only in this place to do with the litterall or written word of God begūne
thinke you 54. But now lastly let vs come to his seauenth and last exposition vpon this article of the Creed The Church of Rome saith he hath most shamefully erred in life Cerimonies and matters of sayth this he should haue proued according as he vndertaketh in other articles from the warrant of diuine Writ but here he leaueth Gods word and runneth to Poets that say Roma mares c. Rome loueth boyes as who would say that this horrible and execrable sinne if it be or haue bene in Rome is not also in other Citties of the world or as if this alone were sufficient to proue his purpose if he could shew that there were many lewd liuers in Rome The thing he ought to proue is this that the whole Church of Rome that is to say the Catholicke Roman Church spread ouer the whole world acknowledging Rome for the chiefe head and member thereof had erred from her publike decrees set forth to be deliuered throughout the whole Church eyther for position of faith or direction of manners for this only is the point in controuersy and not whether any man haue liued loosely in Rome or any Popes haue bene naughty men or may be hereafter So as for the point controuerted he bringeth not one word of proofe and all that he hath scraped together of spitefull slanders contumelious reproaches against diuers Popes and other Prelates of that Citty as in consequence of argument they are nothing to the purpose nor can make any inference at all against the matter in question so are they in fact proued by diuers Catholicke Authours to be shamefull lyes contrary to the testimony of the best and most Authenticall authours that haue written whereof the reader may see effectuall proofes in Bellarmine and others that do answere those slanders against Rome 55. Now then we see how out of this one article of the Apostles Creed which all parts do admit what different doctrine there is drawne by different expositions and I might shew the same in sundry other articles as namely in that which ensueth immediatly after Credo remissionem peccatorum I beleeue the remission of sinnes which article those of the Roman fayth do vnderstād accordingly as the ancient Fathers do and this is not only of the remission of sinnes by our Sauiour his passion and grace thereby merited to this effect but also of the ordinary meanes left by our said Sauiour in the Church for ordinary remission of sinnes and namely by faith and baptisme for such as enter first into the Church and the holy Sacrament of Pennance which is according as anciēt Fathers do call it secūda tabula post nausragium the second table of the soule after baptismes ship wrack for such as sin after baptisme and other Sacraments all which Sacraments other meanes to this effect do worke their effects in the power and vertue of the said passiō of our Sauiour So houldeth the Catholicke But the Protestant that commeth forth with a not imputation saith that this remission of sinnes consisteth only in this that they are not imputed and consequently draweth a farre other sense vpon this article so as I must perforce conclude with that which often hath bene said and repeated that it is not sufficient to admit these Creeds in words as the Ministers of Englād are said to do in their Ordination but the true sense and meaning is especially to be stood vpon which meaning being farre dissonant frō the vnderstanding of the knowne Catholicke Church as lately we haue shewed their orall and verball admission of the said Creeds cannot be sufficient to make them Christian Catholicks or deliuer them from the imputation of being Hereticks for that this very choice and election which they do make of particuler senses and interpretations of the Articles of these Creeds opposite vnto our former rules and Considerations before set downe at large properly and effectually conuince them to be hereticks indeed And so much of this matter for the present THE FOVRTH CHAPTER CONCERNING THE APPROBATION AND ALLOVVANCE OF THE FOVRE GENERALL COVNCELS Which is the third generall head of tryall offered and proposed by his Excellent Maiesty of England AS in the former two grounds of belieuing Canonicall Scriptures admitting the three vsuall Creedes and that only vpon the Churches publicke tradition his Matie hath giuen forth a declaration vnto the whole Christian World of his confident perswasion of being a Christian Catholick and no Heretick euen so in this third generall head I meane in the admitting and receyuing of the foure first Generall Councells his Royall Grace hath not only continued and perseuered in the former declaration of his good intention and perswasion but hath further and much more ratified and confirmed the same as appeareth by these his words where he writeth I reuerence and admit saith he the foure first generall Councells as Catholicke and Orthodoxe And the said Generall Councells are acknowledged by our Actes of Parlament and receiued for orthodoxe by our Church In which words though I must ingenuously confesse that I cannot retayne the least scruple or doubt of the sincerity and candor of his Maiesties meaning but that according to his Noble apprehension and the information giuen him by his Doctors he doth indeed for his Princely part and Person reuerence and admitt the foure first Generall Councels and wil be ready like a pious meaning Prince to receaue al the particuler points of faith concluded therein when they shal be discouered vnto him Yet since this Parlamentary admission of Councells is thē ground of all and must proue the admitting and reiecting of them either good or bad on the Church of Englands behalfe my first demaund shal be but this What hath lay parliaments to do with Religion What busines make they with the Councells of the Church Who designed vnto them this authority to alter chop and change Religion at their pleasure Vpon what ground do they admit some Councells and reiect others Especially hauing excluded from Parlamentall suffrage all their Catholicke Bishops and Clergy men as it is euident they did the thing remayning yet registred vpon Authenticall record fresh in the memories of many now liuing when at the first and second lay Parlaments in the first yeare of the late Queene they banished Catholick Religion out of the land 2. But supposing these foure Councels to be admitted and receiued if we consider how these Councels indeed are acknowledged by our Acts of Parlament how reuerenced and in what manner receaued for Catholicke and Orthodoxe by our English Congregation at this day we shall be fo farre from iustifying the Protestant Parlamentary admission of these Councels or any other of their actions whatsoeuer though neuer so outwardly veiled and couered with a colourable shew of piety as that in very deed we shall discouer nought els throughout the passages of their whole proceedinges but fraud imposture collusion dissimulation hypocrisie and heresie Which
to make good against them in the particuler carriage and passage of this present busines of Councells let vs but leaue the barky rind and outward corke and enter into the inward marrow and substance that is let vs giue no credit to their words but looke into their deedes and we shall easily discerne yea the matter will disclose it selfe For to set their wordes aside whome we haue euer found contrary in their deedes if the Church of England do sincerely imbrace and receaue for Catholicke and Orthodoxe these foure first generall Councells which did resemble comprehend and present the whole Primitiue Church for more then foure hundred and fifty yeares togeather after Christ then must it follow if they meane as they say and that their wordes shall not proue wind that the English Church and our lay Parlaments must acknowledge and admit also that doctrine for Catholick and Orthodoxe which without impeachment controllement or contradiction of any can be substantially proued to haue bene taught and held in this visible vniuersall Church whereof these foure Councelles collectiuely represented the whole body for all that tyme. Which foresaid doctrine that both it and euery point therof passed for so many ages vncontrolled this one reason may suffice to proue insteed of all for that the said doctrines should otherwise haue bene noted espied out reprehended and censured by some of these Councells els had they not done their duties neither had they bene so vigilant for the good of the whole body as they ought to haue bene if hauing condemned some heresies as they did they had winked at others Which once to imagine of an Ambrose an Augustine a Hierome for the latin Church a Basill a Chrysostome and an Athanasius for the Greeke nay to suppose it and that confidently though most impudently of all the great Saints and learned Doctors in the world togeather this cannot be no lesse then senselesse absurdity grosse stupidity yea heathenish impiety when as the least of these which I haue named was for learning able to haue resisted the whole Christian world and for their zeale would haue spared none in a point of errour or heresie as I may instance and proue by Tertullian Origen and S. Cyprian were any of these though neuer so great by the rest spared VVere any former merits though neuer so many respected if once they presumed to innouate the least errour whatsoeuer And therefore to strike at the poynt I ayme at in the period of the Conclusion doth the English Church and Parlament admit all the doctrines that were taught in the Church and that continued without the impeachment of any notwithstanding all the zealous vigilant Pastours in the Church I thinke it will make great difficulty and let it reiect them or any of them there needes no more to proue that Church to be hereticall let it admit them it proues it selfe by departure from them and their doctrines to be Apostaticall for that it houldeth not the same points of faith with these foure first Councells which it maketh shew to receiue and imbrace In a word let it admit them or reiect them they shall neuer be able to wipe away the blot and blemish imputation and innouation of damnable errour from their Church For better vnderstanding whereof as also of some other particulers thereto belonging and hereupon necessarily depending I haue thought good to decipher out these ensuing Considerations The first Consideration MY first Consideration which I promise as the very ground-worke and foundation of all the rest must of necessity be this that the Parlament and Church of England admitting these foure first generall Councells of Nyce Constantinople Ephesus and Chalcedon for Orthodoxe and truly Catholicke as representing in their Bishops the complete and entyre body of the Catholicke Church in their seuerall ages must needes acknowledge in like manner that for these first foure hundred and fifty yeares or rather fiue hundred for that it is not probable nay possible that within the compasse of fifty yeares the same should now faile which had allready by vertue of Christ his promise continued foure hundred and fifty yeares the true Catholick Church of Christ consisted not only of the elect and consequently was invisible but of good and bad and therupon was visible vnder visible heades And this was figured by the Parables of the net that caught both good and bad fish and by the field that brought forth good corne and weedes And further that this visible externall Church in those dayes was the very same wherof Christs wordes were to be vnderstood when he gaue this in charge to one vpon occasion and supposal of a complaint made against his brother which if he succeeded not then Dic Ecclesiae tell the Church as also that other of S. Paul that the Church is Columna firmamentum veritatis the Pillar and foundation of truth so as if a man in those dayes would haue had any controuersy in Religion debated and resolued if he would haue knowne what Scriptures the Apostles and Euangelists had committed vnto the custody of the Church for Canonicall Authenticall and further if he desired to know which they were how they might be knowne from counterfait how they might be truly sensed and rightly vnderstood what and how many Sacramēts were left by Christ vnto his Church which they were what were their effects operations how they were to be administred and such other like And if he were a Iew or Gentill that thus demaunded questioning these doubts and would vpon the resolution therof become a Christian but being vnlearned would be instructed in all these cases and the like he was to haue made his repayre and recourse vnto this externall visible Church and to haue stood in all points whatsoeuer vnto her finall determination decision direction instruction and perpetuall gouerment in all these first fiue ages without malepart repugnancy or obstinate reply if he euer intēded to be saued And if vpon any animosity or peruicacity any mā were cast out of that Church in all that time eyther for interpreting Scriptures in his owne sense according to a priuate spirit or for peruerting or innouating de nouo de suo of his owne head or braine in any the least poynt of faith and mystery of Christian religion as the Protestants do both his damnation was by all held and concluded for certaine except he repented and listened yea and obeyed the voice of the Church his mother that sought to reclaine him for that the authority of this Church was euer held for God his highest tribunall vpon earth and therfore irrefragable since the tribunall of heauen standeth expecting what is here done by the Church vpon earth being euer ready to loose or bynd to deliuer ouer vnto Sathan or to release from the bandes of sinne errour and heresy according vnto the former passed doome and sentence of the Church as among other Fathers S. Iohn Chrysostome in his
the ancient Church gathered and assembled foure within the compasse of one age and an halfe and the Protestant Princes and people do bound and border nearer togeather then did the Christians in former tymes which were in a manner dispersed here and there farre and neere ouer the whole face of the earth 27. If reply be made that then there was but one Emperour to affoard his Imperiall consent for the assembling of the Synod now since the diuision of the Empyre into many Dukedomes Princedomes Kingdomes and free States there be many particuler Princes whose wills and iudgements can more hardly be agreed whose assents are with greater difficulty to be required and obtayned I answere this euasion is but a meere collusion and therefore must not be suffered to passe without due reprehension For since the forsaid diuision of the Christian world into seuerall Kingdomes and states many generall Councell haue bene called and gathered amongst Catholickes as before hath bene shewed yea and that in the middest of tumults vproares and garboyles in the temporall estates of the Christian world and this a man of common sense and reason may comprehend imagin to haue byna greater let and impediment vnto the gathering of Generall Councells then any incumbrance and inconuenience that the Protestants surmise or pretend But the truth is heresy and schisme originally grounded vpon proper election priuate inuention stubborne selfwill and proud conceipted iudgment togeather with obstinacy against the Churches authority this I say can neuer abide that exact discussion which a generall Councell doth require For how can the Protestants thus deuided as they are and knowing the weakenes of their owne cause indure parly and treaty eyther with the Catholicks whome they accompt aduersaries or among themselues with their owne Sectaries 28. Not with Catholickes as may be seene by examples of ancient hereticks condēned in these 4. first Generall Councells to wit the Arians in the first the Macedonians in the second the Nestorians in the third and the Eutichians in the fourth who fled what they could those Councells appealing only to Scriptures whereof there is one notable example amongst many others in the last of these foure Councells I meane that of Chalcedon wherein the Archimandrite and Archereticke Eutiches being sent vnto with Notaries from this graue and learned Councell to yield an accompt to the Councell of his hereticall opinion held of one onely nature in Christ after his Incarnation he first bethought him of this euasion to say that he would agree and subscribe to the expositions of the Fathers that had sate in the Nicen Councell and that of Ephesus but this was but meere collusion for thereby he only meant most craftily and heretically to euade and fly both the other two Councells of Constantinople that had already dealt against him and condemned him as also this of Chalcedon that was now gathered against him to heare his cause and to be his iudge 29. But yet secondly for feare that he might yield also to farre in this he added presently an exposition saying Si verè aliquid contingat eos in aliquibus dictis aut falli aut errasse hoc neque se vette reprehendere neque subscribere solas autem Scripturas scrutari tamquam firmiores sanctorum Patrum expositionibus If not withstanding it had happened that the said Fathers of the Nicen and Ephesine Councells had bene deceiued and erred in many of their sayings then would he neither reprehend the same for modesties sake nor yet subscribe therunto but that he for his part would attend himselfe wholy vnto the Scriptures alone as being more firme and sure then the expositions of any Fathers whatsoeuer And is not this spoken like a Protestant 30. Thirdly when he had repeated and vrged againe his blasphemous heresy of one only nature in Christ in presence of those graue and reuerend Prelates that were sent by the whole Synod to take his confessiō and further when he had read vnto them a booke compiled Apologetically for defence of the same heresy he then tould them openly and plainely that this was his faith according vnto the Scriptures and as for the other to wit the Catholicke assertion that Christ consisted of two natures diuine and humane vnited in one person he said flatly Neque se didicisse in expositionil us sanctorum Patrum neque subscriberevelle sicontigerit ab aliquo ei tale aliquid legi quia diuina Scripturae meliores sunt Patrum doctrinis That he had neither learned any such assertion in the expositions of the holy Fathers he meaneth the blessed Fathers of the Nicene and Ephesine Councells nor yet would he for his part admit and imbrace it if any such thing should happen to be read vnto him out of their writinges and his reason was that which is so cōmonly vrged by Protestants for that the diuine Scriptures are better then the doctrines of all Fathers the which though it be true in it self yet was his meaning to deceiue therby as you see thinking by this faire glosle goodly pretence of Scripture to haue auoyded and escaped the tribunall and censure of the Catholicke Church in that time but the Councell condemned his opinion and person notwithstanding his shifting euasions to the contrary 31. And truly the very Consideration of this particuler I meane the conformity of spirits in this ould heretick and diuers of the new Protestants that cry out with sull and open mouth to haue all thinges in Generall Councells tryed by Scriptures alone left in me a very great impression and the matter it selfe seemed vnto me very considerable and worthy of all diligent attention For I patticulerly reflected vpon that sentence of Caluin wherin in my poore iudgment and opinion I rightly compared the two Arch-heretickes togeather and whether I wrong Caluin let his owne wordes witnes and his best fauorites and sectarirs defend their Maister from speaking like an hereticke I meane like Eutiches Nulla saith he nos Conciliorunt Patrum Episcoporum nomina impedire debent quo minùs omnes omnium spirituum ad diuini verbi regulam exigamus verbo Domini examinemus num ex Deo sunt VVe are not to passe for Councels Fathers Bishops it is not in naming of all or any one of them can barre vs from examining all kynd of spirits according vnto the squared rule of Gods word and we may call them vnto accompt sift them by the word of the Lord whether they are of God or no. So far he 32. And here also I remēbred that I had seene the conditions required by the Protestants of Germany when as they were inuited to come vnto the Councell of Trent at the very first gathering thereof and the said conditions were published in a seuerall booke which did beare this Inscription Causae cur Electores Principes c. The causes why the Electors Princes and other addicted to the Cōfession of Augusta do not come to the
Apostoli hortabantur homines iustitiam agere bonum quoque operari quia in nobis sit hoc The Prophets and Apostles did exhort men to do iustice and to worke good works for that this is in our power And is not this a great offence in S. Irenaeus to speake so like a Papist 44. They accuse also other Fathers of the same age for like fault as Iustinus Martyr if it be his booke in his answere vnto the hundred and third question ad Orthodoxos and Clemens Alexandrinus lib. 2. stromatum saying of this latter Clemens liberum arbitrium vbique asserit Clement doth euery where defend free-will And finally they giue this censure of all that age Nullus ferè doctrinae locus est qui tam citò obscurari coeperit atque hic de libero arbitrio There is no peece of Doctrine that began to be darkened so soone as this of free will which darkning is nothing els with them but the Catholick sense of that doctrine which now also we hould to wit that albeit man his free-will was greatly wounded by Adams fall yet was it not so extinguished but that nature being relieued by the holy assistance of Christs grace and not otherwise the free-will of man may cooperate in doing of good workes which was also these holy Fathers meanings 45. The like the said Magdeburgians do complayne of the article of good workes and perfection of life to wit that this doctine also beganne to be darkened in this age so as according vnto them the candle lightned by our Sauiour and his Apostles and set vpon the goulden candlesticke of the Church dured but a little while 46. Furthermore they cyte also that saying of S. Clemēt lib. 5. stromatum which angreth them very much Gratia seruamur sed non absque bonis operibus We are saued by Grace but not without good works Et lib. 6. stromatum Quando audierimus fides tua te saluum fecit non accepimus eum dicere absolutè cos saluos suturos qui quomodocunque crediderint nisi facta quoque fuerint consecuta Whensoeuer we shall heare those wordes of our Sauiour vnto the Cananaean thy fayth hath saued thee we do not vnderstand that he said absolutely that they shall be saued whosoeuer belieue in any sort except good deedes do also follow And is this ought els but Catholicke doctrine to wit that fayth must go before and good workes follow And is not this the selfe same doctrine which S. Paul teacheth saying that the sauing faith is fides quae per charitatem operatur the faith which worketh by charity in vs. 47. Moreouer concerning the law that it doth not command impossible things but that with the assistance of Christs grace Christian men may obserue the Commandements this the Magdeburgians do censure for erroneous doctrine also in the Fathers of this second age namely in Iustinus Martyr resp ad Orthodoxos 103. who proueth it out of the example of S. Paul himselfe of Zachary and Elizabeth that were both of them iust and S. Irenaeus teacheth the said doctrine lib. 4. c. 30. and Clemens lib. 2. stromatum being all Fathers of this second age which doctrine is confirmed afterward by all the Fathers of subsequent ages And yet do the good-fellow Magdeburgians condemne the same with great resolution out of a Maxime of Aristotle most foolishly and wickedly applied saying Dato vno inconuenienti sequi solent infinita One inconuenience being graunted by these Fathers to wit the doctrine of free-will infinite other inconueniences are wont to follow Which speach of the Fathers though it be incōmodious vnto the Magdeburgians for such set downe by them yet are the wordes playne for the Catholick Doctrine now held by the Roman Church in that behalfe 48. But yet further concerning the externall vsuall sacrifice of Christiās then accustomed to be offered on the Aultar the same Magdeburgians are much troubled about certaine speaches of S. Ignatius and S. Irenaeus The first hath these wordes in his Epistle ad Smyrnenses Non lice sine Episcopo neque offerre neque sacrificium immolare It is not lawfull without the Bishop to make oblation or offer Sacrifice And the like wordes they cyte out of S. Irenaeus 4. cap. 32. saying of him Satis videtur loqui incommodè cùm ait noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accijiens in vniuerso mundo offert Deo Irenaeus say they seemeth to speake incōmodiously inough when he saith that Christ did teach a new oblatiō of a new Testament which the Church receiuing from the Apostles doth offer vnto God throughout the whole world So they of the externall Christian sacrifice of those daies checked condemned the Fathers of that first age after the Apostles 49. About traditions in like manner rites and Cerimonyes they complaine in this age as they did of other points before to wit that Doctrina de libertate christiana non-nihil coepit obseurari that the Doctrine of Christian liberty beganne not a little to be darkened with rites and Cerimonies in this age also succreuit say they paulatim error de traditionibus necessariò obseruandis and the errour of necessary obseruation of traditions did by little and little grow vp whereof they giue an example out of S. Ignatius his epistle ad Philadelphios where he saith Dies festos nolite inhonor are Quadragesimam verò nolite pro nihilo habere imitationem enim cominet Dei conuersationis hebdomadam etiam Passionis nolite despicere Quarta verò sexta feria ieiunate reliquias pauperibus porrigentes Do not dishonour holy dayes do not neglect Lent for it cōteyneth in it the imitation of Christ his conuersatiō who is our God Do not despise the Passion weeke do you fast vpon wensdayes and fry daies that which is left of your meat giue it vnto the poore And this is the darkenes which the Magdeburgians do obserue or rather this is the light which those Angels of darkenes and instrumentes of Sathan would darken in the Apostolicall writinges of S. Ignatius and other Ancients of this very next age after the Apostles contrary vnto their carnall and Euangelicall liberty which their first luxurious Apostata and Cloysterbreaker Luther set abroach 50. The same Magdeburgians do cite a plaine sentence out of S. Irenaeus lib. 3. Cap. 3. whereby he proueth the Primacy of the Church of Rome to wit for her more powerable principality it is of necessity that all Churches should come vnto her that is to say all faithfull people from all parts of the world for that in her hath bene conserued euer the tradition of the Apostles Which plaine sentence the Magdeburgians do endeauour to delude by diuers shiftes As first that it seemeth to sauour of nouelty then that this sentence is found say they in the copies that now are extant of Irenaeus as though there were other not extant that had it not Thirdly
of the place aboue cyted The excuses of Protestants refuted Bern. ser. 17. sâ—per Cant. Tit. 3. 10. 11 S. Pauls iudgment of an Hereticke 2. Tim. 2. 17. Ep. Iudaâ— S. Iudes sentence of Heretickes The detestation of hereticks and heresies by ancient Fathers 2. Iohn 1. 10. 11. De Scriptor Eccle. in Ioan. Lib. 3. aduers haeces cap. 3. Irenaeus ibidem ☞ Cyprian l. 3. cp 1. ☞ Athanasin vita Antonii ☞ The senerity of S CypriaÌ„ S. Athanas. S. Antony in auoyding Hereticks Leo ser. 18. de passions Christicap 4. That Hereticks are no Christians Lib. 2. aduers haereses cap. 9. That Hereticks by no good works can be saued De vnitate Ecclesiae Ibidem Aug. l. 1. de ser. Dom in monte c. 4. et ep 24. ad Donat. presb l. 4. de bapt contra Donat c. 17. et tract 6. in EuaÌ„g loaÌ„ et l. 2. cont Petil. c. 98. et l. 1. cont GaudeÌ„t c. 33. et alibi Heresy the greatest sinn of all other How a maÌ„ may discerne betweene Catholick religion Heresie Aug. de verb. Apost serm 1. In CommeÌ„tar in 24. Matt. v. 36. De praescrip c. 34. The necessity of cleere and vniuersall rule in matters of beliefe Isa. 38. Num. 23. 19. How this generall rule may be found out Ioan. 3. 20. The way of euery mans priuate spirit Whether only scripture be the infallible way Isa. 35. 8. Cont. haer cap. 2. August tract 18. in IoaÌ„ lib 7. in Gen. ad litâ— cap 9. 2. Cor. 2. 16. De praescript cap. 17. Ibidem Ibidem Labor lost to deale with Hereticks by only Scripture Cap. 20. De praescript c. 17. Ibid. c. 39. A perspicuous example In Epist. ad Paulin. Presb. Presumption of Hereticks in the Scriptures The only true way of iudging by the Church Aug. in psal 44. et 47. l. 2. cont Petil. c. 32. de vnit Eccl. c. 14. in Epist. IoaÌ„ tract 1. 2. in Breuic collat 3. diei c. 4. Matt. 5. 14 Ibidem 15. Exod. 13. 12. Iud. 6. 37. 38. 39. 40. Matt. 16. 18. De praesctipt c. 14 The authority of the primitiue Church Ibid. v. 28. Matt. 28. 20. 2 Cor. 11. 16 Dan. 6. 15. Mat. 16. 19 Iren. lib. 3. cont haeres cap. 4. A notable testimony of S. Iren. for the authority of the Visible Church To what triall the ancient Fathers prouoked the heretickes of their tyme. Videsupr The issue of this Consideration How out of the premises euery maÌ„ may iudge in what state he standeth for being Heretick or Catholicke 3. Reg. 22. Whether men may be saued in distereÌ„t Religions Premonit pag. 34. M. Meluin Secret Atheisme Aug. epist 48. ad Vincent Aug. l. 18. de ciu Dei cap. 5â— Lib. 1. epist. epist. 1. ad Magn. Hierom. l. 3. Apol. aduersus Ruff. post medium Basil. apud Theod. l. 4. bist c. 17. NazianzeÌ„ tract de fide Ruff. interprete noÌ„ loÌ„gé ab initio What sort of heresy is more daÌ„nable Leo tract cont Eutich That Protestants opinions are truly heresies Luther in art ad Louaniens Luther condemneth all ZuingliaÌ„s and Caluinistes for hereticks Beware of Iohn Caluin The Caluinists coÌ„demned for heretickes by the Lutherans The war of Iohn Caluin with Iesus Christ. Of the dissention disagreement of ProtestaÌ„ts and Puritans whether they be he resies one to the other Answere pag. 20. The different origen of Ecclesiastical power in the Protestant Puritan and Catholick Church Barorwes booke c. Perpetuall gouerment of the Church The Puritans excoÌ„municated as schismatickes and Hereticks by the Protestants Constitut. Can. 4. 56. Can. 7. 8. Can. 9. 10. 12. English ProtestaÌ„ts do not make one part often of those Christians which coÌ„deÌ„ne thé for heretickes Two important Considerations Hester 1. 1. Cor. 15 28. Act. 26. 9. The daily conuersioÌ„ of so many learned men in EnglaÌ„d Cyprian l. de vnit Eccles Premonit pag. 36. Premonit pag. 36. The belieuing of Scriptures not sufficient to make a man a Catholicke An example of the Authors case himselfe Luther l. cont RegeÌ„ Angliae f. 342. tom 1. The straÌ„g presuÌ„ptuous speach of Luther Luther not euer belieued by vs although he cyte the Scriptures De praescript cap. 42. Abuse of Scriptures by Heretickes Cont. haer cap. 35. See the place it is well worth the reading De praescript c. 4. Controuersies grow endles by appealing only to Scriptures 3. Reg. 22. 20. 21. 22. 23 Ib. v. 24. â— Cor. 2. 25. Scriptures ridiculously alleadged by the Puritan That Scriptures were not writteÌ„ for many yeares after their Church began How Scriptures were first written Deut. 2. 7. Gen. 18. 19. Matt. 23. 20. The Church continued many yeares without written Scriptures Iren. lib. 3. cont har cap. 4. How Hereticks do handle Scripturs How to know what is truly Scripture The place is aboue cited How to know what is Scripture and what is not Apud TrenaeuÌ„ l. 1. c. 20. 22. 29. A pud Aug. l. 32. coÌ„t Faust. c. 2. l. 334 cap. 3. What books are now in Controuersy Hos. 13. ProtestaÌ„ts follow their own choice or electioÌ„ in admitting or reiecting Scriptures 2. Cor. 2 15. 16. Premonit pag. 36. Dan. 6. 15. Bellarm diuision of the bookes of Scripture A sufficieÌ„t Prescription for authorizing these books for Diuine Scripture being 1200 years agoe Touching the Epistle of S. Paul to the He. brewes How Caluin opposeth himselfe to Luther yet agreeth not with the Catholickes Why the Apocalips reiected by Luther is accepted of Caluin Caluinists The conclusion of this Consideration How the true sense of Scripture may be tryed 1. 2. 3. 4. Hier. c. 3. in epist. ad Ephes. Aug. in psal 140. praef prope initiuÌ„ Lib. 3. Ep. epist. 19. Constant. Ambros. l. 3. c. 3. in Lucem Lib. 4. Epist. regist epist. 40. The danger of rash vsing or abusing the Scriptures In CoÌ„mentar ad Galat 2. Lib. 3. in LucaÌ„ c. 3. prope fineÌ„ lib. cap. Cap. 39. praescript The cause of Heresies The hereticall obiection that the Scripture is easy open answered Psal. 1 8. Cont. haer cap. 35. Aug. l. 1. de doctrina Christiana cap. 6. De praescript c. 9. S. August would not haue belieued the Ghospell but for the authority of the Church The difference betweene Catholickes and ProtestaÌ„ts in gathering the sense of Scripture S. Augustines positions of the church Aug. l. 2. cont Petil. c. 33. lib. devnit Eccles c. 14. Aug. in ep loan tract 2. That it â— visible Aug. ibib That it coÌ„sisteth of good and bad That it canot faile or perish Aug. coÌ„c 2 in psal â—01 S. August fully agreeing with the opinion of the moderne Catholicks Aug. l. 21. deciuit c. 13. l. 6. cont IuiiaÌ„ cap. 5. In Psal. 31. prope init Enchir. c. 67. 68. l. de fid oper c. 25. l. 21. de Ciuit. Dei c. 21. 26. The conclusion of this chapter consideratioÌ„ Vincent cont haer cap. 36.
children and after the said law was written also euery man and woman was not remitted promiscuously hand ouer head to the reading of those bookes but he was sent to take his instruction and institution from the ordinary Superiours Doctors Gouernors of that Church and these were to expound the law vnto him For which direction and tradition we find this warrant and commaunding yea prescribing authority Aske thy Fathers and they will tell thee thy elders and they will declare vnto thee Againe The lipes of the Priest preserue knowledge And yet in a third place I know that Abraham will demaund and teach his sonnes and househould that they walke in my wayes c. 17. And now to come from the law to the Ghospell from Moyses vnto Christ and so to proceed orderly with the history of the Church as God is no changling but euer like himselfe euen so the beginning proceeding establishing of the new Christian faith and Church was not much vnlike if not altogeather resembling the former For first this Church was planted by our Sauiour at Hierusalem and speedily by the industrious ministery of the holy Apostles assisted by the instinct of the holy Ghost spread ouer the face of the earth and yet neyther the Church nor the Apostles the principall pillars of the Church had as at this time any written instruction or methodicall institution deliuered vnto them concerning their teaching preaching or beleeuing except only the articles of the Creed deliuered by tradition in the Church as will appeare in the subsequent Considerations Secondly the institution that they had they receyued it by instruction from our Sauiour his mouth and from the immediate instinct suggestion and inspiration of the holy Ghost who was promised by Christ himselfe who could not lie nor deceaue to assist the Church continually vnto the worldes end and by this institution and inspiration alone they taught and conuerted both Iewes and Gentils instituted Churches establishing lawes and orders of life by word of mouth and tradition only from hand to hand before any thing of the new testament was committed to writing And this was the condition of the Church for some yeares and that in the infancy and purity of Christian Religion as the Protestant must perforce confesse Thirdly when the Wisdome of heauen thought it expedient that somthing should be written the first thing cōmitted vnto writing in the new Testamēt was the Ghospell of S. Matthew and this was collected and digested in that very order as it is now presented to the Church and that some eight yeares after the ascension of our Sauiour then the Ghospell of S. Marke some fiue yeares after that then that of S. Luke written twelue yeares after the former wherin diuers thinges omitted in the other Ghospell of are recorded And last of all was written the Ghospell of S. Iohn conteyning in it many great and important matters which are not found in any of the rest and this was not written of 66. yeares after the first visible Christian Church was planted and established by the comming of the holy Ghost 18. And now as all the rest were written vpon particuler occasions so especially was this famous Ghospell of S. Iohn which is the very key opening the dore vnto the vnderstanding of all the rest and particulerly vpon the occasion of Ebion and Cerinthus their heresy which impugned the Diuinity of the Sonne of God Whereupon I do inferre that for that which concerneth the new Testament the Church was for diuers yeares without any Scriptures at all and for 66. yeares which is the age of a man the points related by S. Iohn more then were vttered in the other Ghospells which are many and most important were receiued and belieued in the Church by tradition onely And now for Conclusion of all I would demaund but one thing of the Protestants that make such shew of appealing vnto Scriptures and the Primitiue Apostolicall Church this was demāded aboue 1400. yeares agoe by S. Irenaus before cyted who liued in the very next age after the Apostles vpon the very like occasion Sineque Apostoli Scripturas reliquissent nobis c. If the Apostles had left vnto vs no Scriptures at all yet ought not we to follow that order of tradition which they left to those to whom they committed their Churches So that holy Bishop and Martyr especially ought we not to follow that order of tradition since the true worship of God and the sauing doctrine of the Ghospell of Christ cōtinued for 2000. yeares in the time of the law and for many other yeares in the dayes of the Ghospell and that in the brest of the Church to be deliuered by tradition only without the help of any word written 19. Wherby we cannot but discerne and must acknowledge that Scriptures or the written word of God were not so absolute necessary for the reuealing of God his will vnto man kind and the continuing of man in that sauing knowledge of him but that his Diuine Maiesty might haue propagated and preserued his doctrine and man in the truth by tradition only of word of mouth without any Scriptures at all if it had so pleased him as he did for many ages and generations togeather both before the first great diluge by water in the dayes of our first Patriarkes vntill Abrabā his time whome he chose for the head of his people as also afterwardes when he directed the same people by like tradition as well in Egipt where they remayned in most cruell bondage for 400. yeares as else where before Moyses wrote his forenamed bookes And the like he might haue done with Christiās to the worlds great generall consummation last inundation by a flood of fire according to S. Irenaeus his sentence if he had listed as hauing instituted a more orderly exact and authorized Church yea and hauing indued it with greater priuiledges according to the perfection of the new law aboue the old then he had done vnto the former of the Iewes Whereupon it must needes follow by force of necessary consequence that the tradition of this Church and pure authority therof both in propounding Scriptures vnto vs and discerning the same which are truly Scriptures and which are not as also for deliuering vnto vs the true sense and meaning therof in their interpretation and exposition is much more to be respected by vs then was that of the Iewes Forasmuch as Christ our Sauiour promised the continuall assistance of his spirit vnto this Church and that in such measure as that it should alone be able to withstand all the infernall power of Sathan and the gates of hell idest the very entrance of all kynd of errour or herely into it whatsoeuer 20. These then that neuer so solemnely and neuer so confidently professe that they for their partes do belieue and follow the Scriptures without due reference or respect to the Church forsomuch as all Sectaries and Heretikcs that
are no Catholicke Christians do professe the same as hath bene already euidently shewed that is to say they will openly beare the world in hand that they build their whole Religion vpon the maine foundation of the Scriptures wheras notwithstanding it is out of question that they rather build vpon their owne idle heades and fanaticall spirits forsomuch as they deduce their acknowledgement of Scriptures and the interpretation thereof from their owne braine sense and priuate fancy and not from any more stable authority at all 21. This is made euident and perspicuous if we exnmine any the least sect or sectary in the world or compare many of sundry sectes togeather for that euery one of them though as opposite among themselues as heauen and hell light and darkenes God and Beliall yet will all pretend to build vpon God his word all will appeale vnto Scriptures the Lutheran Caluiuist Anabaptist Brownist Protestant and euery other sectary but when you tye them to the point bring them to the examination of the Scriptures question them concerning these two particulers to wit which is Scripture how it is to be vnderstood then do they appeare in the liuely colours of Heretickes then do they discouer their owne hereticall fancies to be both all and the chiefe groundes that euer they had to build their religion vpon as by the ensuing Considerations will better appeare in both the heads before touched The third Consideration IF the Oracle of the Prophets and Apostles the diuine VVrit I meane so called because the holy Scriptures were written by the ministery of Propheticall and Apostolicall men be in their owne nature of that sublime excellency and transcendent eminency as hath bene formerly decyphered and discouered vnto vs If the authority of the said sacred Writ be not humane but diuine not the word of any mortall mā nor proceding frō any earthly spirit but the word of the immortall God breathed nō his heauenly spirit and consequently if it be not in it selfe most holy sacred sure certaine and of infallible truth then let vs assuredly know that as on the one side it is a capitall crime of sacriledge to decree any thing for Scripture which is not or to intrude any humane writing into the participation or association of Gods Diuine word so it is a sinne no lesse damnable on the other side to call rashly into question or to disauthorize any part or parcell of that which is Scripture indeed or to deny therunto the honour due to diuine and sacred Writ and therfore it highly importeth vs aswell in the one as in the other to mannage our selues with all humility sobriety modesty and circumspection in a matter so weighty as the Scripture is and so neerely concerning the eternall saluation or damnation of our soules 23. Now then if the point standeth thus it behoueth vs indeed if in any other matter then especially in this to vse all carefull and exact diligence that we may find out that certaine rule and infallible direction before mentioned that by the immediate guidance thereof we may most certainely attaine vnto this to wit to know what is truly Scripture and what is not if euer this were necessary then much more in these later and worser daies and times of schisme and heresie when as no small controuersies are stirred vp about the same 24. For wheras so many dangerous Sects and heresies of perdition to speake in the phrase of the holy Ghost are raised vp from hell in these our vnfortunate times vnfortunate indeed in respect or them and that within the compasse of one age since one luxurious Luther opened the first gappe to the generall detection all which schismes and heresies as before hath bene notifyed couertly shroud themselues vnder the name and pretensed veile of Scripture the first contention and now most necessary question to be discussed with them is what books of the Bible or partes therof are truely Scripture what are to be wiped away to be cut offrō the sacred Canō of holy writ and all to this end that we may vndoubtedly know vpon what groundes we may stand safely in citing authorities from thence 25. Furthermore forasmuch as all the bookes of the sacred Bible Gods holy volume haue cōmonly anciētly hitherto bene deuided into these three orders or rankes the first into such as were neuer called into questiō by Catholick men though there neuer wanted hereticks calling thēselues Christians reformed Christians as the Protestants do at this day that impugned the same as the Basilidims and the Marcionists reiecting the ould Testament as indited by an euill God and Faustus Manichaeus contemning all the foure Ghospelles as written by impostors 26. The second into such bookes as albeit some men did for some time doubt whether they were Canonicall or not yet afterwardes they are receiued into Canon by the whole Church that is held for diuine books written by the spirit of God and of such infallible truth as they may be a Canon or rule or sure direction vnto our infirmity for any thing that is found in them For so S. Augustine from the Etimology of the word describeth the meaning of the word Canonicall being applied as a fit Epethete vnto the Scriptures 27. The third order is into such bookes which notwithstanding they go ordinary in the common Bibles and containe in them many good morall instructions of piety and were sometimes by some particuler men esteemed for essentiall partes of the Scripture yet were they neuer so accompted by the vniuersall Church and therfore they are called Apecrypha that is hidden or obscure for that their authority was neuer receaued or published generally in the Church and for such are reckoned the third and fourth of Esdras the Appendix of the booke of Iob the booke of Hieremy intituled Pastor the prayer of King Manasses and finally the 151. Psalme 28. I say now this tripartite diuision of holy Writ being thus generally admitted and receiued by all orthodoxe Deuines doth it not concerne euery man that is carefull of his soules saluation to inquire diligently after the pursuite and knowledg of these things especially in this generall sommoning and appealing of all vnto the Scriptures for the finall decision of all Controuersies 29. And now to speake something to the point concerning these three rankes and orders of books The third of these is generally reiected by all as well Catholickes as Protestants the first is admitted by all All the question then is concerning the second and this comprehendeth sundry bookes both of the old and new Testament as of Hester Baruch certaine parcelles of Daniel the bookes of Tobias Iudith Sapientia Ecclesiasticus and the first and second of Machabees out of the ould Testament and certaine parts of the Ghospell of S. Marke S. Luke and S. Iohn with the Epistles of S. Iames S. Iude the 2. of S. Peter the 2. and 3. of S. Iohn and the Apocalyps