Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	article_n	church_n	creed_n	2,425	5	10.1630	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19952	The reply of the most illustrious Cardinall of Perron, to the ansvveare of the most excellent King of Great Britaine the first tome. Translated into English.; Réplique à la response du sérénissime roy de la Grand Bretagne. Vol. 1. English	Du Perron, Jacques Davy, 1556-1618.; Cary, Elizabeth, Lady, 1585 or 6-1639.; Du Perron, Jacques Davy, 1556-1618. Lettre de Mgr le Cal Du Perron, envoyée au sieur Casaubon en Angleterre. English.; Casaubon, Isaac, 1559-1614. Ad epistolam illustr. et reverendiss. Cardinalis Peronii, responsio. English. Selections.	1630 (1630)	STC 6385; ESTC S107359	685,466	494

of Catholique to the Donatists because of the separation of Communion and yet graunted it to those from whom the Donatists had taken their doctrine because of the vnitie of Communion Cyprians people saith S. Pacian hath neuer bene called otherwise then Catholicke And Sainct Vincentius Lerinensis O admirable change the authors of one selfe same opinion are adiudged Catholickes and the Sectaries heretickes And S. Augustin Dissention and diuision saith hee makes you heretickes and peace and vnitìe makes Catholiques And that in the fowrth Coūcell of Carthage this article was inserted into the triall of the promotion of Bishops whither they beleeue that out of the Catholicke Church none cā be saued And that in the Epistle of the Councell of Cyrtha it was repeated by S. Augustin who was Secretarie thereto in theses wordes Whosoeuer is separated from this Catholicke Church how praise-worthie soeuer he conceaue his life to bee by this onlie crime that he is separated from the vnitie of Christ he shall not haue life but the wrath of God shall remaine vpon him And after by Fulgentius in these wordes Beleeue firmelie and doubt it not at all that no hereticke or Schismaticke baptized in the name of the Father of the sonne and of the only Ghost if he be not reconciled to the Catholicke Church what almes soeuer he may giue yea though he should shedde his blood for the name of Christ can in any sort be saued That I say was against or principallie against the Donatists And neuerthelesse the Donatists agreed in all the doctrine of the Creede and of the Scripture with the Catholicks Your are with vs saith S. Augustine in Baptisme in the Creede and in all the other Sacraments of our Lord but in the spirit of vnitie and in the bond of peace and finallie in the Catholicke Church you are not with vs And yet they differed only in one pointe of vnwritten tradition which as S. Augustin himself who principallie triumphes ouer this heresie confessed could not be demonstrated by Scripture This saith hee in the Booke of the vnitie of the Church neither thou nor I doe euidentlie reade And in the first Booke against Cresconius though for this there be noe example in the scriptures yet euen in this wee follow the truth of the Scriptures when wee doe that which hath pleased the vniuersall Church which the authoritie of the same scriptures doth recommend And in the secōd Booke of Baptisme against the Donatists And ourselues saith hee durst affirme no such thing but that we are upheld by the vnanimous authoritie of the Church And in the fift The Apostles haue in this prescribed vs nothing but this custome which was opposite to Cyprian ought to be beleeued to haue taken it's originall from their tradition as manie other things which the vniuersall Church obserues and for this cause are with good right beleeued to haue bene commaunded by the Apostles although they haue not bene vvritten From whence it appeares that to obtaine the name of Catholicke it sufficeth not to hold or rather to suppose to hold the same beleefe that the Fathers held vnlesse they communicate with the same Catholicke Church wherewith the Fathers did communicate and which by succession of persons and as wee pretend of doctrine is deriued downe to vs and if she haue lost anie thing of her extent in our hemisphere she recouers as much and more daily in the other hemisphere that these prophecies may be fulfilled In thy seede shall all the nations of the earth be blessed In the last daies the mountaine of the howse of our Lord shall bee vpon the topp of mountaines and shall be exalted aboue all the highe hills and all nations shall come vp to her This Ghospell of the Kingdome must be preached ouer all the world and then the end shall come and such like in right whereof the Church as saith S. Augustin hath obtained the title and the marke of Catholicke The SECOND obseruation is vpon the restriction in Cases necessarie to saluation For besides pointes necessarie to saluation there are two other degrees of thinges the one sort profitable to saluation as it is according to the opinion of your owne ministers to sell all our goods and giue it to the poore to fast in affliction to appease the wrath of God to pray our Bretheren in the faith to praie to God for vs and the other sort lawfull and not repugnant to saluation as to fly from persecution to liue by the Altar since we serue at the Altar to putt awaie our wiues for adulterie and other the like for I alleadge these for examples and not for instances Now it is needefull to be cōformable to the integritie of the beleefe of the Fathers to beleeue all thinges that they haue beleeued according to that degree wherein they haue beleeued them to witt to beleeue for thinges necessarie to saluation those thinges that they haue esteemed to be necessarie for saluation and for thinges profitable to saluation those things that they haue esteemed to be profitable to saluation and for things lawfull and not repugnant to saluation those thinges that they haue holden to be lawfull and not repugnant to saluation and not vnder colour that the two last kindes are not things necessarie to saluation but only profitable or lawfull to condemne them and to separate ourselues for their occasion from the Church which then had thē in practise and still practiseth thē to this day The third obseruation is vpon the ambiguitie of the word necessarie to saluation which because of the diuers kindes of necessitie which haue place in matters of religion is capable of diuers sences for there is an absolute necessitie and a conditionall necessitie a necessitie of meanes and a necessitie of precept a necessitie of speciall beleefe and a necessitie of generall beleefe a necessitie of act and a necessitie of approbatio I call an absolute necessitie not simplie but by vertue of Gods institution that which receiues no excuse of impossibilitie nor anie exception of place time or persons as in regard of those that are of age capable of knowledge the beleefe in Christ mediator betweene God and man for neither the circumstance of being in a place where wee cannot be instructed in that article nor the preuention of time in dying before wee are informed thereof nor the condition of being an ignorant person vnlearned dull not apt to comprehend a sheepe and not a shepheard can warrant those from damnation that beleeue it not actually for as much as who beleeues not in the onlie Sonn of Gods is alreadie iudged And in regard of little Children baptisme only according to our doctrine may supplie the defect of Faith in Christ in their behalfe agreeing with that sentence of S. Augustin Doe not beleeue doe not saie doe not teache if thou wilt be a Catholick that little children which are 〈◊〉 by death from being

of the Church his mother the cursed and vncleane birds shall peck it out Of the exclusion of hereticks from the Bodie of the Catholick Church CHAPT VII The continuance of the Kings answere THE Roman Church then the Greeke the Antiochian the Egyptian the Abyssine the Musco uite and manie others are members more excellent in truth in doctrine and sinceritie of faith the one then the other but yet members of the Catholicke Church whereof the Masseand contexture as for externall forme is alreadie long agoe dissolued and disassembled THE REPLIE AND what shall then become of that his maiestie lately said that the specificall forme and essentiall marke of the Church is truth of doctrine and that there is noe communion betweene light and darknes and betweene Christ and Belial And that he that leaues Christ who is truth it self leaues the Church which is the foundation of truth if not onlie the Greekes Antiochians and Muscouites who are hereticks in the point of the processio of the holie Ghost which the most excellēt King doth with vs hold for an article of Faith which in this qualitie is inserted into ATHANASIVS his Creede and into the Creede of the Coūcell of Cōstātinople as it is read in the westerne Church which his maiestie professeth to imbrace but also the Egiptians and Ethiopians which followe the sect of Eutyches anathematised and cast out of the Church by the Councell of Chalcedon neere twelue hundred yeares ag oeād 〈◊〉 in the doctrine of the person of Christ which is the fundamentall doctrine of the Church and that whereof S. PAVLE saith None can laie 〈◊〉 other foundation besides Christ are Churches and partes of the Catholicke Church A Lacedemonian answered an inhabitant of the Isle of Delphos who told him that the woemen were not deliuered of Child in their Isle but trauelled out of it to be brought to bed and that their dead were not buried there but that they were carried forth of it to their Sepulcher And how then is it your countrie said hee if you be neither borne nor buried there Soe how is it that the Sect of hereticks and namely those of the Egiptians and Ethiopians with whom the Coūcell of Chalcedon forbidds vs to communicate vpon paine of Anathema and of whom saint Iohn himself tells vs If anie one confesse not that Iesus Christ is come in the flesh he is a seducer and Antichrist And againe If anie one bring not this Doctrine receiue him not into your howses and saie not to him well be it with thee for whosoeuer saith vnto him well be it with thee communicates in his wicked workes should obtaine the being and title of the Church that is to faie of the Spirituall countrie of the Faithfull if to be borne in the grace of God and to breathe their first aire of spirituall life wee must first goe forth of their Societie and if to obtaine Saluation and to rest in peace after death wee must first renounce their communion God said to the Church by the mouth of Salomon Thou art wholie faire and there is noe spott in thee that is to saie as for doctrine and conditions of communion And by the mouth of Esaie None incircumcised or vncleane shall anie more passe through thee that is to saie None that publickly professe a polluted or impure doctrine Hee saith by the mouth of Ezechiell describinge the future state of the christiā church I will establish an alliāce of peace with my sheepe and will cause the euill beastes of the Earth to cease Which the Sibilla seemes to haue expressed in these words repeated by Virgill and that sainct AVGVSTINE saith might fitlie be applied to the Church Serpents shall cease swoll'n vp with th'impure blood Of poysenous herbes in their deceiptfull bud And how then should the mock Councells of hereticks which sainct HIEROME calls Denens of wilt beasts whose doctrine he calls the wine of 〈◊〉 mingled witd the gall of Aspes be Churches partes of the Church or how should the Church to whom God hath spirituallie giuē the same prerogatiue thar the historians attribute corporallie to the Isle of Creete to witt that it can suffer noe venomous beast in it that is to saie noe dogmatizing heretick communicate her name and societie with the venemous sects of heteticks Hee saith by the mouth of Osea I will espouse 〈◊〉 in faith And by that of Sainct PAVLE the edification of God is in faith And the most Excellent King himselfe protesteth that the essentiall forme of the Church is faith And how then can the sects not only of the Egiptians and Ethiopians but of all the hereticks which makes as saith S. PAVLE a Shipwracke of faith be Churches and in the Church Hee saith by his owne mouth the gates of hell shall not haue victorie ouer the Church And S. EPIPHANIVS and S. HIEROME interpret those Gates of Hell to be heresies And how then can it be that the hereticall societies into whose communion wee cannot enter without yeelding our selues tributarie to the gates of hell should be Churches and partes of the Church For though vices in manners belong also to the powers of hell neuerthelesse because the vices are but in the persons of those that committ them and not in the communion of the Church for as much as the Church exacts not from anie of her members the condition of being vicious to receaue them into her communiō they shall but conquer those particular persons that are spotted therewith and not the Church of the which God hath said by the Prophets Hierusalem shal be called the cittie of truth and the mountaine of the Lord of Hostes and the sanctified hill And by an other the howse of Israel shall noe more from 〈◊〉 forward be foyled whereas heresie infects the communions of the Societie where it remaines none being to enter into anie hereticall societie without obliging themselues to the doctrine where of she makes profession and vnder whose condition she receaues men into her communion and by consequent makes the gates of Hell victorious ouer the congregatiō wherein shee remaines He cōmaūds vs to hold those that heare not the Church for Heathens and Publicās he forbidds vs then from accounting the societies of heŕeticks which heare not the Catholique Church for Churches and partes of the Church but for Societies of 〈◊〉 and Heathens He saith to vs That whosoeuer gathers not with him scatters the hereticks then that gather not with him gather not but scatteŕ and so their assemblies are noe more Churches but dispertions He cries out to vs by the Organ of saint PAVLE That whosoeuer declares against what we haue receiued should be an anathema Hee wills then that heretickes should be held by the Church for anathema and consequently excluded from the communion both internall and externall of the Church He teacheth vs by the same Oracle that the Church is our mother

in our owne wordes or in the wordes of her head our Lord Iesus Christ I thinke wee ought rather to seeke her in his word from him that is truth and well knowes his owne Bodie And a while after I would not haue the Church demonstrated by humane instructions but by diuine or acles And againe Let vs then seeke her in the canonicall scriptures He did not intend that to seeke the Church in the scriptures betweene the Catholicks and the Donatists was to seeke the doctrine of the Church in the scriptures that is to saie to examin by the scriptures the point of doctrine which was contested betweene the Church and the Donatists but to seeke the markes and externall and visible characters of the Church in the scriptures to the end that the Church being discerned by those markes the truth of the doctrine contested might be after knowne by the disposition of the Church For the vnderstanding whereof it must be noted that there were two questions betweene the Catholickes and the Donatistes the one of the Bodie of the Church to know on what party either of the Catholickes or of them the true societie of the Church resided The other of the doctrine of the Church to witt the which they or the Catholickes held the true doctrine concerning the Baptisme of heretickes The first question then which is of the Bodie of the Church saint AVGVSTINE wills it should be iudged by the scripture alone for as much as in the precise controuersie wherein the question was which of the two societies was the Church the voice of the true Church cannot be discerned But the second question which is that of the doctrine contested betweene the Catholicks and the Donatists he would haue it decided by the onlie deposition of the Church as a faith full guardian and depositarie of the Apostolicke tradition To seeke then according to saint AVGVSTINE betweene the Catholickes and the Donatists the Church in the Scriptures was not to search the doctrine of the Church in the contentious points of Faith in the Scripture but to seeke the visible markes and notes by which the Church ought to be exteriorly discerned in the Scripture For the Donatists to proue that their Church was the true Church and not the Catholicke Church alleadged human actes and human proofes to witt that the Catholicke Church had receaued into her communion without anie expiation and purgation of preceding pennance those that had deliured the holie Bookes to be burnt and had sacrificed to the false Gods in the time of persecution and therfore that she was polluted with their contagion and was perished And then that the onely faction of Donatus which had remained pure from this contagion was the true Church And saint AVGVSTINE contrariwise saith that against all these words which were human proofes and words for if he that ordained Cecilianus had deliuered vp the holy Bookes in persecution time it was a thing to be proued by human testimonies that is to saie by actes of notaries and clerkes euen prophane the Catholickes had the wordes of Christ wherein the workes of the Church were described to witt that she ought to be visible eminent vniuersall perpetuall and that to examin the Church according to these markes it was to seeke her in the words of Christ and to examine her according to the production of the Donatists it was to seeke her in humane wordes What are saith hee our words wherein wee must not seeke her c. All that wee obiect one against an other of the deliuerie of the holie Bookes of the sacrificing to Jdolls and of the persecutions those are our wordes And a while after I would not that the Church should be demonstrated by human instructions but by diuine oracles for if the holse Scriptures haue designed the Church to be in Africa alone and in a smalle number of Roman inhabitants making their conuenticles in Rockes and mount 〈◊〉 and in the howse and territorie of a certaine Spanish Ladie then whatsoeuer records can be produced there are none but the Donatists that haue the Church If the Scripture assigne it to a little number of Mauritanians in the 〈◊〉 prouince you must goe to the Rogatists If in a smalle troupe of Bizacenians and Tripolitans prouincialls the Maximinianists haue mett with her If those of the East alone wee must seeke her amongst the Arrians Macedonians Eunomians and others if there be others for who can number the heresies as proper and particular of euerie particular Prouince But if by the diuine and most certaine testimonies of the Canonicall scriptures she be designed in all nations whatsoeuer they produce and whensoeuer it be produced by those that saie there is Christ if wee be 〈◊〉 let vs 〈◊〉 heare the voice of our Shepheard saying beleeue them not For euerie one of those is not to be found but this which is ouer all is to bee found in the selfe same places where the others are And therefore lett vs seeke her in the holie Canonicall scriptures The places the of the scripture where S. AVGVSTINE would haue the Donatists to seeke the Church are these In thy seede all the nations vpon the earth shal be blessed The children of the forsaken shal be in 〈◊〉 〈◊〉 number then those of her that hath a husband This Ghospell must be declared ouer the whole world and then the end shall bee I am with you to the consummation of ages And other such like And the arguments that he bringes to manifest the Church by the Scriptures are these The cittie of God saith he hath this for a certaine marke that she cannot be hidden she is thē knowne to all nations the sect of Donatus is vnknowne to manie nations then that is not shee Item You haue the Church which ought to be spread ouer all and to growe till the haruest You haue the Cittie whereof hee that built it hath said the Cittie built vpon the mountaine cannot be hidd It is she then that is most euident not in anie one part of the world but ouer all And other the like But as for the point of doctrine I saie againe and I saie it boldlie that saint AVGVSTINE neuer intended either that the question of the Church betweene the Catholiques and the Donatists should be tryed by the doctrine nor that the article of the doctrine contested betweene thē should be decided by scripture but that the point of the Church should be examined by the externall and visible markes that of the externall and visible markes by the Scripture and the difference of doctrine by the reporte of the Church that is to saie by the tradition of the Apostles is to denie that in disputatiōs against other heresies whē pointes are handled which are heere esteemed to be expresselie treated of by the canonicall Scriptures but that hee often called vpon their iudgment For who doubtes but that where the Scripture is cleere

baptized can come to the remission of originall sinne And of this kinde of necessitie the examples are in small number I call that conditionall necessitie which obligeth not but in case of possibilitie and receiues exception of place time and persons and that againe hath diuers branches For first in regard of Faith there are manie points that are necessarie to be beleeued if a man be in place where he may be instructed in them or who hath time to be informed of them which are not necessary for a man that liues in a wildernesse or so pressed with the instant of death as he hath noe leasure to receiue instruction as that Christ was borne of a virgin that he was Crucified vnder Pontius Pilate that hee rose againe the third daie And manie thinges are necessary to be beleeued and holden for pointes of Faith either by the bodie of the Church in generall or by the order of the ministers and pastors which are the eyes of the Church which are not necessary for euery particular person to knowe and hold to be points of Faith as that the persons of the Trinitie are the same in essence and distinct in subsistence that the Father hath begotten the sonn necessarily and not freely that they are the diuine persōs which produce and are produced and not the essence which doth neither produce nor is produced that the workes of the trinitie without are vndiuided that the only persō of the sonn hath been incarnate and not anie of the others that in Christ there are two substances and one subsistence that the diuinitie was not to him in the steede of a soule but that besides his Bodie and his diuinitie he had a Soule sensible and reasonable that what he once tooke in hypostaticall vnion hee hath not abandoned that the diuell was created good and made hinself euill by the freedome of his will and other such like And in regard of action there are manie things necessarie in case of possibilitie and according to the oportunity of places times and persons which are not absolutely necessarie when the commoditie to accomplish them is wanting as the assistance at Church Seruice the actuall participation of the Eucharist And manie are necessarie to some as mission and imposition of handes to the Pastors of the Church and marriage to those that will haue issue which are not necessary to others And in breefe some thinges are necessary to obtaine Saluation others some to obtaine it more easilie for ones-selfe and others to procure and mediate it for other men some for the constitution of the Church and others for the edification and more ample propagation of the Church some for the simple being of Christian Religion others for the better being that is to saie for the comlynesse dignitie and splendour of Christian Religion I call necessitie of meanes that that is in behalfe of the thinges them selues as that of Sacraments to which god hath graunted power to Conferr some grace and reall operation to saluation that of the Commandementes of the morall lawe whose necessitie is imposed vpon vs by the law of nature that of repenting sins which is a meanes necessarie to obtaine their remission I call necessitie of precept that which is only obligatorie in regard of the Commaundement as the celebration of the first daie of the weeke in memorie of that wherein our lord did rise againe which wee for that cause call our Lords daie and other such like obseruations the omission whereof could be noe hindrance to Saluation but in respect of disobedience and breach of the Commaundement I call necessitie of speciall beleefe that of thoses pointes which all Faithfull if they be not preuented by death are obliged to beleeue with faith expresse distinct and determinate which the Schoolemen call explicit faith as the twelue articles of the Creede I call necessitie of generall beleefe that of those thinges which euery particular man is not obliged to beleeue with a distinct ad explicite faith as the doctrine of originall sin the article or the two wills in Christ the article that the holy Ghost proceedes frō the Father and from the Sonne the beleefe that Baptisme giuē forth of the Church prouided it be in the forme of the Church is true Baptisme and that heretickes which haue receiued Baptisme must not be rebaptised when they returne to the Church and other such like when the simple sort of faithfull people are not obliged to beleeue with a distinct and explicit faith but it sufficeth that they beleeue them generallie in the Faith of the Church that is to saie that they adhere to the Church that beleeues them by whose faith they liue whiles they remaine in her Communion as Children liue by their mothers nourishmēt whilst they are in her bowells I call necessitie of act that of those thinges which euerie particular person is obliged to execute actuallie as to Confesse the name of Christ to forgiue offences done to them to restore the Goods of an other man I call necessitie of approbation that of those thinges which euerie particular man is not bound to execute actuallie but onlie not to contradict them and not to condemne those that doe them nor the church that approoues thē ad not to separate thēselues frō her vpō this occasiō vpō paine of separating themselues frō their owne saluation as the choice to liue in virginitie and single life and other the like Of all which kindes of necessitie the Fathers haue hold 〈◊〉 manie thinges euerie one according to it is degree diuerslie necessarie to saluation as wee shall make manifest in those occasions that will offer themselues wherein to examine them it is not to be conformable to the ancient beleefe and practise of the catholicke church to hold the pointes of doctrine or actiō that the Fathers haue holden to be necessary to saluation according to some of these kindes of necessitie and to reiect the others but to conforme our selues to the ancient beleefe and catholick practise we must hold for necessary to saluation all those things that the Fathers haue holden to be necessarie to saluation in that degree and according to those kindes of necessitie as they haue holden them The fowrth obseruation is vpon the word FATHERS which some when it comes to the effect of their promise to submit themselues to the iudgment of antiquitie would restraine to the first or second age after the Apostles not that they hope to finde in that space of time anie thing in their behalfe but because the Church being then oppressed with persecutions there remaines to vs so fewe writinges of that date and those against persons and about points for the most part so differing from the disputations of this present age as the face of the ancient doctrine and practise of the Church cannot euidentlie appeare to be therein represented Now equitie would that being to compare the state of the Societies of this age wich pretend to the title of

the same sort as wee haue learnt it soe wee teache 〈◊〉 to the people of God After which words these immediatly followe 〈◊〉 was said by all the Bishops so certainely haue we receiued it soe we hold it following the faith Apostolicke From this former discourse then the compilers of the collection intituled the sixth Councell of Carthage haue stolen their prologue except that in steede of these wordes 〈◊〉 the Bishop said they haue sett downe to fitt their theft to the sixth Councell of Carthage All the Councell saith And in steede of this answere It was said by all the Bishops they haue sett it was said by all 〈◊〉 Bishops newly promoted Behold their language All the Councell saith vnder the auspices of Gods fauour the ecclesiasticall Faith that we consigne 〈◊〉 to be before all things vniformely confessed in this glorious assembly and then the order of euery point of Ecclesiasticall Discipline ought to be establisht by the consent of all and to confirme the spirits of our bretheren and fellowe Bishops 〈◊〉 promoted those things must be propounded which we haue receiued from our Fathers by an assured deposition to the end that the vnitie of the trinitie that wee retaine consecrated in our sences so haue they corrected the word finibus which was in the second Councell of Carthage not discerning that in the steede of finibus must be read sinibus that is breasts to 〈◊〉 of the Father sonne and holie Ghost which is acknowledged to haue 〈◊〉 difference so haue they corrected the word notitiam not seeing that in steede of notitiam must be read nouitatem which is an allusion of 〈◊〉 that Genetlius would make to the word vnitatem In the same 〈◊〉 as we haue learnt it soe we teache it to Gods people And immediatly after Item it was said by all the Bishops newly promoted Soe certainely haue we receiued it soe we hold it so we teache it following the Euangelicall faith with your doctrine Now this fragment cannot subsist neither in the place nor forme where it is coucht For besides that the Fathers of the sixth Councell of Carthage had alreadie yea from the 〈◊〉 of the Councell and before all other things caused the creede of the Councell of Nicea to be read by meanes whereof this instance of propounding the faith of the Trinitie was to noe purpose how could it be all the Councell that said to confirme the spirite of our 〈◊〉 and fellow Bishops newly promoted those things must be propounded which we haue learnt from our Fathers And how could the Bishops newly promoted answere so haue we receiued it soe wee holde it soe wee 〈◊〉 it following the Euangelicall faith with your doctrine For the Bisshops newly promoted which made this Answere where they not parts of the Bodie of the Councell and then what likelyhood is there that all the Bishops in a Councell should pronounce word for word 〈◊〉 selfe-same speach There is often tymes noted in the front of the Canons a all the Councell saith for as much as such Canons hauing 〈◊〉 propounded and read by some of the Fathers of the Councell all the rest haue giuen their consent vnto it And there are also sometimes Clauses of two or three wordes pronounced together by all the Bishops of a Councell And principallie in the acclamations to Princes where one of the Bishops hauing begun a period all the rest repeate with him in the forme of an Eccho the same wordes There are also sometymes orations composed and pronounced by the deputies of Councells which are attributed to the whole bodie of the Councells but that a whole Councell hath made and pronounced immediately one same oration and principallie an oration that had bene spoken word by word by one Bishop in an other Councell neere thirtie yeare before there is noe sparke of likelyhood in it The sixth reason is that the most part of the Canons of this pretended Councell are taken from diuers Clauses of former Councells sticthed together and threded as it were in the forme of Centons one at the end of an other and ioyned with soe little relation and so vnaptlie and impertinently as the Collection can but be attributed to the ignorance of a particular Rapsodist and not to the sufficiencie and napacitie of the Fathers of the Councell I will content myselfe with producinge two examples to the end that from thence the readers may coniecture the rest The first example shall be drawne from the fifth Canon whereof this is the tenor Aurelius Bishop saith there is none doubtes but that the greedines of Couetousnes is the mother of all euills and therefore it must be interdicted that anie should vsurpe the bounds of an other or for hope of profitt to trench beyond the limitts establisht by the Fathers neither shall it be lawfull for anie to take vsurie of anie thing whatsoeuer although the new propositions which are either obscure or hidden vnder the generalitie of words being considered by vs shall receiue a rule But for the rest those whereof the Scripture hath cleerely determined must not longer be delayed but rather to execute iudgement And therefore that which is reproued in laymen ought by as much stronger reason to be condemned before all others in ecclesiasticall persons all the Councell saith None can labour without danger either against the prophets or the Ghospell Now this Canon is a centon compiled of two clauses taken the one from the tenth Canon of the first Councell of Carthage which forbidds Bishops to trench vpon the lymitts of their fellowe-Bretheren and the other from the thirteenth which forbidds Clerkes to lend vpon vsury betweene which the Rapsodist hath vnaptlie interposed this interlocution although the new propositions which either are obscure or hidden vnder the generalitie of wordes being considered by vs shall receiue a rule yet those where the ordonance of the seripture is cleere must not be delayed but rather the iudgement must be executed which is not of the bodie of the originall Canon but is an answere to the demaund that Abundantius Bishop of Adrumeta had made that they should confirme in the first Councell of Carthage which was a generall Councell of all Africa the decree that had bene propounded in the Councell of Adrumeta which was a particular Councell of one of the prouinces of Africa that it was not lawfull for Clerkes to lend vpon vsurie To this demaund then Gratus answered that new propositions and the decisions whereof were either obscure or ambigious in the Scripture it was reasonable to deliberate of before they should be resolued But that those where the ordonance of the Scripture was cleere as in the case of vsurie which was euidently forbidden both by the old and new Testament there needed noe deliberation but execution And the Rapsodist hath inserted the answere into his centon without makeing mention of the question And to tye it to the rest of his fagot he hath put in

as much as to shunne the Emperors persecution they communicated with the Arrians in the Sacraments and were different from them in beleefe seeing themselues constrained by the tyranny of Constantius an Arrian Emperor to adhere to some one of the formes of faith of the Councell that he had caused to be published rather chose to adhere to that of the Councell of Antioch then to any of the rest as being the least pestilent and the least estranged from Catholicke doctrine For of all the Councells holden by the Arrians the most moderate in impietie was the Councell of Antioch holden in the dedication whereinto the Arrians had infused noe other thing of their venome but that they had taken away the word Consubctantiall which had bene inserted into the creede of the Councell of Nicea and had sett in steede thereof inuiolable image of the substance and one in concord without instilling into it anie proposition which besides the omission of the word Consubstantiall might not be auowed by the catholicks For those causes then when the Arrians and amongst others Acacius Bishop of Cesarea in Palestina would in the Councell following and namely in that of Seleucia propound other creedes wherein they did more plainely expresse their impietie Eleusius and the other couert catholicks of the Asian prouinces opposed themselues to it crying out that they must hold to the creede of the Councell of Antioch With such words saith Sabinus and after him Socrates Eleusius opposed himself to Acacius calling the faith of the Fathers the faith publisht in the Synod of Antioch And therefore saint HILARIE desiring to suffer the infirmitie of Eleusius and of the other couert catholickes of the Asian prouinces amongst whom he was confined and which he maintayned against the other Asians who were compleate Arrians as himself testifies in these words Except the Bishop Eleusius and a few others with him the tenn Asian prouinces amongst whom I inhabit know not God trulie And choosing rather to retaine them within the bounds of the Councell of Antioch and to prouoke the rest of the Asians by their Example to returne to it and to come one stepp neerer by this meanes to the catholicke doctrine then to lett them fall into the precipices of the other more impious creedes of the Arrians speaks lesse hardly of the Synod of Antioch and calls it in comparison of the other Arrians Synods the Synod of the Saints because there were in this Synod some Catholiks for whose respect although they were oppressed by the force and violence of the Arrians who comaunded there and held there both the scepter and the pen and by the tyranny of Constantius the Arrian Emperor who was there present the Arrians durst not at the first blowe vomitt vp all their impietie But not that the Arrians had not bene the sole masters authors and directors of this councell and had framed the draught and indited all that was there ordained for not only saint ATHANASIVS who was he against whom the Councell had proceeded and who should better knowe the historie then anie other witnesseth that the Councell of Antioch in the dedication was an Arrian Councell and celebrated by the Arrians in the presence of Constantius the Arrian Emperor But he also affirmes and Socrates after him that those that indited the faith of the Councell of Antioch publisht in the dedication that is to saie that whereof saint HILLARY speakes were Eusebius Bishop of Nicomedia and Acasius Bishop of Cesarea in Palestina the two principall maintainers of Arrian heresie and their complices The Eusebians saith saint ATHANASIVS after they had in the Synod of Tyre extolled all the peruerse doctrine of Arius and after they had ordained to receiue the Arrians to the communion and had themselues first executed it esteeming neuerthelesse that there yet wanted some thinge to their intention held a new Synod at Antioch vnder pretence of the dedication of the Church of Antioch And a while after The Bishops agreeing to the dedication were nintie vnder the consulship of Marcellus and Probinus the impious Constantius being present And againe With what face could Eusebius and Acasius and their Complices after they had vsed words not formerlie written and had 〈◊〉 that the first of all creatures was the inuariable image of the substance power Councell and glorie murmure against the Fathers for making vse of words not formerlie written and that they vsed the word substance And Socrates answering by waie of Apostrophe to the same Eleusius of whom S. HILARY speakes How said hee ò Eleusius dost thou call those that assembled at Antioch Fathers and abiure those that had bene their Fathers for the Bishops that mett at Nicea and decreed consubstantialitie ought more properly to be Fathers aswell for hauing bene before them as because they had promoted them to Priest hood then if those that held the Councell of Antioch rooted out their Fathers doe not they forgett themselues that following them they follow Paracides for Fathers As little doth it auaile to saie that John Bishop of Antioch and the other Easterne Bishops that is to saie Syrians that were with him at the mock Councell of Ephesus erected in the face of the generall Councell of Ephesus and amongst others Theodoret Bishop of Cyr alleadged against saint CYRILL the same canon of the Councell of Antioch which had bene framed against saint ATHANASIVS and after produced against saint CHRISOSTOME And that Theodoret also in the collection of Councells that he hath made insertes the canons of the Councell of Antioch with the canons of the other Councells of the Easterne Church For Malesius Patriarke of Antioch in whose branch John Patriarke of Antioch had succeeded and to whose Successors Theodoret and the other Easterne Bishops that were at Ephesus adhered had bene of the number of the couert Catholicks which communicated with the Arrians and euen when he was made patriarke of Antioch was ioyned in externall communion with the Arrians although he held the catholicke doctrine By reason whereof to haue meanes to resist the Arrians vnder pretence of some confession of faith authorised by the lawes of the Arrian Emperors vnder whose tyranny Asia groaned they protected and defended the Councell of Antioch against the other Councell of the Arrians and gaue it the greatest authoritie they could in their Patriarkshpp to the end that weake catholicks might haue meanes to shadowe themselues vnder the authoritie of his Councell against the Arrian Emperors that persecuted them And from thence it came that the libertie of catholicke Religion hauing bene restored in the East this Councell yet remayned in authoritie amongst the couert catholiques of Syria who during their oppression had made vse of it as a bulwarke against the Arrians and other Asian prouinces neere the Patriarkship of Antioch Lesse auaileth it to saie that in the generall Councell of Constantinople holden vnder the Emperor Theodosius the great the Councell of Antioch