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
DVTIFVLL AND RESPECTIVE CONSIDERATIONS VPON FOVRE SEVERALL HEADS OF PROOFE AND TRIALL IN MATTERS OF RELIGION PROPOSED By the High and Mighty Prince IAMES King of Great Britayne France and Ireland c. in his late Booke of Premonition to all Christian Princes for clearing his Royall Person from the imputation of Heresy By a late Minister and Preacher in England August lib. contrae Iudaeos Pagan Arian cap. 20. You must know deare brethren that true faith sincere peace perpetuall saluation is only by the Catholicke faith for it is not in a corner but euery where all If any man depart from it and deliuer himselfe vp to the errors of Heretickes he shall be iudged and condemned as a fugitiue bond-man Permissu Superiorum M. DC IX THE FOVRE HEADS OF IVST TRIALL mentioned by his Maiesty of England as touching his owne Person 1. THE reuerencing and belieuing of the Canonicall Scriptures as they ought to be and so also the not Canonicall 2. THE admitting of the first three Creeds of the Apostles of the Nicen Councell of S. Athanasius 3. THE acknowledging accepting the first foure generall Councels of Christendome to wit of Nice of Constantinople of Ephesus of Chalcedon 4. THE crediting of the Fathers of the first fiue hundred yeares after Christ eyther iointly or seuerally in points of moderne controuersies Euery head is handled by diuers Considerations as by the sequent Catalogue of Chapters will appeare THE GENERALL CONTENTS OF THIS BOOKE THE Epistle to his Maiesty declaring the motiues which the Author had to write this Treatise THE FIRST CHAPTER Conteining an entrance into this Treatise or Triall how much it importeth to be a Catholicke and no Hereticke And with how great reason his Maiesty endeuoureth to cleare him selfe and his Royall Person from the imputation of heresie FIVE CONSIDERATIONS 1 About the wordes Catholicke and Hereticke and that they can neuer agree in one 2 Of the dreadfull misery of being an Hereticke 3 How a man may certainely and without errour discerne what is Catholicke and what is Hereticall 4 How out of the premisses euery man may iudge in what state he standeth for being Hereticke or Catholicke 5 The Conclusion of all this whole Chapter to his Maiesty THE SECOND CHAPTER THat treateth the first head touched by his Maiesty for tryall of a Christian Catholicke which is the belieuing of holy Scriptures FOVRE CONSIDERATIONS 1 The belieuing of Scripture not sufficient to make a mā a Catholick 2 That Scriptures were not writtē for many yeares after the Church began 3 How to know what is truly Scripture 4 How the true sense of Scripture may be tryed THE THIRD CHAPTER COncerning the secōd point or generall head professed by his Maiesty cōcerning his belieuing of the three Creeds receiued by the Church THREE CONSIDERATIONS 1 How the first three Creeds and why they were ordayned and how greatly they are to be reuerenced 2 That the Ministers of England belieue not wholy entirely the faith of the three Creeds 3 In what particuler articles of the Creeds English Protestants do not agree with vs. THE FOVRTH CHAPTER COncerning the approbation allowance of the first soure generall Councels which is the third generall head of triall offered proposed by his Excellent Maiesty of England THREE CONSIDERATIONS 1 VVhy and how these foure first Councels were gathered and how thereby it is conuinced that the Church cannot erre 2 VVhy the Protestants do not nor can remedy their diuisions by any Generall or Nationall Councell 3 Particuler points of differences between these first foure Generall Councels and the Protestants of our time for doctrine manners THE FIFTH CHAPTER COncerning the admittance acceptance of the anciēt Fathers of the first fiue hundred years after Christ which is the fourth last head of triall offered alledged by his Maiesty of England THREE CONSIDERATIONS 1 The different esteeme that Catholicks Protestāts do make of ancient Fathers when they agree in one 2 How Catholicks Protestants do esteeme of the testimonies of particuler Fathers 3 That the Fathers of euery age for the first fiue hundred yeares did make for Catholicks against Protestants in matters now in controuersy THE SIXT CHAPTER COnteyning a briefe contemplation of what hitherto hath byn said with a Conclusion of the whole to his most Excellent Maiesty TO THE HIGH AND PVISSANT PRINCE MY DREAD LORD AND SOVERAIGNE IAMES BY THE GRACE OF GOD of Great Britayne France Ireland KING c. AFTER I had bent my selfe vnto a serious Suruey and diligent perusall of your Maiesties new Booke bearing the inscription of a Preface or Premonition to all Christian Princes diuers were the apprehensions and impressions it made in the different faculties of my soule Reuoluing therefore and reflecting vpon the premises by a second reuiew I resolued and in fine concluded being now as it were wonderfully affected partly with sollace partly with sollicitude 2. My solace was to consider yea sensibly as it were before the eyes of my soule in the impartiall glasse of my recollectedst vnderstanding and most retyred iudgment to behould so many rare Princely talents of nature literature and other highly esteemed partes in your Maiesty which as they are seldome found in such potent Princes so residing habitually in your Royall breast as in their proper and peculiar subiect they cannot but minister iust matter of meruailous ioy content and comfort vnto all your leige people your loyall and louing subiects especially since they are accompanied and attended yea adorned nay beautifyed with the irradiant lustre of that burning fire of zeale I meane an extraordinary feruour in matters of your Religion Now if these so rare parts of nature literature and zeale wherwith your Noble Person is habitually inuested shall be directed by the singer of God his holy spirit the high hand of heauen vnto the sole-sacred and soule-sauing knowledge of Catholicke Religion which I verily hope in time to see and shall incessantly pray for they will exceedingly aduance his glory and gaine vnto your Maiesty an immarcessible neuer-fading Crowne of eternity 3. My spirit also reioyced within me my hart exulted for ioy my perplexed thoughts retyred reposed themselues in hope whē I tooke but a iust view of that commendable carefull diligence that pious and religious industrie vsed by your Maiesty in vindieating your noble Person from the least imputation of herefy and in remouing the very suspition of such a contagious and soule quessing leprosy since that this loud-crying synne loud-crying in the eares of heauen is the greatest crime that can be committed against God or his Church separating betwixt God and man grace and the soule dissoluing the mysteriall vnion and sacramentall communion betwixt the head the members Christ his spouse reiecting God for Father denying the Church for mother taking away the very name of a Christian as ancient Tertullian speaketh depriuing our expectation of all hope and
antiquity well the admonition is this Caue Christiane Lector c. Beware Christian Reader of the bookes of Iohn Caluin especially in the articles of Trinity of the Incarnation of the Mediator of Baptisme of Predestination c. for that they doe containe most impious and blasphemous doctrine So he VVhereby is vnderstood not only the censure of the Lutheran Church concerning the Caluinists doctrine but also in what articles the difference betwixt them doth principally consist and these are neither few in number nor meane in nature as you see confirmed by the particular exceptions VVhich articles are reiterated by other Lutheran writers as namely by Albertus Grauerus in his booke intituled The warre of Iohn Caluin with Iesus Christ which booke was set forth in the yeare of our Redemption 1598. wherin he sheweth that the Articles wherby the Lutherans do cheifly differ from the Caluinists hereticall doctrine are of the person of Christ of the Supper of our Lord of Baptisme and of Predestination And Iacobus Halbruneir another Lutheran Doctor published an other booke the same yeare before to proue Caluinisme to be heresy and to the former articles of Albertus he addeth other two wherin Lutherans and Caluinists do deepely dissent which are de Maiestate Christi Ministerio Verbi wherby he maketh it euident that Caluinists are truly and properly Hereticks to Lutherans And this for the second point 80. Yt resteth now that I come vnto the third ranke of English Protestants and Puritans which are two different sects of Caluins doctrine which are found togeather in no state or Kingdome perhaps of Christendome but only in England And although some Protestant writers for dissembling their owne diuisions when they deale with Catholickes will needes forsooth acknowledge them for brethren as not differing from them in any substantiall point of Doctrine yet in all their other writings eyther against them or of them they disclose playnly what they thinke of ech other holding them both for Schismaticks and Hereticks in respect of their Protestant Church Which being presumed by them as they must needes presume to be the only true Catholike Church it must needes follow that Puritans who from their innermost soules detest the same and the communion thereof as Antichristian must needes be Sectaries nay Heretickes to that Church And this is consonant to the doctrine of these Scriptures and most conformable to the opinion of ancient Fathers as is before copiously in the precedent Considerations asseuered 82. For confirmation of which dissention capitall and reall hostility betweene our Puritans and Protestants in sundry mayne points of their Religion I might heere alledge and produce infinite authorityes and innumerable arguments if I should not surcharge my Treatise The two bookes yet extant printed by publicke authority in one and the selfe same yeare I meane the Suruey of the holy pretended Discipline compiled as it is thought by him that is now arriued to the highest pitch of Ecclesiasticall dignity in that Kingdome and the other bearing the inscription of daungerous Positions ascribed to Doctour Sutcliffe both of them receyuing presse at London by Iohn VVolfe Anno Dom. 1593. do sufficiently notifie vnto the world how reconciliable the Puritan position is with the Protestant Religion and that in sundry Articles of great weight and moment And amongst many others which to auoid prelixity I purposly omit the titles of the 22. and 23. Chapters of the Suruey are these That they to wit the Puritans do take from Christian Princes ascribe vnto their pretended regiment the supreme and immediate authority vnder Christ in causes Ecclesiasticall and in the oppugning theros do ioyne with the Papists Whereupon I inferre that if this spirituall Supremacy be any substantiall point of doctrine amongst the Protestants then the obstinate repugnance therof by the Puritans must needes be Schisme and Heresy 82. I pretermit diuers other bookes whereof I haue beene an eye witnesse how purposely and directly they treat of these matters as namely the Answere of the Vicechancelor Doctors of Oxford vnto the petition of a 1000. Puritans Anno Dom. 1603. wherein it is plainely conuinced that the Puritans hould their platforme of Ecclesiasticall gouerment of the gouerment of Christ vpon earth for a thing of no lesse importance then is the Ghospell of Jesus Christ. They hold it further for an essentiall part of their said Ghospell for a matter of faith to be receyued vpon paine of damnation for an essentiall marke of the true Church without the which the Protestants Church is no Church their faith no faith their Ghospell noe Ghospell c. And to conforme to that which M. Rogers writeth in his Preface to the Bishops Articles where he testifieth that the Puritans do hold their platforme differing from the Protestants to be a speciall part of the Ghospell yea the very Ghospell it selfe to be of such importāce as if euery haire of their heades were a life they ought to affoard them all in defence therof So they And in sober sadnes supposing their principles to be true haue they not great reason for that their differences be in so maine very substantiall points if we refere them to their heades wherof there is extant a very substantiall declaration and conuiction as to me it seemeth in the Preface of the Catholicke Deuine in his answere to Syr Edward Cookes fifth part of Reportes whither I referre the ingenous iudicious Reader for further perusall of this point for there it is shewed and irrefragably against all impugners therof proued how essentiall and substantiall difference of doctrine there is about the origen of Ecclesiasticall power and authority betweene the Protestantes Puritans and Catholickes of England the one that is the Protestāt ascribing it to their temporall Prince the other challenging it as most properly pertayning to their priuate Conuenticles Assemblies the last third to the Succession of Bishops from the Apostles the consequence wherof is this that whosoeuer of the three parties haue the right in this point there only is the true Church there alone is the true Ecclesiastiall Authority of preaching teaching or dayning Ministers administring Sacraments exercising Censures and Iurisdiction binding or loosing remitting or retaining sinnes and the like c. And for the other two Churches they do remayne as secular and prophane Congregations without any vitall spirit of Ecclesiasticall power at all Let them then contend neuer so much about the keys of Ecclesiasticall Iurisdiction yet the plaine truth is they shall neuer be able to open or shut the gates of heauen vnto their owne friendes or against their enemies 83. And for as much as the Puritans also in their plea do perswade themselues to haue the right on their side they must needes inferre the other consequence against the Protestant Church houlding it to be no Church as the foresaid answere of Oxford Doctors pag. 15. doth confesse that the Brownists do ancrre
bookes of Preisthood doth very well declare 4. And now to come vnto these Councels and to speake particulerly of euery one of them as they lye in order The Councell of Nice was gathered togeather somewhat more then three hundred yeares after Christ and the occasion of this first great Ecclesiasticall Assembly of all the world met togeather by their Bishops in this generall Councell was for the censuring and suppressing of two capitall and damnable heresies that then inuaded and infested the Church of Christ. The first was the heresy of the Arians and this impugned nay flatly denyed the second Person his identity of essence to wit the Sonne his equality of substance and hodhead with the Father granting him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like vnto the Father but denying him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with the Father which was the fayth and beliefe of the Catholicke Church in those dayes 5. The second heresy was the heresy of the Quartadecimans concerning the celebrating of Easter-day of which heresy to speake any thing in particuler at this tyme I intend not since it is not to my present purpose only I refer the reader vnto the author of the Three Conuersions of England where this point is both substantially and punctually discussed The mayne point wherof I am to treat in this place is to intimate vnto the Reader how both these heresies of the Arians and the hereticall Quartadecimans were determined censured and anathematized by the authority of this soueraigne and supreme Ecclesiasticall Tribunall I meane the first Generall Councell of Nice which consisted as S. Ambrose obserueth alluding to the iust number of Abraham his souldiers of three hundred eighteene Bishops gathered from all partes of Christendome And this was the first Generall Councell that could be Assembled vntill that time in respect of the most bloudy and cruell persecutions that had continued for the greatest part of the prcedentages 6. And here we are to obserue that albeit that three other Prouinciall nationall Councells are recorded to haue bene celebrated before this of Nice and after that of the Apostles Act. 15. to wit one at Rome of 60. Bishops against Nouatus vnder Decius the cruell Emperour and Cornelius the martyred Pope another at Ancyra in Galatia vnder Dioclesian the third at Neocaesarea vnder Constantines Father and Pope Melchiades according to Prateolus his accōpt yet this Councell of Nyce was the first great glorious Ecclesiasticall tribunall which was publikely erected in the Christian Church for al Nations to repayre vnto after the first planting of the faith of Christ. 7. The second generall Councell was that of Constantinople somwhat more then fifty yeares after in the yeare of our Lord 383. and it consisted of an hundred and fifty Bishops gathered togeather against Macedonius Patriarch of Constantinople who openly denyed and blasphemed against the diuinity of the holy Ghost for which damnable heresy of his both he and all that partaked with his hereticall faction were condemned censured and cast out of the Church and deliuered ouer to Sathan for that they blasphemed against the third sacred Person of the blessed Trinity And this second great and generall Councel was held vnder Gratian and Theodosius Emperours and vnder Damasus then Bishop of Rome 8. The third Generall Councell was that which was assembled at Ephesus almost other fifty yeares after that againe in the yeare of our Lords incarnation 434. This Councell consisted of two hundred Bishops gathered a-against another Archbishop of Constantinople named Nestorius but an Arch-hereticke and it was held vnder the Emperour Theodosius and Pope Celestinus This Nestorius as Vincentius Lyrinensis in his goulden tract against heresies and 17. chapter describeth his heresy whilst he made shew of distinguishing two natures in Christ he suddainly brought in two persons and by an execrable impiety thereby made two Christs the one God the other man the one begottē of God the Father the other borne of the Virgin his mother and therfore he did further auerre that holy Mary was not to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God but the mother of Christ because forsooth that Christ which was God was not borne of her but the Christ which was man Hitherto my Authour And for this damnable heresie was Nestorius condemned by this third Councell worthily cast out of the Catholicke Church howbeit I must confesse that I cannot see how Caluin Beza vpon the point of Christs incarnation and hypostaticall vnion with diuers others Protestants following thē can possibly auoid this ould condemned heresy but that Nestorianisme must follow as a necessary consequence of the doctrine which they deliuer vpon the point of Christs incarnation and vnion 9. The fourth generall Councell was that of Chalcedon and this was some twenty yeares and vpwardes after the foresaid counsaile of Ephesus in which Councell there were assembled six hundred and thirty Bishops Archbishops and Patriarches This great assembly was gathered against on Eutiches an Archimandrite or Abbot of Constantinople in like manner who so confounded the natures in Christ that he absolutely denied that there were two distinct natures in him For which monstrous opinion of his differing frō the Canon of Catholick faith he was cōdemned togeather with his fautor partener of his hereticall faction I meane Dioscorus Archbishop of Alexandria as was Nestorius another Archbishop before him for houlding two persons in Christ. And this famous and through the whole Christian world renowned Councell was assebled and held vnder Martian that then swayed the Empire and S. Leo the first then Bishop of the Apostlicall Sea of Rome 10. And now to make vse in generall of that which hath bene spoken concerning the foure Councels by some particuler application and illation the inference must needes be this that if the Church of England do indeed admit and reuerence these foure first Generall Councelles as it should seeme his Maiesty is of opinion it doth and their Acts of Parlament confirme the same then doth it follow by necessary and ineuitable consequence though the conclusion ouerthrow a mayne ground of Protestanticall Religion that they must needes will they nil they graunt the Catholicke Church not only to haue bene visible at this time but also to haue bene in great splendor and magnificence otherwise how could it possibly be that fix hundred and thirty Bishops could assemble and meet so readily togeather and all these for the most part out of the Easterne parts of Christēdome only to speake nothing of the west 11. Furthermore for as much as our English Church in admitting these Councels and that in the greatest Consistory of the Kingdome the high Court of Parliament doth therby acknowledge and condescend vnto that this externall visible Church consisting of good and bad is Christs true Church indued with all the priuiledges aboue mentioned of
they do interpret Irenaeus his meaning that he vnderstandeth onely by tradition written Doctrine But by this we may see how they are incumbred with the writinges of Fathers euen in this very first age after the Apostles when these and all other the like doctrines of Christian Catholick Religion were sealed with the fast shedding bloud of her Martyrs and Doctors 51. Another poynt also offendeth them much which is the excellency and great merit of Martyrdome which the Fathers of this age do in all their writings exalt De Martyrio say they nimis honorificè sentire coeperunt The Fathers of this age began to think too gloriously of Martyrdome belike these same good fellowes neuer meant that their finger should ake for Christ or Christian religion and then they say of holy S. Ignatius that constant Martyr Ignatius in epistolis valde periculosè loquitur de martyrij merito Ignatius in many of his epistles doth speake very dangerously of the merit of martyrdome Also they do check the same Saint and holy Martyr for that in his epistle vnto the Romans whē he was going vnto martyrdome to be deuoured of wild beastes in the Amphitheater of Rome he crieth out Sinite me vt bestiarum esca sim per quam possim Christum promereri Suffer me that I may be the food of beastes and thereby promerit to enioy God himselfe And what so great perill is there I pray you in this doctrine For that throughout the whole Fpistle it appeareth that he ascribed vnto Christ his grace all the fortitude which he expected for this combate and consequently all his merit of enioying God proceeded principally from the said grace of his Maister And so do the Catholicks at this day hould in the doctrine of merit if malice and enuy could suffer the Protestants to see it and acknowledg it 52. But they are very angry with him for frequent vsing of another phrase in three distinct Epistles to wit to those of Antioch of Ephesus and to Policarpe Pro animabus vestris ego afficiar quando Christum meruero adipisci I shall be come an intercessor for your soules when I shall deserue to obtaine the fruition of Christ. In which words as you see is not only expresse mention made of the singular merit of martyrdome but also insinuated the intercession of martyrs departed vnto the next life for their friends left behind them vpon earth as hauing not aspired vnto the heauenly blisse 53. And finally not to go any further they quarrell also with the said Ignatius about the merit and praise of Virginity as diuers hereticall Caluinists haue lately done in Oxford Ex Ignatij Epistolis apparet say they homines iam tum paulò impensiùs coepisse amare venerari Virginitatis statum it appeareth out of Ignatius his Epistles that euen then men beganne more earnestly to loue and reuerence the state of Virginity wherfore they giue sundry examples as namely in his Epistle ad Antichenos Virgines videant cui se consecrarint let Virgins consider vnto whome they haue consecrated themseleues and in his Epistle ad Tharsenses Eas quae in Virginitate sunt honorate sicut sacras Christi Honour those that liue in Virginity as the sacred of Christ. So excellent an opinion had this holy Father martyr in those first dayes of thè primitiue Church concerning the state of Virginity so little esteemed now by Protestants 54. All these points of controuersy then betwixt vs and the Protestants at this day to wit of Free-will good works possibility of the commandements externall Christian sacrifice tradition and rites the Primacy of the Church of Rome merit of Martyrdome and state of Virginity to pretermit sundry other articles as ouerlong to be handled here we see to haue bene auouched by the principall Fathers of the second age and that in our defence against the Protestants 55. And howsoeuer the Magdeburgians go about to discredit these Doctrines togeather with their Authours calling them incommodas opiniones naeuos stipulas errores patrum incommodious opinions blots stubble and errours in the Fathers yet seemeth this only reason and Consideration to be sufficient to conuince them of hereticall insolency in their condemning these Fathers for that it cannot be shewed and if it can let the Protestant speake that the said Fathers were euer taxed or condemned for these Doctrines by the Church or other Doctors of that age or of any age afterwards for the space of fourteene or fifteene hundred yeares togeather vntill Luthers prophane and vncleane spirit brake forth of the Cloyster and made way for hereticall insolency to barke against orthodoxall antiquity And this shall suffice for this second age Let vs now passe to see how conforme and agreeable the third age was vnto the second for by this lineall and personall descent of Doctors and Centuries we shall euidently and infallibly discouer how in all times ages and persons the busines and doctrine of the Church was still carried by tradition from hand to hand The third Age. 56. Concerning this third age wherein were Doctors Tertullian Origen Dionysius Alexandrinus Cyprianus Methodius and many others which for breuities sake I am inforced to pretermit the Magdeburgians do beginne with this Preface both complaining and taxing Quò longiùs ab Apostolorum aetate recessum est eòplus stipularum doctrinae puritate accessit The further of that we go from the age of the Apostles the more chaffe did grow into the purity of doctrine And yet you see we haue gone but one age from thence for the last was the first after the Apostles and this is the second and in the last you haue heard what chaffe they complayned of But now we shall see that they complaine not only of the same poynts of chaffe reiterated and confirmed againe by the Fathers of this age to wit about free will and good workes perfection of life possibility of Commaundements Sacrifice Tradition rytes Supremacy merit of martyrdome and Virginity for all these heads they do shew in their seuerall titles of doctrin to haue bene continued repeated and confirmed againe by the Fathers of this age but furthermore they do also shew and complayne of other articles explayned by the Fathers of this third age in behoofe of the moderne Catholicke religion much more aboundantly then before As for example they shew that it was an opinion of this age Angelosinuocandos esse that Angells are to be prayed vnto according vnto the doctrine of Origen who setteth downe also a certaine forme of praying and inuocating vpon Angells to wit Veni Angele suscipe sermone conuer sum ab errore pristino c. Come Angell and receaue him that is conuerted from his errour by the word preached Neither was this euer reprehended in Origen or numbred amongst his errours and consequently this may be presumed to haue bene the forme of praying in the publike Church at that day according to the rule before
said Lactantius S. Gregory Nyssen Hilarius Nazianzen S. Ambrose Theophilus Alexandrinus Ephraim and others all Fathers of this age do openly defend the same Whereupon they I mean the Magdeburgians conclude in these wordes I am cogitet pius Lector quà m procul haec aetas in hoc articulo à doctrina Apostolorum desciuerit Now let the godly Reader consider how farre this age departed from the doctrine of the Apostles in this article of good workes But I would thinke it more reason to exhort yea and to beseech the Reader euen as he hath care of the euerlasting welfare and saluation of his soule to consider seriously indifferently setting all kynd of preiudice apart whether it be not more likely that so many learned and holy Fathers that liued with so great admiration of their vertue learning piety in this age should know what agreed with the Apostles Doctrine and what agreed not aswell or as a man would imagine somewhat better then these foure quarrelling Companions the Magdeburgians I meane Illyricus VVigandus Iudex and Faber for these foure do onely subscribe their dedicatory Epistle to Queene Elizabeth vpon the yeare 1560. 73. S. Bernards rule prescription of Antiquity was this Quantò viciniores aduentui Saluatoris tantò mysterium salutis pleniùt perceperunt The nearer the holy Fathers were vnto Christ his incarnation the more fully receaued and perceaued they the mystery of our redemption And yet these foure good fellowes do thus presume to censure the most reuerend and learned ancient Fathers as you see 74. And on this fashion these men go forwardes in setting downe all the 18. or 19. heades of doctrine before mentioned as held by the Fathers of this fourth age to wit Pennance satisfaction inuocation of Saints citing aboue a dozen Fathers of this age for the same of traditions about Virginity monasticall life the like wherein they do so check condēne contemne the said holy Fathers as passeth all modesty must needs be a token of manifest heresy 75. S. Ambrose say they in his second booke ad Marcellinam nimis insolenter pronunciat de virginum meritis Ambrose doth pronounce to insolently of the merit of virginity The like and worse they speake of S. Ephraim and S. Athanasius for that they write of Monkes and namely S. Ephraim that they are perfecti pugnatores paradisi amoenitatem ante oculos habentes perfect fighters that haue before their eyes the sweetnes of paradise These men cry out against this Quid potest monstrosiùs dici contra meritum Christi What can be spoken more monstrously against the merit of Christ 76. And for that S. Ambrose serm 6. de Margarita hath these wordes VVhosoeuer therefore doth honour Martyrs doth honour Christ and he that contemneth Saints contemneth the Lord of Saints which is conforme to the Ghospell the Magdeburgians complaine crying out I am cogitet pius lector quà nt tetra suntista Let the godly Reader consider how horrible these thinges are The godly Reader hath cōsidered and he findes nothing deliuered by these Fathers but the holy Catholicke doctrine And as for your exclamations they are but the barkinges of Vigilantius or rather as S. Hierome more fitly calleth him Dormitantius and other ancient condemned heretickes against the holy reliques of Saintes and Martyrs reuiued and renewed by you againe raked out of the ashes of hell and hellish heresy 77. And finally not to be tedious in going forwards with a copious enumeration of the foresaid articles I do onely admonish the Reader for the last article mentioned of Purgatory how they do produce three Fathers more of this age that held the same to wit Lactantius Prudentius and S. Hierome as they might haue done many more and they add vnto the said former number diuers other articles which the Fathers of this age do teach as of the particuler rules of religious people now in vse De memorijs Martyrum of celebrating the memories of Martyrs in Churches and Altars erected and set vp in their honour De signo Crucis of the externall vse of the signe of the Crosse and miracles that thereby haue happened whereof Prudentius hymno ante somnum writeth thus in commendation of the Crosse and the benefit that redoundeth by vsing this laudable Christian cerimony Crux pellit omne crimen c. the signe of the Crosse keepeth of all sinne from vs. And S. Ephraim lib. de poenit cap. 3. aduifeth vs thus Pingamus in ianuis ac in frontibus nostris c. Let vs paynt the signe of the Crosse in our gates in our foreheades in our mouth in our Breastes c. and many other such sayings of holy Fathers of this age 78. Wherfore to conclude we see that this fourth age agreeth with the former three in all points of doctrine held for Catholicke throughout the whole Christian world at this day And as the Fathers of this age doe consent with their predecessors so shall we see them not dissent from their successours as shall appeare by the next ensuing ages And if this be not a sufficient demonstration of the true Roman Catholick Church and of her doctrine confirmed by all records of antiquity euen by the confession of our aduerfaries the Magdeburgians then let the English Protestants answere vnto this euidence and giue a better if they can But we shall passe further yet to make an insight into two other ages that ensue The fifth and sixt Ages 79. There follow the fifth and sixt age whereof the former is receyued heere by his Maiesty in the second edition of his English Premonition though in the first the first 400. yeares were onely allowed as hath byn sayd and the later was comprehended in M. Iewell his challenge at S. Paules Crosse who promised there openly to allow any of the Fathers or Councells that could be brought within the first six hundred yeares But this publike declamation was but a vaine ostentation of the challenger and this large offer was also restrained and reuoked afterwardes by others both at Paules Crosse and in either of the Vniuersities in so much that Doctor Humphrey in Oxford in a funerall speach made of the said M. Iewell by the former D. Humphrey did not for beare to taxe him openly of inconsideration for his so large and liberall offer of Fathers for six hundred yeares to decide all controuersies 10. But heere in this our affaire and busines we haue now in hand we haue thought good to ioyne both these ages togeather for that in them both the like descent of doctrine one after the other is still to be found the latter repeating and confirming the former And for proofe of this point I shall need to goe no further then to the confession and concession of our aduersaries themselues the Magdeburgians for there they shew for example in the first Century first of Free-will to wit that albeit the Doctors of this age interdum benè sanè videantur loqui tandem
A notable speach of Vincentius Lyrinensis Prem p 3â— His Maiesties honorable offer Aug. l. 3. de bapt coÌ„t Donat. cap. 15. How the first three Creeds why they were ordained how greatly they are to be reuereÌ„ced The cause of ordayning the Apostles Creed Aug. ser. 181. de teÌ„p Cap. 2. coÌ„t haereses Vbi supra serm 181. de temp Signification of the word Symbol or Creed The great substance of the Apostolicall Creed The Apostolicall Creed no Scripture yet necessary to be belieued Ruff. in Symbolum The force of tradition in the Church A questioÌ„ solued where the voice of the Church may be found De fide ad Gratian. The creed of the couÌ„cel of Nice of S. Athanasius Conc. Nicen l. 4. p. 565. edit Venet. Ambros. de fide Hos. de expresso Dei verbo The great authority left in the Church for deciding Controuersies That the Ministers of EnglaÌ„d belieue notwholy entirely the faith of the 3. Creeds No saluation without belieuing the whole Catholicke sayth entirely ProtestaÌ„ts do not receaue the whole faith but mingled with many heresies Diuers ancient Heresies held now by Protestants * M HuÌ„frey Liech About the Nicene Creed Passim in Epist. ad Polonos l. cont Gentilem 2. lib. de Christ. c. 19. Caluin his Autotheisme hereticall In what particuler article of the Creed English ProtestaÌ„ts do not agree with vs. About Christs desceÌ„ding into hell Lib. 1. hist. cap. vlt. In epist. ad Trallian Bucer in cap. 27. Matth. Caluins horrible opinion about the article of Christs descensioÌ„ into hell Cal. 2. inst c. 16. 6. 8. 9. 10. 11. 12. Item in Catechismo paruo iteÌ„ psych. item in harmo Euangelica cap. 27. Math. 2. Inst. cap. 16. §. 10. 2. Instit. c. 16. §. 9. A story of the contention of English Ministers about the descent of Christ into hell Psal. 15. Tertul. de praescript A strange ridiculous exposition of the Article DesceÌ„dit ad inferos Tho. Rogers in his 39. articles pag. 15. 16. c. The Church of England aduersary to many of her owne for many hould that Christ desceÌ„ded not into hell at all Thaddaeus Ignatius Iustinus Martyr Irenaeus all antiquity are dreaming Papists in M. Rogers definitiue opinion Credo Ecclesiam Catholicam The visible beginning of the Catholicke Church Lib. 25. in ob c. 24. 5. Vincent Lyrinensis aduersus hareses c. 3. Tertull. de praescript cap. 32. Thè Protestantly meaning about this 9. article 1. Later propositions of the Protestáts about the Church Rogers ar 19. pag. 86. 2. 3. 4. 5. Markes of the Church 6. Ridiculous proofs that the Church may erre Rogers p. 96. Lib. de PoÌ„t à cap. 8. ad finem vsque ad cap. 15. Premonit pag. 35. How the ParlameÌ„t Church of EnglaÌ„d do admit the first foure Generall Councels Why and how these foure first Councels were gathered and how therby it is conuinced that the church caÌ„not err Vide Aug. de vnit Eccles in pluribus locis Mat. 18. 15 16. 17. 18. 1. Tim. 3. 15. Chrys. l. 3. de sacerdot Councell of Nice assembled anno 327. De fide ad Gratian. Anno. 252 Anno. 308 Adno 311. The secoÌ„d generall Councell of ConstaÌ„tinople an 383. The third generall Councell of Ephesus Ann. 434. Lib. 1. Inst. c. 13. §. 9. 23. 24. The 4. generall Councell was that of CalcedoÌ„ 20. yeares after An euideÌ„t declaratioÌ„ that the whole Church cannot erre Aug. in Psal. 101 S. Aug. excellent speach of the perpetuity of the Church Matth. 29. â—0 Application of S. Augustins speaches vnto our Sectaries Aug. in psal 47. That the Church shall neuer Apostatate De vnit Eccles. The inuincible strength of the Church Matth. 23. Why ProtestaÌ„ts do not nor can remedy their diuisions by any Generall or Nationall Councell ProtestaÌ„ts can abide parly and treaty neither with Catholiks nor amoÌ„g theÌ„selues Vide Conc. Calced act 3. p. 163. edit Venet. The terginersation of the heretick Eutiches fully represeÌ„ting the ProtestaÌ„ts Lib. 4. Iust. cap. 9. §. 1â— Vide resp Gaspar VillapaÌ„di ad bas causas ProtestaÌ„ts shifts to auoid comming to Councels Stan. Resc l. 1. de Atheism c The ProtestaÌ„ts disagreemeÌ„to in their meetings Tertul. de praescript Aug. l. 3. cont epist. Parmen c. 4. ser. 11 de verb. Domini c. Particuler points of differeÌ„ces betweene these 4. generall Councels the Protestants of our tyme for doctrine and manners Conc. Neocaes can 1. an 316. The decree of the CouÌ„cel of Nice and Neocaesaraea against the Marriage of Priests Ann. 711. Basil. epist. 1. ad Amphi c. 3. Epiphan hares 59. The answere vnto Caluins obiection about Paphnutius Another Canon of the Councel of Nice about the Reall presence A Canon of the second CouÌ„cell much making against Protestants VinceÌ„tius LyrineÌ„sis his relatioÌ„ of the CouÌ„cell of Ephesus CoÌ„c Ephes. tom 1. cap. 22. in epist. Imperat. Secular men may not meddle in Ecclesiastical consultations CoÌ„c Ephes. tom 1. c. 16 Con. Eph. tom 2. c. 17 The Supremacy of the Pope of Rome coÌ„firmed by the councell of Ephesus The CouÌ„cell of ChalcedoÌ„ CoÌ„c Calc act 1. Ibidem Act. 2. in libel Theodor Ischir SophoÌ„ c Ibid. in subscript coÌ„t DioscoruÌ„ Conc. Calc act 3. tom 2. p. 252. edit Venet. Marriage of Monks and NuÌ„ns forbidden by this Councell Prem p. 35. Aug. l. 2. cont Crescon c. 31. A complaint against the Ministers of EnglaÌ„d for misinforming his Maiesty ValeÌ„t l. 8. Ana. c. 8. Lib. con hareses The opinion of Iesuites about the authority of the Fathers A consequence of great incoÌ„uenience How S. Augustin did not admit the authority of S. CypriaÌ„ in a particuler case The different esteeme that Catholicks Protestants do make of ancieÌ„t Fathers wheÌ„ they agreâ— in one Aug. l. 2. coÌ„ Iulian. Pelag. ver sus finem S. Augustines opinion for the esteem of the Fathers Aug. l. 3. â—ypo Lib. 2. de nuptiis concupis Cap. 29. Scoffes of PelagiaÌ„ hereticks against ancient Cerimonies of Baptisme Aug. ibid. ProtestaÌ„ts become Pelagians in deriding ancient Cerimonies Aug. l. 2. coÌ„t Iulian. Pelagiau How contemptible the authority of heretickes was to S. Augustin in respect of the ancient Fathers Lib. 2. coÌ„t Iulian. circamed Aug. l. 2. coÌ„t Iulian. propefineÌ„ An excelleÌ„t reason of S. Augustine How Catholicks ProtestaÌ„ts do esteem of the testimonies of particuler Fathers Aug. l. 1. coÌ„t Iulian. Pelag. cap. 2. Lib. 1. cont Iulian Pelag cap. 2. Thesurest rule how to iudge of particuler Fathers opinions or assertions about matters of faith When any priuate Father did erre he was presently noted by others Aug. l. 3. de bapt coÌ„tra Donatist c. 4. l. 2. conâ— Cresconâ—â— cap. 32. Aug. lib. 1 contr Iulin cap. 2. One Doctors opinion the doctrine of the Church That the Fathers of euery age for the first 500. yeares did make for catholicks against ProtestaÌ„ts in matters now in coÌ„trouersy Cap. 4. 42. coÌ„t haereses Diuers things may lead vs to discerne the true Church though they be not articles of necessary beliefe Centur. prima lib. 2. cap. 4. 1. About the Reall Presence Magdebur Cent. 2. c. 4 pag. 55. 56. 57. c. 2. About Free will 3. The Doctrine of good workes 4. Whether the Commandements be impossible 5. Externall sacrifice of Christians 6. About traditioÌ„s The primacy of the church of Rome 8. Excellency merit of martyrdome 9. IntercessioÌ„ of Saints 10. About the state of Virginity The conclusion of this age 11. Inuo catioÌ„ of Angels Magd. ceÌ„t 3. c. 4. p. 75 76. deinceps Hom. 1. in EzechieleÌ„ 12. Iustification by good workes 13. The merit of good workes Scriptures Fathers reiected togeather wheÌ„ they fit not the ProtestaÌ„t fancy 14. About peÌ„nance Magd. ceÌ„t 3. c. 4. p. 81. 15. Blessing of the water of baptisme 16. Chrisme and holy vnction in baptisme 17. Prayer vnto Saints Cent. 3. c. 4 p. 85. 86. CeÌ„t. 3. c. 4. pag. 85. 18. The doctrine of Purgatory Cet 4. c. 4. pag. 242. HieroÌ„ ep ad Demetriadem Lib. 8. coÌ„ in Isaiam CeÌ„t. 4 cap. 4. p. 293. Cent. 4. p. 301. Cent. 5. c. 4 p. 501. 502. c. Gregor in 1. Reg. c. 1. Cent. 5. pag. 506. Hom. 34. in Euang. The Fathers iniuriously handled by the Magdeburgians The conclusion ImportaÌ„ce of being a Catholicke The horror of heresie The 4. heads proposed The great profit receiued by the ancieÌ„t Fathers The dangerous estate of belieuing the ProtestaÌ„ts in EnglaÌ„d A strange pittifull case happened to his Maiesty How God coÌ„curreth with the actions of euill men but not with their intentioÌ„s The mark aymed at by the first Ghospellers in Scotland concerning his Maiestie The Epilogue of all Of persecution Persecutor