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
Highest euer with his eternall Protection to preserue your Maiesty to his greatest glory and the true comfort of your loyall Subiects So be it Amen THE FIRST CHAPTER CONTEYNING AN ENTRANCE INTO THIS TREATISE OR TRIAL How much it importeth to be a Catholicke and no Hereticke AND With how great reason his Maiestie endeauoureth to cleare himselfe and his Royall Person from the imputation of Heresy IF this short cut of our transitory pilgrimage heere in this vale of misery be but a moment whereupon eternity of saluation or damnation doth necessarily depend according to that of S. Leo the first Ex qualitate temporalium actionum differentiae retributionum pendeant aeternarum from the quality of temporall actions the diuersity of eternall retributions do depend If Gods secret iudgement towardes his Non in compede aut in pileo vertitur sed in aeternitate aut poenae aut salutis as ancient Tertullian auoucheth that is if it be not a matter of bondage or liberty manu-mission or captiuity that commeth in question to be discussed before the heauenly tribunall but endlesse paine or interminable glory If this neuer-dying life or euer-liuing death be eyther awarded or inflicted achieued or incurred according to mans free choice of faith or infidelity Catholicke Religion or Heresy made heere in the Church or out of the Church as euery man is a member of the Church militant or malignāt then singular is the importance and absolute necessary the decison and knowledge of this one mayne question purposely moued to discerne who is the Catholicke who is the Hereticke since the premised eternity of weale or woe blisse or bale is promised to the one and threatned to the other 2. The very consideration of these two weighty precedent circumstances of eternall glory or endlesse paine wrought such an impression in the hart of his royall Maiesty of England yea such care and such feare and such zeale of clearing himselfe to speake in the phrase of the Apostle that in my iudgement he thought that the weighty counsaile of Tertullian worthy of eternall memory of euery one that hath a soule to saue ought to be imbraced and followed of him to wit Cui seueritati declinandae vel liberalitati inuitandae tanta obsequij diligentia opus est quanta sunt ipsa quae aut seueritas comminatur aut liberalitas pollicetur It is in his place before cyted inferred vpon those premises which went before that is for auoyding of which seuerity and inuiting of which liberality our obedience must vse such diligence as the things thēselues are of moment which either the seuerity doth treaten or the liberality doth promise 3. Hence proceedeth that worthy industry vsed by his Maiesty in clearing himselfe from that foule crime of heresy And hence came that voluntary confession concerning his Maiesties religion inforcing him to break forth into that earnest and serious protestation viz. I will neuer be ashamed to render an accompt of my profession and of that hope that is in me as the Apostle prescribeth I am such a Catholicke Christian as beleeueth the three Creeds c. And then do ensue the foure heads before layd downe a sentence contayning in it a cōfession worthy to be stamped in characters of gould and to be written with a pen of iron and with the point of a Diamond that it may be euerlastingly remembred and neuer buried in ashes of obliuion and if wordes can be witnesses of the mind the hart must nedes be well meaning and sincere whence such wordes proceed For I wil neuer imagine that of his Maiestie which is to common now adayes vnum in ore promptum aliud in pectore clausum where wordes passe as coyned to serue the present time and as they shall make for the most aduantage of the speaker Oh what great pitty were it that his Maiesty should be misled in matters of that importance as immediatly concerne his eternall saluation and the soules welfare of all his subiects especially since he is in regard of religion which vnder his authority is there mantayned to render an accompt to God not only for himsefe in particuler but for al his subiects in generall Such is the burthen of all them who by their place and dignity haue highest authority ouer others 4. Now albeit his Matie doth vpon some occasion or other defer the handling of the Scriptures and the credit due vnto them vnto the fourth and last place yet to me it seemeth most conuenient to treat therof in the first of this my discourse according to the dignity and preheminency of the subiect it selfe But yet before I enter into the lists of this argument I haue esteemed it expedient for sundry causes to premise this other Chapter cōcerning the name and attributes nature and circumstances properties and differences prerogatiues and domages of being a Catholick or Hereticke as also to lay downe some way how to try the same to which purpose I haue thought good to addresse certaine seuerall Considerations which do ensue in euery Chapter The first Consideration CONCERNING the wordes Catholicke and Hereticke these being great wordes they do admit a twofold signification the first is generall and naturall the second more speciall and Ecclesiasticall 6. Touching the generall naturall acception of the wordes they import as much as vniuersall or whole or choice or chooser and howsoeuer vpon the first view and superficiall insight they appeare not to be so greatly opposite and contrary the one to the other but that in diuers respects they may agree and stand togeather for that both the thing which is whole or vniuersall may be chosen and that which is chosen by election may in some sense be whole or vniuersall yet in the speciall and Ecclesiasticall appropriation of these words inuented by the holy Ghost and retayned and brought into Ecclesiasticall vse and Canon by the Christian Church there is such an extreme opposition and irreconciliable hostility in respect of their contrary natures and effects as that nothing amongst Christian men can be more opposite and contradictory no not light darknes heauen and hell vertue and vice saluation and damnation God and Beliall For as Isaac and Ismael the sonne of the bond-woman and the heire of promise could not dwell togeather in one house as Iacob and Esau could not agree togeather in one wombe but contended togeather wherupon Rebecca complayned and expostulated with God If the matter be euen so why am I conceaued In one word to shut vp all in a word as the flesh and the spirit continually iarre and are at difference in one and the same man Euen so the Catholicke and the Heretick as another Isaac and Ismael as another Esau and Iacob as the flesh and the spirit they can neuer dwell togeather in Gods house they can neuer agree togeather in one wombe the wombe of the Church one of them must be cast out of the
great S. Beda for the latin But for that I will not be prolixe and because I hasten to my second Consideration which is the very maine Conclusiō of all my whole discourse hitherunto I will knit vp all with that goulden admonition of Vincentius Lyrinensis an Author which who so readeth and belieueth it is impossible if he will professe any religion that he should be ought els but a Roman Catholicke well his wordes are these Let vs hould that saith he which hath bene belieued generally of all for that this is truly and properly Catholicke as the very nature signification of the name doth import And then for further explication he giueth a threefold prescription for a more sure and infallible direction and this is vniuersality Antiquity and Consent all which he must as time and occasion serueth adhere vnto that will be accompted truly Catholicke And yet in the beginning of his fourth Chapter he illustrates the first Prescription of Vniuersality most pertinent for our purpose at this time by way of supposition and question moued and answered His wordes are these VVhat then shall a Catholick Christian doe if any parcell of the Church shall cut it selfe of from communion of the vniuersall faith This is the questiō moued the answere followeth VVhat els forsooth should he doe but that he preferre the health of the whole body before any one pestilent and corrupted member thereof 20. And hereupon I began to enter into a serious Cōsideration and a seuere examination of my owne Conscience in a secret recollected and most retired conference betwixt God and my owne soule touching matters of religion as they shall eyther doome me or saue me at the last day First I considered yea and seriously within my owne hart debated demaunding of my selfe whether the Protestants Church and doctrine wherof I then was a reall and formall member and Professor had not cut it selfe of yea departed and separated it selfe from the vnion and communion of the vniuersall faith and from the sauing and conuerting Ghospell of Christ his Kingdome which was first to be preached to all Nations as Christ promised that it should come to passe before the worldes great destruction and generall consummation This was my first demaund and the answere returned vnto me by the Catholicke Church of ancient Fathers vpon view of their doctrine and comparing it c. nay by the spirit of God since it was promised to be the guider and directour of his Church I say the answere returned was that the Protestants Church doctrine had abandoned both Catholick name Catholick faith and therefore as beames cut of from the sunne as boughes violently broken of frō the tree and streames and channels parted and separated from their originall fountaine as S. Cyprian speaketh they were to perish vanish and come to naught And now what course remained for me to take if I regarded at all the welfare of my soule but to follow the sage weighty counsaile of my foresaid authour Vincentius Lyrinensis my Authour indeed being the only meanes next vnder God of my Conuersion from heresy to Catholicke Religion and that is to prefer the health and welfare of the whole body before any one pestered and infested member therof His meaning in plainer termes is that in time of Schisme and Heresy or in particuler Countries Apostacy from the Catholicke Christian faith and religion euery Catholicke Christian that is already in the Church must hoouer vnder the winges of the Church by retyring into her lap and bosome in time of any danger And he that is an Hereticke and of an hereticall Congregation and consequently forth of the Church must endeauour by all means possible to become a Catholicke by returning againe vnto the Communion of Catholick Religion out of which it is impossible there should be any saluation 21. This first Consideration I enlarged yet further extending it by a second supposition to witt if the Protestants Church and doctrine be Catholicke indeed as they would beare the world in hand it is then it hath bene generally reaceaued of Christians ouer all Christendome in that sense as it is now in opposition against the Roman Church then the Protestants can produce visible Churches of theirs that haue bene extant from the Apostles time downwards hitherto that haue held the selfe same points of doctrine the selfe same number of Sacraments other such differences as now Protestant Churches haue in them from the Roman thē according to that most sure prescription of Tertullian they can Edere origines Ecclesiarum suarum euoluere ordinem Episcoporum suorum Declare the beginnings of their Church they can turne ouer and bring forth an orderly succession of Bishops running on as he saith from the very beginning and continuing without any interruption to the Apostles tyme then can they proue that the first Bishop that held these differences was instituted and ordayned by some Apostle or Apostolicall man for so saith Tertullian could the Church of the Smyrneans proue their succession of Bishops from S. Policarpus ordayned by S. Iohn and the Church of Rome proue from S. Clement placed by S. Peters in one word then according to another prescription of Tertullian can they proue that the doctrine of their Church as now it standeth in contradiction with ours conspireth with the doctrine of the originall Apostolicall and mother Churches and that they hold that very doctrine which the Church receiued from the Apostles the Apostles from Christ and Christ from God and that the same hath cōtinued by neuer interrupted succession from that time to this of theirs These things if they shall euer be able soūdly and substantially to proue on their part then shall I acknowledg that they and their Religion are Catholicke indeed and that out of their Church there is no saluation 22. But if these things haue bene by them attempted and could neuer yet be proued by them nay if their affirmatiue haue bene disproued by a negatiue in all the forenamed notes markes prescriptions of the Church and against Hereticks as is already too apparently knowne to the whole Christian world then let them at the last vpon so manifest a conuiction ingenuously confesse that the denomination of Hereticke rather then the appellation of Catholuke doth properly apertaine vnto them 23. And albeit I cannot but vnderstand that the Hereticks of ancient times and all moderne Sectaries in these our vnhappy dayes both in Germany France Holland Scotland and England doe ambitiously affect this renowned name of Catholick to haue it giuen vnto their hereticall Cōgregations nay which is more howsoeuer they do fraudulently sometimes cloath themselues in sheepe skinnes when surreptitiously they inuest thēselues with this high title supreame dignity of a Catholick though in points of doctrine amongst themselues they be neuer so much opposite the one to the other ech condemning other for Hereticks nay damning themselues amongst themselues and
by Moyses the first pen man of the holy Ghost and so successiuely vpon sundry occasions continued 49. M. Rogers his first proposition is That the markes and tokens of their visible Church are the due and true administration of the VVord and Sacraments but these markes are not admitted by the Catholickes but worthily reiected for that they are as hard and obscure to find out and as much controuerted as the thing it selfe whereof they should be markes for that all partes yea all sectes and heresies doe pretend to haue due and true administration of the word and Sacraments and it is as hard a matter to determine this controuersy as the other viz. to find out which is the true Church But the Markes of Antiquity Vniuersality Vnity and Succession before mentioned and giuen by Catholickes for such were Tertullians 1400. yeares ago when he wrote that excellent booke of Prescriptions and Vincentius Lyrinensis 1200. years since to take away your late imputation and denomination of Papist vnto Catholickes are so cleare and euident in themselues that presently they will distinguish betwixt one Church and another betwixt Roman Catholickes and all hereticall Sectaries And albeit some Sectaries being pressed therewith will pretend to haue these markes in their Church and will set a good face vpon the matter and challenge them also yet are these wordes out before they be aware for the matter being so euident against them they presently giue ouer their clayme they are content to hold hāds of running to other obscure markes the common Plea of all condemned Heretickes of the due and true administration of the Word and Sacraments when God wotteth they haue neyther Word nor Sacrament according to the Catholicke integrity and sincerity 50. M. Rogers sixt proposition about the Church is That the visible Church to wit the true Catholick Church may and hath from time to time erred both in doctrine and conuersation which assertion the Catholick in his sense doth hold for so blasphemous and absurd yea ridiculous also as nothing can be more For if this be true that the true visible Catholicke Church spread ouer the whole Christian world can erre and induce into errour then is there no surety or certainty in the world no not in the promises of Christ and his Apostles who assured vs the contrary 51. But let vs take a view of M. Rogers proofes out of Scripture for confirming this his sixth assertion which surely are so fantasticall and impertinent for any consequence to be drawne from them so absurd in reason and ridiculous in religion that no man of iudgement or conscience can read them without indignation and laughter as by the view will appeare For thus he setteth them downe in his owne wordes only I will add the inference vpon euery probation out of Scriptures His first place is Take heed Matth. 24. 4. therefore the Church may erre Belieue it not Matth. 23. 26. therefore the Church may erre Beware of the leauen of the Pharisyes and of the leauen of Herod Mar. 8. 15. therefore the Church may erre Many shall be deceiued yea the very elect were it possible Matth. 24. 11. therefore the Church may erre Shall he find faith vpon the earth Luc. 18. 8. therefore the Church may erre VVe know in part 1 Cor. 13. 12. therefore the Church may erre Beware of Dogges therefore the Church may erre Beware of euill workes beware of concision Philip. 3. v. 2. therefore the Church may erre God shall send them strong illusions that they should belieue lyes 2. Thess. 9. 10. therefore the Church may erre And is not this a sound proofe out of the Scriptures 52. These are those cleare texts that M. Rogers bringeth forth to proue that the vniuersall Christian visible Catholicke Church for that only we now treat of may be deceiued and hath erred determining matters of doctrine and yet as you see here is not one word that is spoken or may be applyed to the said vniuersall Catholicke Church but only caueats giuen to the Church to beware of particuler deceauers Heretickes Pharisies Herod the like And consequently these places are so idly vrged and so absurdly applied by the Authour that I should wast time in spending any more labour about perusing them any further Only one of his places I will but touch in one word Many saith Christ shall be deceiued yea the very elect if it were possible out of which place for the ouerthrowing of M. Rogers proposition and inferring the cleane contrary assertion I reason thus and let Tribunal Syllogismi vmpire betwixt vs both which is the better and fitter consequence deduced out of this place if it be impossible that the elect shall be deceiued though many be deceiued then the Church comprehending the elect as a part of her cannot be beceiued sed verum primum for truth it selfe hath spoken it and this is the true meaning of those wordes if it were possible c. ergo secundum The like consequence I would inferre out of all the rest but the places are so absurdly and against all common sense and reason vrged that they are not longer to be stood vpon 53. The like miserable course or rather more pitifull if possibly it may be doth he take to proue the second part of his proposition which is that the said Catholicke visible Church may erre in determining matters of life and manners for that is the question and not his ydle word of erring in conuersation And first he doth alleag the words of Christ Iniquity shal be increased and the loue of many shall wax could Matth. 24. 12. therefore the Church may erre in determining matters of life and manners Secondly he citeth that of S. Paul Restore c least thou also be tempted Gal. 6. 1. therefore the Church may erre in determining matters of life and manners Thirdly I do not the good thing which I would but the euill which I would not that doe I if I doe that which I would not it is no more I that do it but the sinne that dwelleth in me Rom. 7. 19. 20. therefore the Church may erre in determining matters of life and manners Fourthly There is a fight euen in the best men and mēbers of Christ Rom. 7. 23 therfore the Church may erre in determining matters belōging to lyfe and manners for this must be his conclusion out of euery one of these places as his former of doctrine was out of the other And are not these goodly argumentes to proue his assertion His assertion as you haue often heard was that the visible Catholicke Church might erre in determining matters belonging to manners to wit in defining and finally determining this is good that is bad this is lawfull that vnlawfull and the like and he commeth in with his misapplied texts to proue that particuler men may haue infirmities in them and fight of their passions or concupiscence Doth he not hit the naile on the head
thinke you 54. But now lastly let vs come to his seauenth and last exposition vpon this article of the Creed The Church of Rome saith he hath most shamefully erred in life Cerimonies and matters of sayth this he should haue proued according as he vndertaketh in other articles from the warrant of diuine Writ but here he leaueth Gods word and runneth to Poets that say Roma mares c. Rome loueth boyes as who would say that this horrible and execrable sinne if it be or haue bene in Rome is not also in other Citties of the world or as if this alone were sufficient to proue his purpose if he could shew that there were many lewd liuers in Rome The thing he ought to proue is this that the whole Church of Rome that is to say the Catholicke Roman Church spread ouer the whole world acknowledging Rome for the chiefe head and member thereof had erred from her publike decrees set forth to be deliuered throughout the whole Church eyther for position of faith or direction of manners for this only is the point in controuersy and not whether any man haue liued loosely in Rome or any Popes haue bene naughty men or may be hereafter So as for the point controuerted he bringeth not one word of proofe and all that he hath scraped together of spitefull slanders contumelious reproaches against diuers Popes and other Prelates of that Citty as in consequence of argument they are nothing to the purpose nor can make any inference at all against the matter in question so are they in fact proued by diuers Catholicke Authours to be shamefull lyes contrary to the testimony of the best and most Authenticall authours that haue written whereof the reader may see effectuall proofes in Bellarmine and others that do answere those slanders against Rome 55. Now then we see how out of this one article of the Apostles Creed which all parts do admit what different doctrine there is drawne by different expositions and I might shew the same in sundry other articles as namely in that which ensueth immediatly after Credo remissionem peccatorum I beleeue the remission of sinnes which article those of the Roman fayth do vnderstād accordingly as the ancient Fathers do and this is not only of the remission of sinnes by our Sauiour his passion and grace thereby merited to this effect but also of the ordinary meanes left by our said Sauiour in the Church for ordinary remission of sinnes and namely by faith and baptisme for such as enter first into the Church and the holy Sacrament of Pennance which is according as anciēt Fathers do call it secūda tabula post nausragium the second table of the soule after baptismes ship wrack for such as sin after baptisme and other Sacraments all which Sacraments other meanes to this effect do worke their effects in the power and vertue of the said passiō of our Sauiour So houldeth the Catholicke But the Protestant that commeth forth with a not imputation saith that this remission of sinnes consisteth only in this that they are not imputed and consequently draweth a farre other sense vpon this article so as I must perforce conclude with that which often hath bene said and repeated that it is not sufficient to admit these Creeds in words as the Ministers of Englād are said to do in their Ordination but the true sense and meaning is especially to be stood vpon which meaning being farre dissonant frō the vnderstanding of the knowne Catholicke Church as lately we haue shewed their orall and verball admission of the said Creeds cannot be sufficient to make them Christian Catholicks or deliuer them from the imputation of being Hereticks for that this very choice and election which they do make of particuler senses and interpretations of the Articles of these Creeds opposite vnto our former rules and Considerations before set downe at large properly and effectually conuince them to be hereticks indeed And so much of this matter for the present THE FOVRTH CHAPTER CONCERNING THE APPROBATION AND ALLOVVANCE OF THE FOVRE GENERALL COVNCELS Which is the third generall head of tryall offered and proposed by his Excellent Maiesty of England AS in the former two grounds of belieuing Canonicall Scriptures admitting the three vsuall Creedes and that only vpon the Churches publicke tradition his Matie hath giuen forth a declaration vnto the whole Christian World of his confident perswasion of being a Christian Catholick and no Heretick euen so in this third generall head I meane in the admitting and receyuing of the foure first Generall Councells his Royall Grace hath not only continued and perseuered in the former declaration of his good intention and perswasion but hath further and much more ratified and confirmed the same as appeareth by these his words where he writeth I reuerence and admit saith he the foure first generall Councells as Catholicke and Orthodoxe And the said Generall Councells are acknowledged by our Actes of Parlament and receiued for orthodoxe by our Church In which words though I must ingenuously confesse that I cannot retayne the least scruple or doubt of the sincerity and candor of his Maiesties meaning but that according to his Noble apprehension and the information giuen him by his Doctors he doth indeed for his Princely part and Person reuerence and admitt the foure first Generall Councels and wil be ready like a pious meaning Prince to receaue al the particuler points of faith concluded therein when they shal be discouered vnto him Yet since this Parlamentary admission of Councells is thē ground of all and must proue the admitting and reiecting of them either good or bad on the Church of Englands behalfe my first demaund shal be but this What hath lay parliaments to do with Religion What busines make they with the Councells of the Church Who designed vnto them this authority to alter chop and change Religion at their pleasure Vpon what ground do they admit some Councells and reiect others Especially hauing excluded from Parlamentall suffrage all their Catholicke Bishops and Clergy men as it is euident they did the thing remayning yet registred vpon Authenticall record fresh in the memories of many now liuing when at the first and second lay Parlaments in the first yeare of the late Queene they banished Catholick Religion out of the land 2. But supposing these foure Councels to be admitted and receiued if we consider how these Councels indeed are acknowledged by our Acts of Parlament how reuerenced and in what manner receaued for Catholicke and Orthodoxe by our English Congregation at this day we shall be fo farre from iustifying the Protestant Parlamentary admission of these Councels or any other of their actions whatsoeuer though neuer so outwardly veiled and couered with a colourable shew of piety as that in very deed we shall discouer nought els throughout the passages of their whole proceedinges but fraud imposture collusion dissimulation hypocrisie and heresie Which
Psalme did forsee this abominable and detestable voyce of some that should say that the Catholicke visible Church had perished and fallen into Apostacy a speach full of presumption and falshood susteyned with no truth inlightened with no wisdome seasoned with no salt a vaine temerarious headlong pernicious speach So S. Augustine And then further some few lines after the same Father bringeth in the said visible Church of his age to expostulate with those furious and franticke Donatists in this manner Quid est quod nescio qui recedentes à me murmurant contra me quid est quòd perditi c. What is the cause I know not why certaine people that go forth of me doe murmure against me What is the cause why certaine lost fellowes do contend and say that I am perished For this is their saying that I was the true Church but am not now c. The Scriptures say they haue bene fulfilled for that all nations haue belieued but the Church hath Apostated and perished throughout the world c. VVhen we vrge the promise of Christ Behold I am with you vnto the consummation of the world here they say that Christ promised to be with the Church vntill the end of the world for that he did foresee that they the factiō of Donatus should arise and continue the true Church vpon earth So. S. Augustine of and to the Donatists And surely nothing can occurre and be represented vnto our vnderstanding more conforme and answerable vnto the sense iudgment voyce agreement and speach of the Sectaries of these our times concerning their false imputations and most vniust calumniations against the present Roman Church 17. Now if this graue and holy Father S. Augustine one of the chiefest pillars of the latyn Church in his dayes speaking in the voyce and sense of the said vniuersall Catholicke Church in his age doth so grieuously and dreadfully censure this speach and blasphemous slander of the Apostacy of the visible Church so triuiall and familiar vnto Protestants now adayes as that he calleth it impudent abhominable detestable presumptuous false foolish rash temeratious and pernicious as you haue heard If he condemne euen to the lowermost pit of hell all those that frequent the same calling and accompting them for perditos lost and damned people recedentes ab Ecclesia Apostated from the Church vpon a false surmise of their owne foolish fancy supposing that the Church it selfe hath Apostated or may fall into Apostacy what shall we say of Protestants that do the same and stand in the very same case 18. But here it may be perhaps some man will reply that S. Augustine in the place before cyted sayth not that the visible Church cannot Apostate or perish but that it had not so done and fallen away in his time when the Donatists did falsly impute the same vnto it but that it might erre and fall away from truth in time to come that S. Augustine doth not deny 19. To this I answere that albeit S. Augustine totidem verbis do not say in so many wordes the Church in time to come may not Apostatate yet in pure force of argument and true substance of matter he doth affirme it in that he alledgeth against the Donatists and vrgeth to conuince thē the very promise of our Sauiour made vnto his Disciples and in their persons vnto the Church for euer Ecce ego vobiscum sum vsque in consummationem saeculi Behold I am with you vnto the consummation of the world which promise holdeth for all times in S. Augustine his iudgment euen vntill the worlds generall consummation and therfore the same Father in another place writing vpon another Psalme hauing first shewed how the Church is the Citty builded vpon an hill he further addeth Sedfortè ista Ciuitas quae mundum tenuit vniuersum aliquando euertetur Absit Deus enim fundauit eam in aeternum Si ergo Deus fundauit eam in aeternum quid times ne cadat But happily this Citty that hath possessed the whole world shall in time to come be ouerthrowne God forbid for God hath founded the same for euer as the Psalmist speaketh If therefore God hath founded the same for euer why dost thou feare least this foundation may fall Which very poynt S. Augustine repeateth againe in his first booke de Symbolo and the fifth Chapter to shew his constant and vnuariable resolution in this matter of the Church 20. And here I might alledge Father vpon Father Greeke vpon Latin and produce so many testimonies of the ancient Worthies and ancient Fathers as might suffice to fill a large volume and all of them tending directly to this effect to wit that the visible Church planted by our Sauiour he being the foundation stone and by his Apostles and spread ouer the face of the whole earth shall neuer perish or Apostatate from Christ by any the least damnable errour or heresy vnto the end of the world Christ his second comming vnto iudgement And to proue this they do all of them alleage and bring many pregnant and euident places of Scriptures 21. As for example these two heere vrged by S. Augustine as also that plaine text vttered by way of promise vnto his disciples Matth. 16. by our Sauiour portae inferorum non praeualebunt aduersus eam The gates of hell shall not preuaile against this Church on this place S. Chrysostome dilateth himselfe much as be by occasion treateth vpon the 148. Psalme and in an homily made at that tyme when he was to be expelled from Constantinople he inferred these wordes vpon that place Quòd si non credis verbo rebus ipsis operibus crede if you will not belieue Christs wordes the things themselues here spoken belieue his workes How many Tyrants haue gone about to impugne the Church c. Where are they that went about these things Quomodo impurissime Diabole Ecclesiāte putas posse deijcere How doest thou think thou most impure Diuel that thou canst ouerthrow the Church c. Which demaūd this blessed Father would neuer haue vrged vnto the wicked spirit if the Diuell might haue replyed that in tyme to come he should be able to ouerthrow it by sowing the tares of ignorance errour and heresy in it And now that S. Chrysostome meāt of the externall visible Church it is more then euident by the instāces that he bringeth of the horrible and inhumane persecution raysed and stirred vp by infidels and hereticall Emperours against the same most holy Church 22. And S. Cyprian that ancient and renowned Martyr treating of this argument soundeth forth this Eulogy in praise of the Church Adulterari non potest sponsa Christi incorruptaest pudica est domum vnam nouit vnius cubiculi sanctitatem casto pudore custodit The spouse of Christ cannot be adulterated she is vnspotted she is chast she knoweth one house she keepeth the sanctity of one chamber one bed and that
of the place aboue cyted The excuses of Protestants refuted Bern. ser. 17. sâ—per Cant. Tit. 3. 10. 11 S. Pauls iudgment of an Hereticke 2. Tim. 2. 17. Ep. Iudaâ— S. Iudes sentence of Heretickes The detestation of hereticks and heresies by ancient Fathers 2. Iohn 1. 10. 11. De Scriptor Eccle. in Ioan. Lib. 3. aduers haeces cap. 3. Irenaeus ibidem ☞ Cyprian l. 3. cp 1. ☞ Athanasin vita Antonii ☞ The senerity of S CypriaÌ„ S. Athanas. S. Antony in auoyding Hereticks Leo ser. 18. de passions Christicap 4. That Hereticks are no Christians Lib. 2. aduers haereses cap. 9. That Hereticks by no good works can be saued De vnitate Ecclesiae Ibidem Aug. l. 1. de ser. Dom in monte c. 4. et ep 24. ad Donat. presb l. 4. de bapt contra Donat c. 17. et tract 6. in EuaÌ„g loaÌ„ et l. 2. cont Petil. c. 98. et l. 1. cont GaudeÌ„t c. 33. et alibi Heresy the greatest sinn of all other How a maÌ„ may discerne betweene Catholick religion Heresie Aug. de verb. Apost serm 1. In CommeÌ„tar in 24. Matt. v. 36. De praescrip c. 34. The necessity of cleere and vniuersall rule in matters of beliefe Isa. 38. Num. 23. 19. How this generall rule may be found out Ioan. 3. 20. The way of euery mans priuate spirit Whether only scripture be the infallible way Isa. 35. 8. Cont. haer cap. 2. August tract 18. in IoaÌ„ lib 7. in Gen. ad litâ— cap 9. 2. Cor. 2. 16. De praescript cap. 17. Ibidem Ibidem Labor lost to deale with Hereticks by only Scripture Cap. 20. De praescript c. 17. Ibid. c. 39. A perspicuous example In Epist. ad Paulin. Presb. Presumption of Hereticks in the Scriptures The only true way of iudging by the Church Aug. in psal 44. et 47. l. 2. cont Petil. c. 32. de vnit Eccl. c. 14. in Epist. IoaÌ„ tract 1. 2. in Breuic collat 3. diei c. 4. Matt. 5. 14 Ibidem 15. Exod. 13. 12. Iud. 6. 37. 38. 39. 40. Matt. 16. 18. De praesctipt c. 14 The authority of the primitiue Church Ibid. v. 28. Matt. 28. 20. 2 Cor. 11. 16 Dan. 6. 15. Mat. 16. 19 Iren. lib. 3. cont haeres cap. 4. A notable testimony of S. Iren. for the authority of the Visible Church To what triall the ancient Fathers prouoked the heretickes of their tyme. Videsupr The issue of this Consideration How out of the premises euery maÌ„ may iudge in what state he standeth for being Heretick or Catholicke 3. Reg. 22. Whether men may be saued in distereÌ„t Religions Premonit pag. 34. M. Meluin Secret Atheisme Aug. epist 48. ad Vincent Aug. l. 18. de ciu Dei cap. 5â— Lib. 1. epist. epist. 1. ad Magn. Hierom. l. 3. Apol. aduersus Ruff. post medium Basil. apud Theod. l. 4. bist c. 17. NazianzeÌ„ tract de fide Ruff. interprete noÌ„ loÌ„gé ab initio What sort of heresy is more daÌ„nable Leo tract cont Eutich That Protestants opinions are truly heresies Luther in art ad Louaniens Luther condemneth all ZuingliaÌ„s and Caluinistes for hereticks Beware of Iohn Caluin The Caluinists coÌ„demned for heretickes by the Lutherans The war of Iohn Caluin with Iesus Christ. Of the dissention disagreement of ProtestaÌ„ts and Puritans whether they be he resies one to the other Answere pag. 20. The different origen of Ecclesiastical power in the Protestant Puritan and Catholick Church Barorwes booke c. Perpetuall gouerment of the Church The Puritans excoÌ„municated as schismatickes and Hereticks by the Protestants Constitut. Can. 4. 56. Can. 7. 8. Can. 9. 10. 12. English ProtestaÌ„ts do not make one part often of those Christians which coÌ„deÌ„ne thé for heretickes Two important Considerations Hester 1. 1. Cor. 15 28. Act. 26. 9. The daily conuersioÌ„ of so many learned men in EnglaÌ„d Cyprian l. de vnit Eccles Premonit pag. 36. Premonit pag. 36. The belieuing of Scriptures not sufficient to make a man a Catholicke An example of the Authors case himselfe Luther l. cont RegeÌ„ Angliae f. 342. tom 1. The straÌ„g presuÌ„ptuous speach of Luther Luther not euer belieued by vs although he cyte the Scriptures De praescript cap. 42. Abuse of Scriptures by Heretickes Cont. haer cap. 35. See the place it is well worth the reading De praescript c. 4. Controuersies grow endles by appealing only to Scriptures 3. Reg. 22. 20. 21. 22. 23 Ib. v. 24. â— Cor. 2. 25. Scriptures ridiculously alleadged by the Puritan That Scriptures were not writteÌ„ for many yeares after their Church began How Scriptures were first written Deut. 2. 7. Gen. 18. 19. Matt. 23. 20. The Church continued many yeares without written Scriptures Iren. lib. 3. cont har cap. 4. How Hereticks do handle Scripturs How to know what is truly Scripture The place is aboue cited How to know what is Scripture and what is not Apud TrenaeuÌ„ l. 1. c. 20. 22. 29. A pud Aug. l. 32. coÌ„t Faust. c. 2. l. 334 cap. 3. What books are now in Controuersy Hos. 13. ProtestaÌ„ts follow their own choice or electioÌ„ in admitting or reiecting Scriptures 2. Cor. 2 15. 16. Premonit pag. 36. Dan. 6. 15. Bellarm diuision of the bookes of Scripture A sufficieÌ„t Prescription for authorizing these books for Diuine Scripture being 1200 years agoe Touching the Epistle of S. Paul to the He. brewes How Caluin opposeth himselfe to Luther yet agreeth not with the Catholickes Why the Apocalips reiected by Luther is accepted of Caluin Caluinists The conclusion of this Consideration How the true sense of Scripture may be tryed 1. 2. 3. 4. Hier. c. 3. in epist. ad Ephes. Aug. in psal 140. praef prope initiuÌ„ Lib. 3. Ep. epist. 19. Constant. Ambros. l. 3. c. 3. in Lucem Lib. 4. Epist. regist epist. 40. The danger of rash vsing or abusing the Scriptures In CoÌ„mentar ad Galat 2. Lib. 3. in LucaÌ„ c. 3. prope fineÌ„ lib. cap. Cap. 39. praescript The cause of Heresies The hereticall obiection that the Scripture is easy open answered Psal. 1 8. Cont. haer cap. 35. Aug. l. 1. de doctrina Christiana cap. 6. De praescript c. 9. S. August would not haue belieued the Ghospell but for the authority of the Church The difference betweene Catholickes and ProtestaÌ„ts in gathering the sense of Scripture S. Augustines positions of the church Aug. l. 2. cont Petil. c. 33. lib. devnit Eccles c. 14. Aug. in ep loan tract 2. That it â— visible Aug. ibib That it coÌ„sisteth of good and bad That it canot faile or perish Aug. coÌ„c 2 in psal â—01 S. August fully agreeing with the opinion of the moderne Catholicks Aug. l. 21. deciuit c. 13. l. 6. cont IuiiaÌ„ cap. 5. In Psal. 31. prope init Enchir. c. 67. 68. l. de fid oper c. 25. l. 21. de Ciuit. Dei c. 21. 26. The conclusion of this chapter consideratioÌ„ Vincent cont haer cap. 36.
all ancient rules and Canons of the Church fayle not is first to admit and reuerence that for Scripture which the vniuersall Catholicke Church hath by lineall descent of tradition deliuered and commended vnto vs for Scripture and that after all doubts and controuersies discussed about the same and not that which Luther or Caluin who could make vnmake Scripture at their pleasure or our owne priuate spirit shall conceipt to be Scripture and secondly for the sense and true meaning of the Scripture if we haue any care of that or imagine that it doth import vs at all we are no lesse to stand to the iudgement of the sayd Church for the exposition and interpretation therof then we did before for the deliuering of Scripture vnto vs. And so much for this Chapter THE THIRD CHAPTER CONCERNING THE SECOND POYNT OR GENERALL HEAD PROFESSED BY HIS MAIESTY Concerning his belieuing of the three Creeds receiued by the CHVRCH AS the former offer so constantly auerred by his Matie of England concerning the belieuing of all Canonicall Scriptures was a signe and liberall token of a Religious inclination Zealous affection and Pious disposition as before hath beene intimated and related euen so no lesse Religious Zealous and Pious is this assertion also here so coÌ„fidently asseuered by his Highnes touching the acceptance and admittance of the Three ancient Creeds and that in the very same sense as the ancient Fathers Councells that made them did vnderstand them For these are his Maties very words which I haue thought good heere to relate wishing them to remaine vpon an euerlasting and time-out-wearing Record And that for these two principall reasons first that I may not vndutiâ—ully forget to deferre and bring the iust descrued honour and the most highly respected commendation vnto my Soueraigne Lord the King most due to his Grace for this his Confession which also out of a true Subiects loue and loyalty towards his Prince I could sincerely wish might neuer by any the least cloud of errour in his Royall vnderstanding be eclipsed or obscured and secondly for that I trust my former brethren of the Protestanticall Church of England will eyther now at last stand to their grounds of Creeds Councells Fathers Scriptures voluntarily chosen by the Lord and Head of their Church that hitherto vpon my knowledg would neuer be confined within the lists and limyts of any euen tryall or els that my Lord the King will easily out of the depth of his iudicious Vnderstanding vnmaske and discouer these men for such as they be euen wolues in sheeps cloathing false Ghospellers Antichrists deceauers seducers impostors And now to come to the words theÌ„selues as they are substantially couched together in his Maties Booke of Premonition they are laid downe as followeth 2. And now for the point of Heretick I will neuer saith he be ashamed to render an accompt of my profession and that hope that is in me as the Apostle prescribeth I am such a CATHOLICK CHRISTIAN as belieueth the three Creedes that of the Apostles that of the Councell of Nyce and that of Athanasius the two later being Paraphrases to the former and I belieue them in that sense as the Ancient-Fathers and Councells that made them did vnderstand them To which three Creedes all the Ministers of England do subscribe at their Ordination And I also acknowledge for Orthodoxall those other formes of Creeds that eyther were deuised by Councels or Particuler Fathers against such particuler Heresies as most raigned in their times Hitherto extend the wordes of his Maiesty And can any thing be spoken more honorably then this This forme of Confession punctually and so substantially deliuered by his Highnes I can neuer sufficiently coÌ„mend for that this is so farre from sauouring of any spice of Heresy as that here is nothing els but true Catholicke Diuinity For what can be more required for more full supplement of a Catholicke Christian mans Confession then to belieue the three Creedes in the very selfe same sense as the holy Apostles ancient Fathers and generall Councells did vnderstand them And now if the Ministers of England that do subscribe vnto them in their Ordination would keepe and confine themselues within that sense which the ancient Christian Church did both constantly and religiously hold and would not of their owne fancy presume to add any other new glosse or priuate interpretatioÌ„ of their own brayne the world should neuer haue seene and heard such breaches and tumultes such vproares and out-cryes such inundations and innouations and all about Religion as now there are 3. But the truth is as S. Augustine affirmeth Quòd fieri potest vt integra quis teneat verba Symboli tamen non rectè credat de omnibus Symboli articulis A man may hold and professe all the wordes of the Creed he meaneth the Apostles Creed and yet not haue a true beliefe of all the articles of the said Creed Nay S. Augustine in his booke de fide Symbolo goeth yet further saying Sub ipsis paucis verbis in Symbolo constitutis plerique haeretici venena sua occultare conati sunt Most part of Heretickes haue gone about and endeauoured vnder these few wordes of the Apostolicall Creed to couer their poysoned heresies So as the belieuing of these Creeds in generall they conteyning but Capita credendorum Vniuersall heades of thinges to be belieued is not sufficient to make a man a Christian Catholick except also we giue our firme asseÌ„t vnto all the particulers that necessarily may be reduced or deduced from those generall heades For better explication wherof I haue thought it conuenient in this place to addresse certayne Considerations that heere ensue The first Consideration AS the skilfull and carefull Phisitian imployeth noe lesse industry sparing neither Counsaile in phisicke nor prescription in dyet for the conseruing and continuing of the bodily health of his patient vntill he haue brought him to former health and full strength then he did bestow paines and trauaile in recouering him of his infirmity and raising him from the bed of his malady euen so the Apostles as so many soueraigne soules best phisitians most painefully and diligently watched ouer the soules of men their sick patients to vphould and continue them in Christian piety and Catholicke verity as well as they had cured them of their spirituall leprosy and raysed their soules which had long laine sick vpon the bed of heathenish infidelity and all that they might recouer full strength in sauing and belieuing faith and grow to be perfect and whole men in Christ Iesus And here you haue the occasion motiue drift reason intention of Christs holy Apostles in compiling the perfect platform of wholsome faith and Christian beliefe I meane this methodicall and Apostolicall forme of Creed which inuolueth in it eyther explicite or implicite in plaine wordes or necessary supply whatsoeuer belongeth to the obiect of our faith And therfore saith S.
the ancient Church gathered and assembled foure within the compasse of one age and an halfe and the Protestant Princes and people do bound and border nearer togeather then did the Christians in former tymes which were in a manner dispersed here and there farre and neere ouer the whole face of the earth 27. If reply be made that then there was but one Emperour to affoard his Imperiall consent for the assembling of the Synod now since the diuision of the Empyre into many Dukedomes Princedomes Kingdomes and free States there be many particuler Princes whose wills and iudgements can more hardly be agreed whose assents are with greater difficulty to be required and obtayned I answere this euasion is but a meere collusion and therefore must not be suffered to passe without due reprehension For since the forsaid diuision of the Christian world into seuerall Kingdomes and states many generall Councell haue bene called and gathered amongst Catholickes as before hath bene shewed yea and that in the middest of tumults vproares and garboyles in the temporall estates of the Christian world and this a man of common sense and reason may comprehend imagin to haue byna greater let and impediment vnto the gathering of Generall Councells then any incumbrance and inconuenience that the Protestants surmise or pretend But the truth is heresy and schisme originally grounded vpon proper election priuate inuention stubborne selfwill and proud conceipted iudgment togeather with obstinacy against the Churches authority this I say can neuer abide that exact discussion which a generall Councell doth require For how can the Protestants thus deuided as they are and knowing the weakenes of their owne cause indure parly and treaty eyther with the Catholicks whome they accompt aduersaries or among themselues with their owne Sectaries 28. Not with Catholickes as may be seene by examples of ancient hereticks condēned in these 4. first Generall Councells to wit the Arians in the first the Macedonians in the second the Nestorians in the third and the Eutichians in the fourth who fled what they could those Councells appealing only to Scriptures whereof there is one notable example amongst many others in the last of these foure Councells I meane that of Chalcedon wherein the Archimandrite and Archereticke Eutiches being sent vnto with Notaries from this graue and learned Councell to yield an accompt to the Councell of his hereticall opinion held of one onely nature in Christ after his Incarnation he first bethought him of this euasion to say that he would agree and subscribe to the expositions of the Fathers that had sate in the Nicen Councell and that of Ephesus but this was but meere collusion for thereby he only meant most craftily and heretically to euade and fly both the other two Councells of Constantinople that had already dealt against him and condemned him as also this of Chalcedon that was now gathered against him to heare his cause and to be his iudge 29. But yet secondly for feare that he might yield also to farre in this he added presently an exposition saying Si verè aliquid contingat eos in aliquibus dictis aut falli aut errasse hoc neque se vette reprehendere neque subscribere solas autem Scripturas scrutari tamquam firmiores sanctorum Patrum expositionibus If not withstanding it had happened that the said Fathers of the Nicen and Ephesine Councells had bene deceiued and erred in many of their sayings then would he neither reprehend the same for modesties sake nor yet subscribe therunto but that he for his part would attend himselfe wholy vnto the Scriptures alone as being more firme and sure then the expositions of any Fathers whatsoeuer And is not this spoken like a Protestant 30. Thirdly when he had repeated and vrged againe his blasphemous heresy of one only nature in Christ in presence of those graue and reuerend Prelates that were sent by the whole Synod to take his confessiō and further when he had read vnto them a booke compiled Apologetically for defence of the same heresy he then tould them openly and plainely that this was his faith according vnto the Scriptures and as for the other to wit the Catholicke assertion that Christ consisted of two natures diuine and humane vnited in one person he said flatly Neque se didicisse in expositionil us sanctorum Patrum neque subscriberevelle sicontigerit ab aliquo ei tale aliquid legi quia diuina Scripturae meliores sunt Patrum doctrinis That he had neither learned any such assertion in the expositions of the holy Fathers he meaneth the blessed Fathers of the Nicene and Ephesine Councells nor yet would he for his part admit and imbrace it if any such thing should happen to be read vnto him out of their writinges and his reason was that which is so cōmonly vrged by Protestants for that the diuine Scriptures are better then the doctrines of all Fathers the which though it be true in it self yet was his meaning to deceiue therby as you see thinking by this faire glosle goodly pretence of Scripture to haue auoyded and escaped the tribunall and censure of the Catholicke Church in that time but the Councell condemned his opinion and person notwithstanding his shifting euasions to the contrary 31. And truly the very Consideration of this particuler I meane the conformity of spirits in this ould heretick and diuers of the new Protestants that cry out with sull and open mouth to haue all thinges in Generall Councells tryed by Scriptures alone left in me a very great impression and the matter it selfe seemed vnto me very considerable and worthy of all diligent attention For I patticulerly reflected vpon that sentence of Caluin wherin in my poore iudgment and opinion I rightly compared the two Arch-heretickes togeather and whether I wrong Caluin let his owne wordes witnes and his best fauorites and sectarirs defend their Maister from speaking like an hereticke I meane like Eutiches Nulla saith he nos Conciliorunt Patrum Episcoporum nomina impedire debent quo minùs omnes omnium spirituum ad diuini verbi regulam exigamus verbo Domini examinemus num ex Deo sunt VVe are not to passe for Councels Fathers Bishops it is not in naming of all or any one of them can barre vs from examining all kynd of spirits according vnto the squared rule of Gods word and we may call them vnto accompt sift them by the word of the Lord whether they are of God or no. So far he 32. And here also I remēbred that I had seene the conditions required by the Protestants of Germany when as they were inuited to come vnto the Councell of Trent at the very first gathering thereof and the said conditions were published in a seuerall booke which did beare this Inscription Causae cur Electores Principes c. The causes why the Electors Princes and other addicted to the Cōfession of Augusta do not come to the
Councell of Trent For iustifiing of which causes eight conditions are required by them to be obserued in that Councell wherof the fourth is That the decisions be made in all Controuersies onely out of Scriptures and not out of Ecclesiasticall Canons or traditions the fifth is That decisions be againe made not according to the plurality of voyces or suffrages but according vnto the norme and rule of Gods word But what this norme or rule is they expound not but do leaue it as they found it stil to be contended about VVherunto if we adioyne two other conditions of theirs which are the last to wit that the Protestant Ministers may giue voyces equally with Bishops in deciding of all questions that if they should not be able to defend their cause yet not only their persons should be secure but their cause also not to be condēned for heresy These I say if we add as the later vnto the former we shall plainely discerne that they had not so much as the least thought to stand vnto that Councell at all but to their owne heads and by these to their owne vnreasonable conditions and vnconscionable to make their controuersies and heresies endlesse and indeterminable For if euery man or at least euery Minister hath authority to determine out of Gods word whē will there be an end 33. And here you see the small or rather no hope that is of agreement betwixt Protestants and Catholickes by way of Generall Councells and that the Protestants reseruing themselues onely to Scripture for the decision of matters and not admitting generall Councells and Fathers to be vmpiring iudges of the sense meaning therof they tread first into the steppes and rake into the sacrilegious ashes of all former ancient condemned heretickes euen for this very point condemned by the Church in many of her generall Councells and secondly by such conditions they make themselues sure and secure from being condemned in such sort as that they will yeald therunto And the selfe same fundamentall reason or rather desperate refuge and euasion of theirs in prophaning and abusing this sacred Sanctuary of Scripture by their prophane spirits and vnhallowed glosses houldeth also for their neuer agreeing amongst themselues by Meetings Conferences Colloquies Disputations Synods or Councells for that the Lutherans and Sacramentaries whether Zuinglians or Caluinists for of these two only I meane to speake at this time standing vpon this resolute principle on all handes that nothing is to be determined but by Scripture and then ech one interpreting that Scripture differently from the other acknowledging no iudge on neither party how is it possible that they should euer come to any end of determination 34. And this will euidently appeare if we cast our eyes vpon those Conuenticles Meetings Conferences Synods Councels Colloquies held betwixt these reforming brethren for the space of threescore years togeather to wit frō the yeare 1530. vnto the yeare 1590. which are set forth by Stanislaus Rescius Embassadour vnto the King of Polonia at Naples vpon the yeare 1596. which do amount to aboue threescore Synods Coūcels Meetings held at Smalcaldium Frankesord Constance Tygure VVittemberge Berna Ratisbone Spire Norimberge Lipsia VVormes Luneburge Maulnbourne Petricouia Varadine Gratz Brunswicke Dresda Alba Iulia Cracouia and diuers other places all these and many more if we looke into with an indifferent eye we shall euer find that they were so farre from concluding any peace in religion or reconciling of their Controuersies by these Synodes and Councells as that they departed farre greater enemyes and more disagreeing in their opinions then when they first met witnes their departure at one meeting of theirs aboue mentioned when they would neyther giue nor take dextras fraternitatis nor dextras humanitatis fellowship of fraternity nor fellowship of humanity which is a token that they haue not the spirit of vniō nor any meanes left them to come vnto it and consequently that the example and president of these first foure generall Councells that determined with authority and vniforme iudgement the controuersies of their times ouer all the world do preiudice all togeather and condemne the Protestants of our age and do conuince that they are not of their spirit or religion and that neyther Generall Nationall Prouinciall or particuler Councells Synods or Meetings can bring themselues to any concord or agreement togeather especially diuision and dissention being a note as it is ascribed by all ancient Fathers peculiar vnto heretickes that they were alwaies irreconciliable and deuided amongst themselues And this was the effect of my second consideration The third Consideration MY third Consideration was that by reading these Councells I did not only find a complete Hierarchy and Ecclesiasticall regiment of the Catholicke Church to be obserued in those former ancient tymes consisting of Bishops Archbishops Patriarches and Prelates gouerning the said Church conforme to that of the Catholickes of our dayes and wholy different from the Protestants Churches which they call reformed though in my iudgment they may more truely be called deformed in that they haue taken away all such Hierarchy of Bishops except only a small glimpse thereof reserued in England for a shew but in many other particuler points also I plainly perceaued their senses opinions and iudgments to be far dissonant from these of our Protestants whether we regard their practice for conuersation and reformation of our manners or respect their doctrine for instruction and information of our iudgments wherof God assisting I shall lay forth some few briefe and punctuall obseruations purposely pretermitting infinite others that may be gathered out of the foresaid foure generall Councells 36. In the first of the foure I meane Nicen and the 3. Canon therof these wordes represented themselues vnto my view Omnibus modis interdixit Sancta Synodus vt neque Episcopo neque Presbytero neque Diacono neque vlli Clericorum omnino licere habere secum mulierem extraneam nisi fortèmater aut soror aut auia aut amita vel matertera sit in his namque personis harum similibus omnis quae ex mulieribus est suspitio declinatur qui aliter praeter haec agitpericlitetur de Clero suo The holy Synod doth forbid by all meanes and determineth it to be vnlawfull for any Bishop Priest Deacon or any other of the Cleargy to haue any externe woman with them except perhaps it be their mother sister grandmother or aunt by father or mothers side for in these all suspition that may arise about dwelling with women is declyned and he that shall do contrary to this shall leese his Clergy Thus that first and famous Councell decreed ratified and enacted for the Angelicall continency of the Clergy in those dayes 37. And the true meaning of this holy Councell is according to the playne purport of the wordes as they are set downe in the Canon to wit that Clergy men could not marry after they
Apostoli hortabantur homines iustitiam agere bonum quoque operari quia in nobis sit hoc The Prophets and Apostles did exhort men to do iustice and to worke good works for that this is in our power And is not this a great offence in S. Irenaeus to speake so like a Papist 44. They accuse also other Fathers of the same age for like fault as Iustinus Martyr if it be his booke in his answere vnto the hundred and third question ad Orthodoxos and Clemens Alexandrinus lib. 2. stromatum saying of this latter Clemens liberum arbitrium vbique asserit Clement doth euery where defend free-will And finally they giue this censure of all that age Nullus ferè doctrinae locus est qui tam citò obscurari coeperit atque hic de libero arbitrio There is no peece of Doctrine that began to be darkened so soone as this of free will which darkning is nothing els with them but the Catholick sense of that doctrine which now also we hould to wit that albeit man his free-will was greatly wounded by Adams fall yet was it not so extinguished but that nature being relieued by the holy assistance of Christs grace and not otherwise the free-will of man may cooperate in doing of good workes which was also these holy Fathers meanings 45. The like the said Magdeburgians do complayne of the article of good workes and perfection of life to wit that this doctine also beganne to be darkened in this age so as according vnto them the candle lightned by our Sauiour and his Apostles and set vpon the goulden candlesticke of the Church dured but a little while 46. Furthermore they cyte also that saying of S. Clemēt lib. 5. stromatum which angreth them very much Gratia seruamur sed non absque bonis operibus We are saued by Grace but not without good works Et lib. 6. stromatum Quando audierimus fides tua te saluum fecit non accepimus eum dicere absolutè cos saluos suturos qui quomodocunque crediderint nisi facta quoque fuerint consecuta Whensoeuer we shall heare those wordes of our Sauiour vnto the Cananaean thy fayth hath saued thee we do not vnderstand that he said absolutely that they shall be saued whosoeuer belieue in any sort except good deedes do also follow And is this ought els but Catholicke doctrine to wit that fayth must go before and good workes follow And is not this the selfe same doctrine which S. Paul teacheth saying that the sauing faith is fides quae per charitatem operatur the faith which worketh by charity in vs. 47. Moreouer concerning the law that it doth not command impossible things but that with the assistance of Christs grace Christian men may obserue the Commandements this the Magdeburgians do censure for erroneous doctrine also in the Fathers of this second age namely in Iustinus Martyr resp ad Orthodoxos 103. who proueth it out of the example of S. Paul himselfe of Zachary and Elizabeth that were both of them iust and S. Irenaeus teacheth the said doctrine lib. 4. c. 30. and Clemens lib. 2. stromatum being all Fathers of this second age which doctrine is confirmed afterward by all the Fathers of subsequent ages And yet do the good-fellow Magdeburgians condemne the same with great resolution out of a Maxime of Aristotle most foolishly and wickedly applied saying Dato vno inconuenienti sequi solent infinita One inconuenience being graunted by these Fathers to wit the doctrine of free-will infinite other inconueniences are wont to follow Which speach of the Fathers though it be incōmodious vnto the Magdeburgians for such set downe by them yet are the wordes playne for the Catholick Doctrine now held by the Roman Church in that behalfe 48. But yet further concerning the externall vsuall sacrifice of Christiās then accustomed to be offered on the Aultar the same Magdeburgians are much troubled about certaine speaches of S. Ignatius and S. Irenaeus The first hath these wordes in his Epistle ad Smyrnenses Non lice sine Episcopo neque offerre neque sacrificium immolare It is not lawfull without the Bishop to make oblation or offer Sacrifice And the like wordes they cyte out of S. Irenaeus 4. cap. 32. saying of him Satis videtur loqui incommodè cùm ait noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accijiens in vniuerso mundo offert Deo Irenaeus say they seemeth to speake incōmodiously inough when he saith that Christ did teach a new oblatiō of a new Testament which the Church receiuing from the Apostles doth offer vnto God throughout the whole world So they of the externall Christian sacrifice of those daies checked condemned the Fathers of that first age after the Apostles 49. About traditions in like manner rites and Cerimonyes they complaine in this age as they did of other points before to wit that Doctrina de libertate christiana non-nihil coepit obseurari that the Doctrine of Christian liberty beganne not a little to be darkened with rites and Cerimonies in this age also succreuit say they paulatim error de traditionibus necessariò obseruandis and the errour of necessary obseruation of traditions did by little and little grow vp whereof they giue an example out of S. Ignatius his epistle ad Philadelphios where he saith Dies festos nolite inhonor are Quadragesimam verò nolite pro nihilo habere imitationem enim cominet Dei conuersationis hebdomadam etiam Passionis nolite despicere Quarta verò sexta feria ieiunate reliquias pauperibus porrigentes Do not dishonour holy dayes do not neglect Lent for it cōteyneth in it the imitation of Christ his conuersatiō who is our God Do not despise the Passion weeke do you fast vpon wensdayes and fry daies that which is left of your meat giue it vnto the poore And this is the darkenes which the Magdeburgians do obserue or rather this is the light which those Angels of darkenes and instrumentes of Sathan would darken in the Apostolicall writinges of S. Ignatius and other Ancients of this very next age after the Apostles contrary vnto their carnall and Euangelicall liberty which their first luxurious Apostata and Cloysterbreaker Luther set abroach 50. The same Magdeburgians do cite a plaine sentence out of S. Irenaeus lib. 3. Cap. 3. whereby he proueth the Primacy of the Church of Rome to wit for her more powerable principality it is of necessity that all Churches should come vnto her that is to say all faithfull people from all parts of the world for that in her hath bene conserued euer the tradition of the Apostles Which plaine sentence the Magdeburgians do endeauour to delude by diuers shiftes As first that it seemeth to sauour of nouelty then that this sentence is found say they in the copies that now are extant of Irenaeus as though there were other not extant that had it not Thirdly