by razing out these euil humours from the body 8. And now your Maiesty hauing seene by the former discourse how many points of ould condemned heresies haue bene reuiued and renewed againe by the Protestants of our tyme and that contrariwise almost twenty seueral positions about principall points of controuersy held by the said Protestants to be Papisticall are asserted by the said ancient Fathers as Catholicke in their dayes euen from the first age after the Apostles with repetition and confirmation of the same in the subsequent ages by the chiefe Doctors that liued therin and that the said positions or assertions were neuer noted or censured by the Church for erroneous hereticall or scandalous This I say is and ought to be your Maiesties prudence and loue of your euerlasting good so waighty an argument and motiue as nothing more For alas dread Soueraigne if the sentence of S. Paul be iust and true that an hereticall man is damned by his owne iudgement and if that of S. Augustine before cited be not false that whosoeuer houldeth any one of those eighty three heresies which he reciteth in his book to Quod-vult-Deus or any other whatsoeuer which shall spring vp hereafter cannot be a Christian Catholick consequently must needes be an hereticke Alas I say my dread Soueraigne and alas againe in what eternall dāger doth your Princely soule consist in that by the euill currēt of the tyme and temerarious course of such as you giue credit vnto your Matie is drawne to hould and defend not only sundry of those positions which S. Augustine and before him S. Epiphamus do recount for condemned heresies by the Church in their dayes but many other also yea all the opposit propositions to the Catholick assertions before mentioned out of the ancient Fathers as namely about Free-will Iustification good workes inuocation of Saints reall Presence Primacy of the Church of Rome and the like 9. And truly to haue such a grand Inquest or rather Parliament of Peeres to beare witnes against a soule for conuincement of heresy at the day of Iudgement as the rankes of these Fathers are in all the first and purest ages of Christian religion maketh my soule to tremble euen in thinking of it For if the cause were temporall that there went therin but only the interest of your Maties temporall and terrene Kingdome yet were the case frightfull to see so many great lawyers and Iudges vpon the one side so resolute as the Fathers shew themselues to be But now for so much as the matter concerneth an euerlasting and heauenly Kingdome and sentence irreuocable in it selfe neuer alterable or to be changed and of such inflexible seuerity as no respect no regard no difference of Prince Potentate or people is to be held it maketh the Consideration more hideous and dreadfull 10. And it may further be added to this Consideratiō that in this publike triall about this point of Protestant Religion your Matie is not only to haue this venerable ranke of forraine Fathers Doctors for aduersaries therin but so many domesticall also as haue bene Catholicks within all your Realmes for these thousand yeares at least I meane Bishops Pastors and Gouernours of those flocks togeather with the flockes that were once subiects of your Ancestors nay all your Maiesties Ancestours themselues which are of most consideration I meane aboue two hundred Kings of both Crowns that haue gone before you and togeather with the discent of their Noble Bloud left also in their inheritance of Catholicke Religion as of their Kingdomes to be defended by your Maiesty which no doubt had bene most Nobly performed if the strangest case that euer perhaps fell out in the world had not happened to hinder it and such a one as all posterity may and will wonder at and this is that being violētly depriued at once as it were in your cradle of both your Parents who should and would haue instilled to your tender eares the most honorable inheritance of Catholick religion the opposite and contrary fects were in place therof powred into your Maiesties Noble Brest by such as had bene Authors or instruments of both their ruynes and meant no doubt also to be of your Maiesty if they should not find you plyable to their designes for ouerturning of that Religion whereof they were enemies 11. This then is the case most dread Soueraigne notorious to the whole Christian world And further that if your Maiestyes noble Grandmother Regent of Scotland had not bene vexed and turmoyled with rebellions tossed and tumbled wearied out and brought to despaire by the first Scottish and English Ghospellers if your Noble Father and Grandfather had not beene horribly murdered if your renowned mother had not beene pursued taken cast into prison driuen out of her Realme and finally made violently away in terra aliena if all these things I say had not beene done your Matie by all likelihood had neuer bene a Protestant And shall we thinke that of such Diabolicall premisses there could ensue any good conclusions or any godly or wholesome effect of so abhominable causes 12. I deny not but that the inscrutable wisdome and prouidence of almighty God doth often times draw out of the counsailes and actions of euill men good effectes as out of the wickednes of the Iewes and Gentils that pursued and murdered our Sauiour he wrought the saluation of the world but neuer doth he this according to the coūsailes and purposes of the wicked that is to say these effectes are neuer intended by the wicked As for example that the redemption of mankind or saluation of the world was neuer intended by the Iewes or Gentils that persecuted our Sauiour and procured his blessed passion 13. But here in our case the matter falleth out quite contrary for that the chiefe and prime intention of those wicked whome I haue mentioned was to effectuate this very point that now we see brought to passe to reuolue that crowne expell Catholicke Religion pull downe Monasteries and Churches driue out or destroy the Princes that then gouerned as also their issue if they should leaue any or els getting the same into their hands the better therby to haue Title of gouerning in the infants name to preserue it so long as it might stand commodious for them after to dispose therof as time should tell them to be best But their chiefest ayme of all was vnto that which out of an infants education they might probably hope for and now haue arriued vnto which is that during the time of that education they might perhaps so inchaunt the mind of the young Prince so change his iudgment and affection from the iudgment and affection of his said parents and other progenitors as when he should come to the yeares of vnderstanding to discerne the merits of mens actions and affections towards him he should approue for good all that was done to his highest hurt to wit in matter of Religion
most compassionate nay whose bowels burned with compassion within them towards the greatest and grieuous sinners as for example we read in that notable story of S. Iohn the Euangelist who ranne vp and downe the mountaines againe and againe after the first relapse to gaine a yong man that was a theefe as S. Hierome and other Church storyes witnes yet these selfe same men were so seuere against the enemies of Gods truth that they neuer could so much as indure the very sight and conuersation of an Hereticke And so we haue not only S. Iohn counsailing vs not to salute or conuerse with an Hereticke but also the said Apostle practizing the same euen in his owne person in his heroicall factes whensoeuer any iust occasion was offered For S. Irenaeus who liued in the next age after him and recounted it vpon the relation of S. Policarpe that liued with S. Iohn and happily might be present whē the thing was donne recordeth that S. Iohn being in the Citty of Ephesus at a common bath whither many did resort and vnderstanding that an Hereticke of his time named Cerinthus was within the bath he instantly departed againe would not enter into that bath with him who had departed out of the Church from him could not be perswaded to stay any while there affirming that he doubted lest the very foundation of those bathes would fall downe where such an enemy of God was presēt who had as much as in him lay ruinated the very foundation of Christian Religion denying the diuinity of the Sonne of God A notable example of this great Apostle left to all posterity giuing them a sufficient caueat euen by his owne person and example for auoiding of Heresy and hereticall company 41. And the same Irenaeus in the very same place before cited registreth this story of S. Policarpe himselfe to wit how he reiected and defied an Hereticke named Marcion that met with him and spake vnto him calling the said Marcion Primogenitum Diaboli the first begotten of the Diuell and then the Authour endeth his narration with this most graue and memorable Conclusion saying So great feare had the Apostles and Disciples not to communicate in any one word with any of those that haue adulterated and corrupted the truth euen as S. Paul saith Auoid an hereticall mā after one reprehension knowing that such a fellow is peruerted damned of himself So S. Irenaeus 42. And truly this one point ministred vnto me store of matter and exceedingly enlarged my meditation to consider on the one part how carefull and not only carefull but fearefull these ancient Fathers and Apostles were as Irenaeus testifieth to admit any conuersation or to enter into communication with Hereticks flying them as mōsters serpents and Diuels vpon earth and starting affrighted as it were with the bare name of Heresy and Hereticke and on the other side that now in our dayes the name and thing it selfe is growne to be so common and familiar as that we seeme to haue no sense or feeling therof so senselesse and benummed are we in our spirituall vnderstanding But this proceeds from a supine negligence and carelesse inconsideration for such as seriously ponder and earnestly debate the matter more deeply doe apprehend farre otherwise therof especially such as are addicted to the reading of ancient Fathers the surest refuge and pillars for a resolued soule to rely vpon for true direction in religion in these miserable dayes of Schisme Heresy and Apostasy Nulla saith the old holy martyr S. Cyprian cum talibus commercia copulentur nulla c. And let noe trafficke or conuersation be ioyned with such men noe banquets be made no speach had but let vs be as separate from them as they are separated fugitiues frō the Church 43. And after this Father againe that Atlas of his age and great Saint S. Athanasius writing the life of S. Antony the Monke doth set downe the opinion and feeling of them both in this point S. Antony saith he did so detest Hereticks as that he tould all men that they must not so much as come neere them alleaging the authority of S. Paul for the same who often and seriously talking of Hereticks doth inculcate these wordes Et hos deuita and these you must auoid And yet my author goeth further in this relation of S. Antony adding this that when the said holy man was at the point of death ready to breath out his soule into the hands of his Creator whome he had with all fidelity and seuerity so faithfully serued practising ouer and aboue the precepts of the law Christs high counsailes of perfection he exhorted the standers by especially and aboue all other things to beware of Heretickes and Schifmatikes and to auoid their poison Meumque saith he circacos edium sectamini Seitisipsi quod nullus mihi ne pacificus quidem sermo cum eis vnquam fuerit And do you imitate my hatred towardes them For your selues can beare me witnes that I had neuer so much as any peaceable speach with them This was S. Antony his resolution in this point and this was his last charge that this dying Saynt left vnto his lyuing friends 44. And of the same spirit and iudgment were all other Saints and holy Fathers ensuing that euerliued and dyed in the vnion and communion of the Catholicke Church and namely S. Leo the Great first of that name a most compassionate man other wayes as by his charitable workes of piety well appeared yet in this point of Heresie he was so inflamed with the zeale of God his true Religion so rigorous and seuere against the enemies of God his truth that he burst forth into this vehement exclamation against them Viperea Haereticorum vitate colloquia nihil nobis commune sit cum eis qui Catholicae aduersantes fidei solo nomine sunt Christiani Do you auoid the viperous and serpentine speaches and conferences of Heretickes haue you nothing at all to do with them that being aduersaries vnto Catholicke faith are only Christians in name So S. Leo. And in this point that Heretickes be not Christians but only in name and appellation he hath cōmonly all the ancient Fathers concurring with him with vniforme consent as namely S. Irenaeus S. Cyprian and Tertullian before mentioned which Fathers do euidētly proue that Heretickes are worse then Heathens Pagans or Infidels This argument is handled in like manner by S. Chrysostome and that largely in his 50. Homily ad populum Antiochenum and by S. Augustine in his 21. Booke de Ciuitate Dei cap. 25. by many other Fathers after them the reason whereof is set downe by S. Thomas in the beginning of this second Consideration 45. Vpon these groundes then reasons causes and contemplations the whole streame and ranke of Ancient Fathers do with full consent concurre in this one point do inculcate the same often in their writings to wit that it is
my brethren of the English Ministry who in like manner some of them with great zeale grounded themselues vpon Scriptures euen as I did which concurrence in opinion did not a little cōfirme me in this my owne headstrong imagination 7. But afterwardes vpon better insight of matters many occurrences and circumstances of no small importance for the shaking and ruinating of this false and tottering foundation interposed themselues to the view of my vnderstanding and these greatly calmed this feruour of mine and abated the edge of my appetite vnto the bare letter of the Scripture and my owne Commentaries therupon 8. For first I found that euen Luther himselfe that did thus confidently triumph vpon alleadging of Scripture against all ancient Fathers Thomists Sophists Henricistes and the like is not admitted nor followed by our English Church in many of his maine positions of Religion though we of England did and do hould him for a great Saint a flying Angell one that had Primitias spiritus the prime spirit of the new Protestant Ghospell whereupon I haue heard some that haue presumed in their popular pulpit declamations amidst their owne Sectaries to inuest him with the tytle of a fifth Euāgelist I say he is not belieued by vs though he cyte neuer so many Scriptures and neuer so confidently in sundry weighty positions and cōtrouersies now in hand as namely about the Reall presence wherein he most of all pretended yea and had indeed foūded himselfe vpon cleare and euident Scriptures And is it any meruaile when heresy departing from vnity must needes breed variety and cause diuersity betweene the Sect-maister and the Sectaries the Father of innouation and the followers the author of Schisme and the mantainers the inuentors of nouelties and the imbracers thereof Let vs heare what old Tertullian saith to the same aboue 1400. yeares agoe when heresies were yet but yong and as it were in their infancy Mentior saith he si non etiam à regulis suis variant inter se dum vnusquisque proinde suo arbitrio modulatur quae accepit quemadmodum de suo arbitrio eadem composuit ille qui tradit Agnoscit naturam suam originis suae morem prosectus rei Idem licuit Valentinianis quod Valentino idem Marcionitis quod Marcioni de abitrio suo fidem innouare Denique penitus inspectae haereses omnes in multis cum Auctoribus suis dissentientes deprehenduntur I am deceaued if they do not yet differ from their owne rules amongst themselues whilest euery man therfore tuneth the things which he receaued after his owne fashion as the author deliuered them according to his fancy The issue of the thing agniseth her nature and argueth the manner of her origen The same is lawfull for the Valentinians that was lawfull for Valentinus and for the Marcionites that was lawfull for Marcion to bring in an innouation in Religion at their pleasure To conclude all heresies being throughly looked into are found in many things to dissent from the first Authors and broachers of them Hitherto Tertullian Can any more effectually prescription be made then this against the Heretickes of our daies Do they not seeme to expresse and present the conditions and qualities of their ancient progenitors and forerunners This then was my first cogitation that albeit our English Protestants did well allow and admire that insolency in Luther of pressing Scriptures neuer so madly vnderstood against Catholickes yet when he vrged neuer so cleare Scriptures against themselues and their opinions they reiect and contemne both him and his Scriptures 9. Secondly I considered that when the Diuell tempted Christ he came not without his Scriptum est he had the Word for his warrant and therefore the lesse I meruailed that all Sectaries and Hereticks from the very first foundation of Christan Religion had principally founded themselues and their heresies vpon pretence of Scripture as may appeare by the seuerall workes of all the ancient Fathers that confuted them Frequentes sunt in citandis Scripturis saith Tertullian they are frequent in citing Scriptures They runne ouer the Law Psalmes Prophets Ghospells Epistles and the residue of holy Scripture with great facility sayth Vincentius Lyrinensis and euen in compitis conuiuijs in market places and banquets amongst their owne Sectaries amongst strangers priuatly publickly in their bookes in sermons will they be full of Scriptures Nihil vmquam penè de suo proserunt quod non etiam Scripture verbis adumbrare conentur they bring nothing in manner of their owne which they shaddow not and cloake with some Scripture or other not vnlike our London Dames and the wiues of other great Towns and Cytties at this day I had almost added Shrewsbury Omnes tument c. all of them swell with pride all of them promise knowledg they are perfect Catechistes before they can their alphabet Ipsae mulieres hereticae quà m procaces quae audeant docere contendere c. their very hereticall women how saucy and malepert they are which dare teach contend c. So Tertullian And then further as S. Nazianzen before alledged well noteth these hereticall Scripturians running ouer all the corps of sacred Writ nay galloping ouer the whole field of the Scriptures as though the whole were but a horserase they do here and there vno verbo vel altero tamquam veneni gutt a inficiunt with a word or two of false exposition as with a drop of poyson infect the whole peruerting the true faith of Christ by their false sense of the Scripture and that to their owne damnation and damnation of their followers as the Apostle S. Peter doth signify 10. Thirdly I considered that not onely the ancient Hereticks but also the moderne Schismatickes and Sectaries of our time did by the one and the same spirit appeale to the tribunall of Scriptures and that both generally against those of the Roman beliefe particulerly among themselues the one against the other as Lutherans against Sacramentaries and Sacramentaries against Anabaptists and those against these and euery Sectary against his fellow and all directly against God his Church and his Truth And though ech Sectary professe to alledge Scripture and pretendeth neyther to build vpon the sandes nor vpon the shore of priuate fancy or his owne vnstable iudgment but vpon the mayne rocke of God his word yet Heresies grow on all sydes and thereupon controuersies become endlesse and interminable I remember not long since that lighting vpon a little booke of the Anabaptists I fell vpon thirty places of plaine Scripture and euery one of these places seemed by the externe letter to make perspicuously for the aforsaid Anabaptists and their heresies which yet in England we do condemne and consequently doe hold all those places of Scriptures to be misalledged abused and falsely interpreted by them be they neuer so many seeme they neuer so plaine or pregnant 11. But here I would demaund of any ingenious Protestant how
Further I find that the Iesuits were neuer so strict with the Fathers as to restraine their credit and authority to the first foure or fiue hundred yeares only and consequently to accept some reiect others and all at their proper pleasure as the Protestants do but that they thinke the same spirit of truth and the same assistance of the holy Ghost descended also to the Fathers of the succeeding ages and shall do vnto the end of the world 8. Nor do I find them any where to affirme that euery one of the Fathers do vsually contradict others Nor yet were they euer of this erroneous and dangerous opinion that it is lawfull for ech particuler man to arrogate that liberty and authority ouer the Fathers as where he findeth them to agree with the Scripturs there to belieue them where otherwise in his opinion there with their reuerence to reiect them for that this would come to the same issue before mentioned to wit that euery mans priuate iudgment should be his owne rule and then would it consequently follow that quot homines tot sententiae wee should haue as many cōtrouersies touching the exposition of the Fathers as we haue already about the interpretation of the Scriptures And who seeth not wherunto this secretly tendeth euen to leaue nothing sound stable and certaine in religion which must be needes at last the ouerthrow of all religion 9. And now if it be lawfull for euery priuate spirit and particuler man to iudge when Fathers do alleage Scriptures whether they do alleage them rightly to the purpose or no then ariseth another question interminable whether in all liklihood of reason it be probable that that priuate man should vnderstand the Scriptures better then that Father or ancient Doctor 10. And as for the rule of S. Augustine suggested vnto his Matie by our English Ministers for patronizing of this point and reducing of all both Scriptures and Fathers vnto the examine of a priuate spirit I haue diligently pervsed the place as it lieth in his second booke against Cresconius Cap. 31. and 32. and vpon an exact suruey of the place I find that S. Augustine giueth no such generall rule or warrant for particuler men to iudge of the Fathers writings and citations of Scriptures vsed by them but only in the case and cause of S. Cyprian that had held contrary vnto the whole Church viz. that men comming from heresy were to be rebaptized whose Epistles also were vrged by Cresconius the Donatist against S. Augustine tamquam firmamenta Canonicae veritatis as grounds of Canonicall truth to vse S. Augustine his words I say vpon these premises the said Father answereth thus vnto the authority of S. Cyprian obiected that in a manifest point of heresy for so was the opinion and yet S. Cyprian was no heretik since he neuer defended it with obstinacy against the Church but in all his opinions submitted himselfe to the iudgment of the Church Nos nullam Cypriano sacimus iniuriam cùm eius quaslibet literas à Canonica diuinarum Scripturarum auctoritate distinguimus We do no iniury vnto Cyprian when we do distinguish any of his Epistles from the Canonicall authority of diuine Scriptures 11. And afterwards againe hauing named the Epistles which Cresconius vrged he proceeded thus Ego huius Epistolae auctoritate non teneor c. I am not bound to admit the authority of this Epistle for that I do not hould the Epistles of Cyprian as Canonicall but do consider them by the Scriptures which are Canonicall c. Finally after a long praise of S. Cyprian of his wit eloquence charity and martyrdome S. Augustine concludeth that notwithstanding all this yet for that in this point he dissented from the residue of the doctors and Pastors of the Church he refused to follow him his wordes are these Hoc quòd aliter sapuit non acipio non accipio inquam quòd de baptizandis Schismaticis Beatus Cyprianus sensit quòd hoc Ecclesia non accepit pro quae Beatus Cyprianus sanguinem sudit This that S. Cyprian held differently from others though not obstinately I do not admit I do not admit I say that which blessed Cyprian did hold about the rebaptizing of heretickes and Schismatickes and I do not admit it for that the Church doth not admit it for which Church blessed S. Cyprian did shed his bloud 12. So then we see that this which S. Augustine here instanceth and speaketh of comparing and trying S. Cyprian his Epistles by the Scriptures is no generall case nor common rule nor warrant that euery particler man may do the same to the writers of euery particuler Doctor For first S. Augustine himselfe that made this examine of Scriptures was a great and learned Doctor yea one of the greatest that euer the Church of God had and consequently was personally inuested with some more Ecclesiasticall authority then euery ordinary protestant Minister Secondly he perceaued right well that the opinion of S. Cyprian was much like the religion of the Protestants at this day to wit new and dissonant from Scriptures and different from the vniforme consent of Doctors expounding those Scriptures not receaued by the Catholicke Church nay and that which is aboue all condemned by the Church Thirdly S. Augustine did not presume vpon his owne authority to condemne S. Cyprians opinion as dissonant from the Scriptures for that in this case the Authority of S. Cyprian might seeme to haue bene as good as the authorty of S. Augustine especially hauing sealed the Ghospell with his bloud which the other though a great Saint had not done nor was put vnto But S. Augustine found S. Cyprian his opiniō dissenting from the true Scriptures exposition as it was carried along by the most holy tradition of Catholicke Church and so is S. Augustine to be vnderstood for Scripture and Church euer go togeather in the ancient Fathers and they neuer vnderstand the one without the other All which circumstances are of exceeding waight and importance in this case about which notwithstanding I haue thought it conuenient as before so heere to lay forth some further and particuler Considerations The first Consideration FIRST then touching the different esteeme which Roman Catholicks and professing Protestants doe hould of vnanime consent of Ancient Fathers in matters of Religion which is the first poynt here touched therfore of vs in the first place to be discussed I considered yet further what I had read in S. Augustine concerning this point which holy Saint and great Doctor though as now in part we haue shewed he doth alwayes postpone what authority of ancient Fathers soeuer to the Canonicall Scriptures all particuler opiniōs of some one or few vnto the consent of the greater part but especially vnto the iudgmēt of the Church yet was the same Father so respectiue in all his writinges to conserue the reuerence and iust deserued reputation of these great Saints and seruants
saluation as S. Augustine that great pillar of the latin Church noteth a sinne the soule guilt whereof nec sanguine abluitur nec passione purgatur to close vp the period with that renowned Martyr S. Cyprian his wordes 4. The last but not the least nay the greatest cause of my comfort was when I really apprehended the candor serenity humility and sincerity of your Noble hart in submitting your selfe by remitting the tryall and decision of the foresaid imputation and suspition of heresie vnto the sacred Canon of holy Writ common Creedes the first foure generall Councels and the blessed Fathers of the first foure or fiue hundred yeares to all which vpon an assured I may rather say a supposed innocency integrity of your cause you appealed for the finall vmpiring and determining of any point in controuersy betwixt the Catholicks and your Maiesty Which impartiall and substantiall grounds as they were very prudētly religiously and with great maturity of iudgment proposed by your Maiesty according to the greatnes and soundnes of your Iudicious Apprehension so if they shall stand inuiolable and irreuocable like to the law of the Medes Persians which could not be altered backed by the word authority of so potent a Prince as your Maiesty is which may not be reuoked for the word is gone forth from the King you shall not only auert and auoid all sinister imputation and suspition whatsoeuer from your Royall Person but withall you shall giue a sufficient testimony by publike declaratiō of your Maiesties gratious disposition for matter of religion And that if ought haue bene exorbitant extrauagant or irregular in matter of your beliefe it is rather to be ascrybed to your violent education then anyway to be imputed to your owne voluntary obduration These things were of wonderfull comfort exceeding solace vnto me 5. But in the midst of this sweet repose whilst my wearied and perplexed thoughts seemed to refresh themselues with some kind of promised hope vpon the forsaid premises behold diuers other pointes of great anxietie sollicitude interposed themselues nay suddainly interrupted my former solace I meane not generally such pointes of your Maiesties Booke as may concerne other Christian Princes people and States how these thinges would be taken amongst them for in this behalfe I might not presume to preiudice your Maiestyes Graue Wisedome and I could not but imagine but that your Maiesty out of the depth of your owne Prouident Iudgement had duely and prudently preponderated all such probable ensuing sequeles and taken farre better counsaile then myne could be but such as particulerly respected and by necessary deduction of a certaine ineuitable consequence reflected properly vpon my selfe For wheras I had with the greatest deliberation that I could possibly imagine grounded vpon my owne peculiar experience of many yeares trauayle in the sacred volumes of Orthodoxe Antiquity made before a firme irreuokable resolution to abandon the Protestant Religion vpon inuincible arguments of great solidity and notorious discouery of execrable blasphemy palpable and detestable heresy against God his Christ his Church his Saints building my foundation vpon the mayne rocke of Auncient Primitiue Church Canonicall Scripture truly sensed by them Creedes and Councels digested collected established by them I now descried that your Maiestie intended to ground the cleane contrary Plea vpon the same heades for vindication of the protestant Religiō from the guilty crime of heresy the very intimation whereof inforced me I confesse before the all-seeing iudge and vnto your Soueraigne Maiesty my supreame terrene Lord next vnder him to looke about me and to enter into a second and more serious consideration and meditation of the foresaid heades againe least I might happily in a matter of the greatest moment and weightiest consequence in this world haue runne awry to the euerlasting wracke and ruine of my soule 6. Now for ought that may concerne your Maiesties Royall Person touching the imputation of heresie let that loud-crying sinne of open Rebellion against the soueraignty of heauen rather light vpon the enemies of God his Christ his Church and the enemies of my Soueraigne then vpon my Lord the King whom the God of Angels make as an Angell of God to discerne betwixt hereticall noueltie and Catholicke antiquity In the meane time I find no difficulty nay I do with all alacrity and sincerity of soule admit the difference betweene an Hereticke and him that giueth credit vnto Hereticks which S. Augustine admitted in the behalfe of his friend Honoratus seduced by the Donatists as your Maiesty is supposed to be mis-led by Protestants It is in that excellent Tract of his de vtilitate credendi written to his said friend Si mihi Honorate vnum atque idem videretur esse Haereticus credens Haereticis homo tam lingua quà m stylo in hac causa conquiescendum esse arbitrarer c. Cùm haec ergo ita sunt non putaui apud te silendum esse c. If I were perswaded O Honoratus that an Hereticke and the man who doth belieue Hereticks were all one and that there were no difference I should suppose that I might spare both tongue and penne in this point But now since there is no small difference betwixt the two forasmuch as he is an hereticke in my iudgement who for some temporall commodity and especially for renowne and soueraignty eyther bringeth forth false and new opinions of himselfe or els adhereth vnto them that are brought forth by others but he that giueth credulity to these kynd of men is such a one as is deluded with a certaine imagination of verity and pietie wherefore these thinges being so I haue thought good not to be silent or to hold my peace with you what my iudgment is concerning the finding out and retaining of truth 7. We then that be your Maiestyes Catholicke Subiects dutifull in mind though different in iudgment do out of the aboundance of our most loyall affection and to mitigate matters what may be vntill Almighty God of his infinite goodnes shall vouchsafe to put further remedy in your vnderstanding hart by a more cleare reuealing of his truth most cheerfully and charitably fasten vpon that pious religious true distinction of S. Augustine not ascribing that hatefull name of Hereticke vnto your Maiesty howsoeuer you seeme for the present to adhere and patronize such opinions of Protestant Religion as we vpon contrary groundes of Catholicke diuinity do hold to be heresies but rather we esteeme your Maiesty for a Prince that from your natiuity and tender infancy after the vnfortunate losse of your thirce Noble Catholicke Mother haue byn misguyded in matters of Religion by such as had your Noble Person in their gouerment whome yow haue belieued and consequently haue byn deceyued imaginatione quadam veritatis pietatis illusus to end the sentence with S. Augustine his wordes 8. And heere in all dutifull submission as a true English-harted man and loyall subiect to
so much as we heare on the one side the terrible horrour of the said Name and on the other side we see the common and to much vsed familiaryty therof in these our vnhappy tymes later and worser dayes which are so replenished with all kind of Sects and Sectaries as that each one commonly calleth the other Hereticke and that with as great facility and with as litle regard as if the accustomable practice of calling Hereticke had taken away the true sense and reall feeling of an Hereticke or as though he called him good fellow or witty inuentor of new opinions which amongst the Sectaries of our age is rather reputed for a pleasant iest and ingenious cōmendation then for that which in sober sadnes setting all Atheisticall scoffing and iesting in matters of such momēt a part it is to wit a terrible accusation and dreadfull charge of a most high and Capitall crime committed against God his Church his Sauiour and all to the destruction of his owne soule 28. But alas who doth not now adaies delight and esteeme himselfe the more for his sharpnes of wit subtile ingeny for inuenting finding out deuising framing new positions new translations new interpretations and that coyned stamped in the shop of his own braine therby of set purpose to impugne and of desperate malice to withstand some Catholick points of ancient Churches doctrine And if you tell him that he must keep him to the traditiō of the Church deliuer that to the sonnes of the Church which he hath vniformly receiued frō the Fathers of the Church that he must not remoue ancient bands in matters of beliefe for feare of a curse that he must reddere depositum as S. Paul chargeth Timothy and that with a vehement asseueration and what is that reddere depositū that is as Vincentius Lyrinensis excellently expounds it Quod tibi creditum est non quod à te inuentum quod accepisti non quod excogitasti rem non ingenij sed doctrinae non vsurpationis priuatae sed publicae traditionis rem ad te perductam non a te prolatam in qua non author esse debes sed custos non institutor sed sectator non ducens sed sequens that which is committed vnto thee not any thing inuented of thee that which thou hast receaued not deuised a matter of doctrine not of wit not of priuat vsurpation but of publicke tradition a matter brought vnto thee not brought forth of thee wherin thou must be no author but a keeper no maister but a scholler no guider but a follower Lastly tell him that he must content himselfe with being a relator only not presuming to be an author otherwise his position will proue innouation priuate inuention erroneous election and consequently heresy I say tell him all this and what more you can deuise and he will laugh at you for your simplicity in going about to terrify him with such buggs and in tying his spirit to any rule of Church-authority since the wind bloweth where it listeth c. which he fanatically applieth vnto his spirit presuming it to be inspired from aboue And with that spirit if you will belieue him vpon his bare word is he so inspired that he needeth no other direction no further instruction And this is all the accompt that he maketh of being a Catholicke or a choosing Hereticke But reflecting vpon the other syde of the Roman Religion which may truely and only be called Catholicke I experimentally found another kind of reckoning made of both these wordes Catholicke and Hereticke most highly esteeming the one as hath bene formerly spoken and fearfully declining the other as the origen and ofspring of all calamity 26. And first I found in the common doctrine of their Schooles they assigning Heresy for one of the three species or members of infidelity opposite to Christian Religion they hould it to be the worst most heinous of all three in respect of the extreame and desperate malice therof to wit that it is in a degree of euill and sinne worse and more damnable then either Paganisme or Iudaisme not for that all heresie denyeth more parts of Christian doctrine then do the Pagans or Iewes for in this the Pagan sinneth more then a Iew and a Iew commonly more then an Hereticke but because they do corrupt and impugne the Catholicke Christian faith which once they receiued and from which they are now wilfully departed which implieth more malice then can be ascribed to eyther Iew or Gentile that neuer receyued the same In which respect their sinne and damnatiō is more grieuous say Catholicke Doctors then is eyther of the other two Wherupon is inferred by S. Thomas and it is the common opinion that an Hereticke is in worse state then a Iew or Gentile for the life to come 30. Againe for further aggrauation and exaggeration of the horror of this Name and loud-crying sinne therby signified the Catholicke Deuines in a more particuler explication do constantly and with vniforme consent auerre that an Hereticke discrediting or not belieuing as he should any one article of the Catholicke faith doth loose his whole faith and habit thereof in all the rest And the reason herof is assigned by the Schoole Doctors for that the chiefe motiue or formall reason why a man doth belieue any thing in Christian Religion is because it is reuealed by God and propounded by the Church without which Churches propounding and approuing nothing can be securely belieued And therefore when an Hereticke in any one article discrediteth and detracteth from the authority of this Church which is necessary and primary condition in beliefe denying it thereby to be an infallible rule of beliefe in this one article he denieth the same in all the rest As for example if a man should aske a Protestant why he belieueth the Scriptures and S. Matthews Gospell to be S. Matthews Gospell he can answere no otherwise but that God hath reuealed the same vnto vs by the Church which propoundeth these books for Scripture Here then the proposition of the Church appertaineth to the formall reason or cause of beliefe as Deuynes doe tearme it which if once it be denyed or discredited in any one article as the Protestants do when we alledge it against them for Purgatory Prayer for the dead Sacrifice inuocation of Saints and the like then can it not hold in the former about Scriptures or any other article and consequently Hereticks haue no diuyne faith at all about Scripture or any other article but are meere Infidels in all and consequently shal be damned say they not only as chusing Heretickes beleeuing one thing and reiecting the other but as vnbelieuing Infidells deuoid of all faith Which seemed to me to be a very terrible commination and fearfull distriction and yet did I see it substantially grounded and so orderly deduced as that I must ingenuously confesse it so conuinced my vnderstanding and
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.
point thereof not only of those articles which he there setteth downe principally against the Arians and other heresies as did also the Councell of Nice for that otherwaies some man might obiect and say that the ninth article of the Apostles Creed I belieue in the holy Catholick Church the Cōmumō of Saints which S. Athanasius mētioneth not were no article of beliefe and that a man may be saued without the faith therof especially for so much as the said article with the other three next ensuing to wit I belieue the remission of sinns the Resurrection of the flesh and Life euerlasting togeather with the fifth article he descended into hell all which are permitted by the Nicen Creed do not belong to the integrity of the whole Catholick fayth which were an Heathenish absurdity to imagine 18. S. Athanasius then as also that ancient Orthodox Councell of Nice albeit they set downe and expounded those articles in their Creedes which the Churches necessity instantly required to be explayned in those tymes against the heresies which then most infested and troubled the Church yet were they ioyntly euer of this opinion and beliefe that whosoeuer did not belieue all and euery point of the whole Catholicke fayth and that firmiter fideliterque that is both firmely and faithfully as S. Athanasius his wordes are shall most certainely be damned euerlastingly And conforme vnto this I haue shewed before in the first Chapter of this booke the vniforme consenting seuerity of all antiquity that any the least heresy or errour defended obstinately and with pertinacity against the Church be it but one sentence word fillable nay letter is sufficient to cast a man out of the bosome of the Churches vnity into hereticall prauity and Diabolicall nouelty and consequently to bring a man vnto euerlasting perdition and destruction both of body and soule And this we haue already proued by the vnanime verdict of S. Athanasius S. Basill S. Nazianzen S. Hierome S. Augustine and others which S. Augustine in the very closing period of his booke of heresies directed to Quod-vult Deus pronounceth bouldly and denounceth confidently against all heretickes and heresy that whosoeuer doth hould any one of these heresies registred in that booke of his or any other that should spring vp afterwardes he cannot be a Catholicke Christian and consequently cannot be saued for that he houldeth not the whole Catholicke fayth entirely and inuiolably 19. And now to descend from the generall to the speciall and to make iust proofe of all the former accusations and imputations laid vpon the Clergy of England first the Ministers of that Church do stiffly hould sundry of those heresies which S. Augustine hath recorded for heresies and as condemned of the Church in his tyme in that booke of his before cited 20. And for example it cannot be gainesaid but they deny all externall Sacrifice and Prayer for the dead with the Hereticke Aerius this is one heresy and a capitall one too if we do belieue S. Augustine Secondly the Protestants fall into another heresy of Aerius for they deny Statua solenniter celebranda esse ieiunia sed cùm quisque voluerit ieiunandum ne videatur esse sub lege that solemne fasts appoynted by the Church were not to be obserued but that euery man should fast when he would least he may seeme to be vnder the law These are the words of S. Augustine out of Epiphanius and is not this the very speach of our Ministers Preachers of England at this day Nay I haue heard some of them my selfe proceed so earnestly in their rayling humour against this sacred and Angelicall abstinence that they haue not sticked to condemne the holy time of Lent as Popish and superstitious tending quite to the ouerthrow of mans health and bodily constitution and therfore that the authors therof said they wanted wisdome and discretion for instituting it in such a time of the yeare as the spring is when man his body requireth the best and purest nutriments 20. Thirdly there is also recorded by S. Augustine haeres 69. the heresy of the Donatists that affirmed that the Vniuersall Church was wholy corrupted and perished except only amongst their followers And do not the Protestants to auoid the iudgement of the Church vtter the same contumelious slaunder at this day condemning all others to iustify themselues 21. Againe do not the Protestants fall into the heresy of the Iouinianists as it is registred by the same S. Augustine haeres 88. that held the equality of sinnes and did equall marriage with Virginity And therupon was the cause saith S. Augustine that diuers sacred Virgins consecrated to God by the holy and lawfull vow of sacred single life left their profession and married And is not this also practized and defended by protestants at this day do they not deny all Euangelicall Counsailes of perfection deluding Scriptures and reiecting Fathers though neuer so many neuer so pregnant for prouing and conuincing of this Witnesse a Treatise lately published by a former Minister of your Church in defence of the doctrine of Euangelicall Counsailes not long since preached by him in the Vniuersity of Oxford 22. I pretermit the heresie of the Manichees that denied Free-will and of the Nouatians who would not grant that Priestes had authority in the Church to remit sinnes All which ancient heresies with many more which I purposely omit being held in like manner in some degree or other yea defended with great resolution by our English Ministers they cannot be accompted to belieue entirely and inuiolably the Catholick faith and Creeds which condemne all these for heresies 23. And furthermore if besides this we will but consider the variety and multiplicity of other new sects of these our dayes with which our English Ministers do participate and make open profession to communicate as with their brethren we shall diserne clearely that they cannot so much as pretend to hould the sincere integrity of one only faith And the reason is for that they haue euer hitherto admitted for brethren and men of one faith the Lutherans for example who expressely condemne them for hereticks and professe in the open eares of the world themselues to dissent really from them in diuers weighty and capitall pointes as touching the Reall Presence the person of Christ Iustification freewill the law the Ghospell and many other more of like nature as by their owne bookes and writings doth appeare And how then may they be sayd to agree with the sense and meaning of S. Athanasius his Creed which pronounceth damnation against all such as do not faithfully and firmely hould the whole entyre Catholicke faith without any violation in any one article at all And so let vs passe vnto the two other Creedes to wit vnto that of the Councell of Nyce and the Apostlicall 24. In the Nicene Creed for the better and further explication of Christ his Godhead and equality with his Father against the Arian heresie there
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
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
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