in expectance of life he recanted and repented of in the sight of Death That hand that wrought it first felt was consumed in the flames which yet could not seize upon his heart which consented not to it Therefore being dead he yet spake God himself by that miracle which had sufficient attestation bearing witness to him and to the Faith wherein he dyed giving the Lie to all the reproaches wherewith Champny in this 11. Chap. and other Romanists upon all occasions load the memory of that learned humble sober and godly Bishop known so to be unto all that knew him living 9. Protestant Doctrine not condemned by a lawful Councel His second Argument drawn into form stands thus That Doctrine which was condemned as Heretical by due Autority and due form of judgment is Heretical but the Doctrine which Cranmer after his departure from Rome professed was so That it was so condemned by due Autority he thus endeavours to prove That which was condemned by the same Autority and judgment by which the Arrian and other Heresies were in the General Councels of the Church is condemned by due Autority But the Protestant Doctrine which Cranmer and the rest embraced was so condemned viz. by the Councell of Trent against which saith he nothing can be objected by the Protestants which might not as well been said against the Nicene Nothing be said by them for their doctrine condemned at Trent which might not as well by the Arrians for their Heresie condemned at Nice Thus he cap. 11. pag. 384 385. Answ to the Prosyllogisme If by due Autority and form of Judgment be meant not only lawful Autority but Autority also lawfully and duly used that is that in such Councels the judgment be passed or given by those that have Autority and do use it accordingly giving their Judgment according to the rule of Gods Word which is the Chief Autority in such Judgments then we grant that whatever is so condemned of Heresie to be Heretical but deny the Protestant Doctrine to be ever so condemned And therefore we say the Assumption or second proposition in the second Syllogisme is false For the Protestant Doctrine was not condemned at all in Trent Councel when Cranmer forsook the Romish error which was before any Councel held at Trent Nor yet so condemned there when that Councel was held as the Arrian Heresie was in the Nicene Councel 19. Councel of Trent not such as the Nicene What can we find alike in these two either for the Autority or due use of it Were they assembled at Trent by the same Autority Imperial as at Nice Had they which were assembled in both these Councels the same or like Autority Were all the Patriarchs or chief Bishops of the Catholic Church at Trent as they were at Nice Was the number of Bishops at Nice made up of Titulars and Popes Pensioners as at Trent Or did they proceed by the same Autority and due form of Judgment Did they set the Holy Scriptures in the midst before them to judg by at Trent as they did at Nice Did they not set up unwritten Traditions in equal Autority with Scriptures and are not most of their Decrees grounded only upon such Tradition Did they at Nice receive their Determinations from the Popes Consistory as at Trent by weekly Curriers Did they at Nice threaten and drive away any of their Bishops for speaking his judgment freely as they did at Trent This and much more we can say against that Councel wherefore it should not have the like Autority with that of Nice or any lawful General Councel but stand in the same rank with the second of Ephesus with that of Syrmium and the like factious Heretical Councels So that we may justly retort his argument thus That Doctrine which was condemned by no better Autority then was the Catholic Doctrine in the Syrmian Councel by the Arrians or in the second of Ephesus by the Eutychians cannot be therefore Heretical but the Protestant Doctrine was condemned by no better Autority in Trent for what can they object against those factious Councels but may as well against that of Trent Or what can they say for their Doctrine I mean the main points of direct Popery but those Hereticks might for theirs Saying that the Romish Doctrines are not so immediatly against the Foundation and may plead a longer continuance then the other could which yet is no prescription against Truth that was before them Lastly by Champnyes Argument so far as it applyed to the Church of Rome may be concluded that our Saviour and his Doctrine was as rightly condemned as Judas of Galile or any false Prophet that went before him for he was condemned by the same Autority of the great Councel or Consistory by which that Judas and other false Prophets were before condemned Let Champny or any other Romanist answer this which must be by requiring as above said not only the same Autority but also the lawful use of it according to the Rule they are to judg by and he may have an answer to the like Argument proceeding in behalf of the Church of Romes Sentence and Judgment against Protestants and Protestant Doctrine 11. His third Argument runs thus He that forsakes or goes out of that Church in which he received Baptisme and knowingly opposes it is an Heretick unless he can shew that Church to have gone out of a more ancient Church for to go out of the Church is the Character set upon all Hereticks by S. John 1. Ep. 2.19 But Cranmer and the rest that followed him went out of the Church in which they were Baptized and cannot shew that Church to have gone out of a more antient one Answer Going out of a Church how makes Heretick Seeing the force of this Argument rests upon the truth or falsehood of that proposition which affirms us gone out of the Roman and not able to shew that Church to have gone out of a more antient We must note that the going out from a Church takes in the consideration of Jurisdiction which that Church hath over the other and of Doctrine or Faith which one Church professethin Cōmunion with another Now the Romanists phansying the Catholic Church as one society under the subjection of the Bishop of Rome and measuring the continuance and identity of that Church by local succession rather then the Doctrine of faith do accordingly judg of communion with it or opposition to it of going out from or staying in it and easily conclude but fallaciously of Heresie and Schism Whereas we conceiving of the Church as of one Society in subjection to Christ and not withall to any one pretended Vicat General and measuring the Union and Communion of it by that of Christian Faith and Doctrine rather then of Local succession and yeilding our subjection to the lawful Pastors of the Church succeeding one the other but with subordination to the Doctrine of Faith once delivered
Authority It is true submission as above was insinuated extends it self so far even to a suffering for our judgment and belief and such submission is due to the Pastors and Governors of the Church by vertue of their publick Autority but the consideration of submission in the several extent of it much depends upon the several condition of the Maiter in which we submit unto Autority of which presently here we are upon the submission of judgment due unto Autority as to the unward belief which submission we affirm to be not absolute but limited and may conclude it upon the Apostles warrant who in one place gives us the precept of it and the reason of it Obey Submit Why they have the rule over you that is their Commission and Autority for teaching and guiding you and they watch for your souls and must give account Heb. 13.17 there 's the high concernment But this Obedience and submission cannot be absolute unless they alone were concerned to give account for our souls if we must also then are we also concerned to watch over our own souls to see and judg what we do and therefore the Apostle as he tels us in this place they have the rule over us so in another place adds the limitation Not as having dominion over your faith 2 Cor. 1.24 and Not as Lords over Gods heritage saith S. Peter 1.5.3 how then as Ministers by whom ye believe 1 Cor. 3.9 as helpers of your joy 2 Cor. 1.24 Ministers Helpers Guides they are in the way of Salvation but as it is one thing for a Man to follow a Guide til he see apparent danger another thing to be led by him blindfold So is it one thing to follow our spiritual Guides with a conditional belief or reservation to Gods-Word yea and to follow them to a mistrust of our own judgment or knowledge we have of the way another thing to resign up judgment and belief to them and put out that light of reason which God hath put in us in order to our receiving direction for the way of Salvation The first we allow and require the other let the Church of Rome exact and gain where she can Thus far from the consideration of Autority to which Submission is due We may receive more particular directions for the extent and manner of performing this Submission if we now add the Consideration of the Matter or things in which Submission is yeilded 12. Several conditions of the matter in which The matters or things wherein the Church declares her judgment and requires Submission are of divers condition as was above insinuated some are matters of Opinion or belief only and these as they are of different condition from matters of Practise and outward exercise so are they to be distinguished one from the other in the Declarations of the Church for it is considerable in our yeilding of Submission to know what things are Credenda or matters of belief strictly taken for Catholick Faith such as the prime Articles Christ God and Man and the like or their immediat and apparent consequences Two wills in Christ Natures distinct and unconfounded and what things again are Credibilia Credible Truths or Matters of Opinion or belief largely taken Also it is considerable What the Church hath declared as Articles of Faith and what she hath shewed her judgement in as Credible Truths but not imposing them as Articles of Catholick Faith for in case she should mistake in these the danger in conforming our judgment to hers is the less as if a Church upon mistake should as many of the Ancients thought judg it Credible That the souls of just men are not admitted into the glorious presence of God til the Resurrection or that there may be some kind of purgatory after this life turning S. Augustines Non incredibile into a Credibile but not imposing it as an Article of Faith as the Church of Rome hath boldly done So likewise Matters of Practice are of divers forts and of greater or less concernment Some of Worship and Adoration some of Discipline Rites Cercmony Under matters of Discipline the observing of set Times for Fasting works and performances of publick Penance single life of Priests and the like are considerable in the Canons or Declarations of the Church concerning them In matters of Belief or Opinion our subjection to a publick judgment stands in a conformity of our judgment and belief to the publick and in the publishing or not publishing of our judgment In Matters of practice our Submission stands in the conformity of judgment if we judge of Worship and other matters determined as the Church judges or in the outward exercise if we do in these things as the Church does and practises 13. Having premised thus much Submission of Judgment answerable come we now to more particular directions for the extent or manner of performing Submission to the judgment of the Church when she hath declared it in Matters of Belief or Practise As for the Submission of Private judgment to the publick 1. To all the determinations of the Church we ow Submission by assent and belief conditional and preparatory at the least which being given with reservation for evidence out of Gods Word does both acknowledg the Autority of our Pastors and Teachers and withall reserve unto God his due 2. In matters of Faith and Religious Worship we cannot submit to any company of Men by resignation of our judgment and belief or standing bound to receive for Faith and Worship all that they shal define and impose for such for such resignation gives to Man what is due to God and stands excluded by the condition as above shewn of the Autority which is not Infallible and also by the condition of the Matter Faith and Worship of high concernment to our own Souls and to be accounted for by our selves who therefore stand bound to make present and diligent search for that evidence and demonstration from Gods Word upon which we may finally and securely stay our judgments and belief in such matters 3. In other Matters of Opinion and Credibility or of Discipline and Rites which the Church determins and proposes for such as there is more cause for ready conformity of judgment so is there more security or less danger in it for such Matters are either not determined by Scripture in particular or not determinable but by several consequences Only this conformity is yeilded stil with a reservation for any sufficient evidence or demonstration of Truth to the contrary else til that come our conformity remains secure for here 's the difference of conforming in the former points of Catholique faith or worship and these later of Opinion Discipline Rites that when the former are proposed to our belief and practice we rest not secure til we have demonstation or evidence that they are so but in the other we submit with security til we have evidence that they are not so as Autority
or forbear for Conscience sake 2. That such forbearance of any practice be an Act of simple and bare Omission without clamour and contempt of Autority without tumult or resistance with a readines to suffer rather then is there peaceable subjection when private judgment keeps within these bounds For such conscionable forbearance of many practices in the Church of Rome of high concernment and very evident they have good cause that are within her Communion Such practice is the exercise of Religious Worship many wayes applyed in that Church to the Creature such also are some superstitious Rites and Ceremonies having a kind of Sacramental vertue and real holiness affixed to them 18. In Matters of Ceremony or Discipline But as for Rites and Ceremonies in themselves indifferent and by the Church enjoyned only with respect to Order and Discipline there is no cause of inconformity or forbearance yet in these hath there been great opposition from privat Judgments that could not keep within their bounds and those places of Rom. 14. He that doubteth is damned if he eat and what is not of Faith is sin have been abused to maintain a dissenting from the Judgment of the Church and a forbearance of the Practice We say therefore those places are misapplyed to matters determined by publick Autority against which it is not doubting or want of Faith i.e. perswasion of the Lawfulness or indifferency of the thing so determined that can take place or bear out disobedience but evident demonstration of the thing out of Gods Word to the contrary and the Reason is plain the command of Gods Word for Obedience and Submission to them that are over us is evident and therefore against them we must have evidence from Gods Word to shew they are mistaken in their Judgment or determination of that particular Now when a Church professes the thing determined by her to be indifferent in it self or of a middle Nature neither commanded by God nor forbidden and that she neither affixes any Sacramental or Spiritual vertue or hollness to it nor enjoyns it as Worship but only out of respect to Order and Discipline no man can have any evident demonstration but only a doubting or mixt perswasion of the unlawfulness of such a thing and although a Man of doubting of a thing in it self indifferent but not determined or enjoyned by Authority may by reason of his doubting have cause to forbeare it yet not in this case of the supposed determination and injunction of Autority for he that will then urge He that doubteth is damned must remember that he that disobeyeth is damned too that former place of doubting having many exceptions of which this predetermination of Autority is one but this disobeying of Autority hath only one viz. when there is sufficient evidence of L. vine Autority against the thing determined by humane and so it becomes an Obeying of God rather then Man 19. Of Priests Celebacie enjoyned by the Church and how But it may be expected because I referred the injunction of Priests single life to matter of Discipline that I should speak particularly to the conformity of Judgment and Practice to it I referr'd it to Discipline because antiently enjoyned not in a disparagement to Marriage which the Apostle concludes Honourable in all men but in Order to their better discharge of their Duty and Priestlie or Ministerial function and I do not now dispute the difference of that antient injunction from the now Roman exaction of single life nor question with what fulness of Autority it was enjoyned or how far or how long binding which I shall have more fit occasion to touch a little Num. 25.26 below and more largly against Champny in the sixth Chapter but only speak to the point of Submission and conformity to such judgment or determination of the Church supposing it fully concluded and binding Therefore I cannot but say while it was so binding every Clergy-man had cause to Judge the Governors of the Church saw reason to enjoyn it was bound to endeavour conformity in Practice i.e. to use such means by Temperance Fasting Prayer as conduce to preserve that continency of Single life but if after due use he found himself not answerable to that state but in the condition to which S. Paul prescribes the use of that remedy which God had ordained Marriage against Burning he was bound notwithstanding the Church-Ordinance to take to it and this as it hath direct Warrant from Gods Word so is it not a direct opposition to the Church Ordinance which was but conditional as in the prohibition of Marriage to Fellows of Colleges under the pain of loss of their Fellowships Only in this point of Priests Marriage the condition is of greater concernment the loss of Clergy or quitting the Ministerial function which if happened to him that hath dealt conscionably as above in the business the Church must answer for it 20. Thus have I endeavoured as neer as I can to discover and fixe the bounds of Submission of Privat Judgment and Practice according to the several condition of the matter wherein it is shewn and according to the divers extent and manner of performing or shewing it either to a direct conformity and compliance with the publick or if dissenting yet to a yeilding of all possible peaceable Subjection and that if need be to a suffering under Autority If Privat Judgment keep it self within the former bounds of Submission there can be no harm to the Church 21. I should now speak the respect Passages out of 8. Augustine touching Autority and Reason which every National or particular Church ought to bear to the Universal in this point of Submission but before we go farther it wil be worth our pains to take a short view of some passages of S. Aug. appliable to the business in hand concerning Autority and Reason I calld them Autority and Evidence or demonstration of Truth in his Books de verâ Relig. and de Vtil tate credend It is his purpose there to shew how Autority goes before Reason in our believing or receiving the Christian Faith which by the Romanists is sometimes misapplyed to the purpose of that Church requiring belief to rest upon her Autority We may therefore take notice that the writing of those books was occasioned by the Manichees who reproached the Catholiques for requiring belief of their Scholars or Auditors before they shewed them reason and boasted Se terribili Autoritate separatâ c. that laying aside all supercilious Autority they would by simple and plain reason bring Men to God cap. 1. de util cred Had this Romish Infallible Autority which exacts belief simply and finally been then pretended to in the Church they might well have call'd it terrible Autority and S. Augustine could not but have spoken to it Whereas it is his only work in both books to shew that Men are first moved by Autority to a belief of things before they see
the Reason of the things themselves Now the belief upon this Autority is but previous and preparatory as I call'd it in order to that which S. Augustine calls Reason or evident knowledg of the truth For he tels us this Autority viz. of the Church proposing the Catholick Faith stands upon Miracles confirming that Faith and Multitude of believers that have embraced it and this indeed is the first motive to induce a Man to seek and believe he may have the true Faith and Religion in such a Church such a company of Relievers Again he pleads for belief due to the Autority of Pastors and Teachers of the Church whom he cals Antistites Dei whom God hath set in his Church as Governours and Teachers cap. 10. de Vtil Cred. and this is but according to the Rule common to the teaching of other Sciences Oportet discentem credere He that is taught must give credit to him that teacher him Lastly we find him every where speaking the end of that Autority and teaching in the Church it is praecolere procurare animum or idoneum facere percipiendae veritati to mould and fit the mind for perceiving and embracing the Truth and preparare illuminaturo Deo to prepare it for the enlightning of Gods Spirit which he calls sometimes the punging of the mind viz. from Natures ignorance self-conceit love of Worldly pleasures that it may be fit to behold the clear Truth and this is it which he calls Reason and gives it the chiefest Authority Summa est ipsius veritatis jam cognitae perspicuae Autoritas cap. 14. de verâ Relig. this was calld Evidence above or Demonstration of Truth and cap. 25. of the same book Purgatioris animae rationi quae ad veritatem pervenit nullo modo preponitur humana Autoritas Humane Autority must give way to Reason and Evident truth which a Soul purified by Faith knows and believes Thus much in reference to that which had been spoken above of preparatory conditional belief due to and beginning from Autority but finally resting in the Evidence and Demonstration of Truth Like as the belief of the Samaritans given first to the Testimony of the Woman that had been with Christ brought them out unto him but stayed at last upon Aâ—divimus ipsi we have heard him our selves S. John 4.42 22. Pride makes men pass the bounds of peaceable subjection Now in reference to that which was spoken of Submission of privat Judgment keeping within bounds of peaceable subjection hear what S. Augustine subjoyns immediately upon the former words cap. 25. de Verâ Rel. ad hanc nulla humana suPerbia producit To this viz. the reason and belief of a purified minde pride brings no man quae si non esset nec Haeretici nec Schismatici essent but for this Pride and self-conceit the cause why privat Judgments do not keep within bounds there would be no Hereticks or Schismaticks for it comes not to this but when nimiâ levitate as he speaks sometimes through too much lightness of judgment they are driven tanquam palea vento Superbiae as chaff by the puff of their own pride from the Lords floor or Visible Church 23. Vnjust excommunication and want of the Communion of the Church upon it But what if Privat Men for a peaceable dissenting in judgment or practice from the Visible Church of which they were Members in points of high concernment for Belief or Worship be censured and driven from the communion of it They are not for all that driven from the Communion of the Catholick Church but their condition is not unlike the case of those good men which S. Augustine speaks of cap. 6. de verâ Rel. Divine Providence saith he suffers sometimes Viros bonos per turbulentas sed tiones carnalium hominum expelli de Congregatione Christianâ Good men to be cast out of the Communion of the Visible Church through the turbulent Seditions of carnal Men How such if private men must behave themselves declaring also how they ought to behave themselves in that condition patiently constantly by charity to those to whose Violence they gave way and perseverance in the Faith of the Catholike Church sine Conventiculorum segregratione without making Conventicles apart testimonio suo juvantes eam fidem quam in Ecclesiâ and by their witness and profession helping that Faith which they know is still taught in the Church These saith he thus serving God in secret Pater viaens in occulto coronat their Father which sees in secret crowns and rewards Observe he speaks here of privat Men and so do we hitherto but he supposes them cast out of the Church in which the Catholick Faith is truly professed with due Christian Worship and therefore saith Examples of such expelled good men are rare Whereas we supose such to be cast out from the Visible Communion upon the cause of Faith and Worship and those turbulent persons to be the chief Rulers casting them out upon that account and therefore with more advantage may conclude it is well with such in the sight of God that sees in secret Indeed the condition of the Catholick Church being such as it was in S. Augustine his dayes it could not but be rare to find such examples but if he had seen these latter Ages and the corruption of Faith and Worship upheld by pride and Tyranny of the chief Rulers especially within the Communion of the Romish Church he might have seen examples great store of good men and pious for peaceable dissenting or desiring Reformation cast out and persecuted 24. Now in the last place Submission of National Churches to the Vniversal of the respect which National Churches have and ought to have to the Universal as to this point of submission we need not say much 1. Several National Churches being parts as it were and Members making one whole Church called the Catholic in some proportion ought to bear like respect to the Definitions and practises of the Catholick Church as Inferior or privat persons to the particular National Church of which they are Members in some proportion I say as also it was said Sect. 9. of the former book but with advantage to a National Church in this point of Judgment above what is allowed proportionable to privat persons for they have only Judgment of discretion in order to their own believing whereas a National Church hath publick Judgment both in receiving the Decrees of the Universall Church or in making some her self and in proposing them to others whom she is to guide and answer for and so can make publick reformation when there is cause for it and constitute a Visible Church in depending in point of Government of any other Visible Church or rather can continue a Visible Church as it was before but with this difference from what it was before that now it stands reformed or purged from many errors and freed from the Tyranny of forrein
it Heretical for renouncing the Doctrine and Communion of that Church by which it received Christianity and joyning it self to that which could not prove it self Christian i.e. to have received Baptism any where but by those whom it had forsaken 16. But if the proving of our Christianity be meant of proving the Truth of it as that the Faith we profess and the Baptism we received is Catholic and truly Christian or that the Ordination which our Pastors have is good and Apostolical then we deny the Assumption for Cranmer and the English Church were able to prove all this by other and better means that the Lineal that is Champny's word succession of that Church which they had forsaken viz. by the written Word of God and the Uniform consent of Antiquity Lineal or local succession is but an empty conveiance of Christianity without truth of Doctrine assured by Gods Word for were Lineal succession the only or a good argument to prove a Man or Nation truly Christian then the Arrian or other Hereticks whose Bishops were not intruders but of Catholicks turned Hereticks might have passed for good Christians and true Catholicks 17. The former charges retorted After these Arguments by which he would fasten Heresie upon our Arch-Bishop Cranmer and the other first Reformers he adds a vain boast let the Adversary retort all or any of these Arguments upon the Ordainers of Cranmer viz. those of the Romish Church and I will confess them Hereticks But it is clear that as all his Arguments as directed against Cranmer are too weak to prove what he would have so they return more forcibly upon themselves For their charge of irregularity upon Marriage we retort their irregularity by Concubinage and for that of Digamy we appeal to them whether they suffer not a Priest or Bishop to have one or mo Concubines rather then to be married once or twice For Cranmers recantation or condemning the Protestant Doctrine we retort the example of Liberius Bishop of Rome subscribing to Arrianism and it is strange that Champny should not remember that the Ordainers of Bishop Cranmer subscribed and swore the condemnation and ejection of Papal Autority and if some of them lived to repent it in Qu. Maries dayes so did Cranmer revoke his condemnation of the Protestant doctrine and sealed it with his Bloud For his Argument from the Autority condemning our Doctrine it was retorted upon them when we answered it For that of our going out from that Church it was shewn how it concerns them who keeping the same Place and Seat yet going out of the Doctrine of the Ancient Church are thereby concluded Heretical The last also falls back upon themselves who have nothing to prove their New Faith wherein they differ from other Churches but Lineal Succession from those first Catholic Roman Bishops from whom they have departed only keeping the same Place and Seat which they held Having concluded as he thinks by the former Arguments that Cranmer and the rest were in Heresie and Schism and therefore could not receive or lawfully use the power of Ordination he then excludes them from receiving all supply of that defect for saith he that must be by reconciliation to the Church confirmation by it as we see in the practice of the Ancient Church restoring Bishops that returned from Heresie But Granmer cannot shew any such reconciliation which indeed saith he was impossible there being no other Church in the World to which he could be reconciled but only that which he had forsaken viz. the Roman so he Answ This is nothing else but what he said above in his ninth cap. endeavouring to reduce our English Bishops to his impossibility of having the defect of their Ordination supplied which he said they were under by being ordeined by those we account Hereticks viz. Romish Bishops and the Answer to it was given * Cap. 4. Num. 16 17 18. above The summ of it was this That Cranmer if he contracted that Defect by being Ordained of Hereticks then he recovered the due use of his Orders by deposing the Heresie of his Ordainers That Cranmer was not alone but with him a whole National Church and that the actual and solemn reconciliation of such a Church with the Bishops of it to the whole body of the Catholic Church was fitting and of good use and example when the Catholic Church remained in such entire body and condition as was fit to receive such reconciliation But when it is otherwise with the state of the Catholic Church as it was when Arrians prevailed and now in the distracted condition of the whole Church such reconciliation is as not well feizable so not so necessary for a National Church Only it is necessary such a Church depose the Errors or Heresie it had contracted and profess Communion with all that do hold the Catholic Faith undefiled in such a measure as is needful not imposing any different doctrine they hold as condition of Communion with them CHAP. VII Of Bishops ordained under King Edward and the essential defect pretended to be in the form of their ordination and of presumption against it HIs 12. Chapter proceeds against those Bishops that were ordained in K. Edwards daies whom he charges not only with the same Heresie he did Bishop Cranmer as true indeed of the one as the other but with a special and that an essential defect in their Ordination what is that The Form of their Ordination by which they were consecrated was new and invented by certain Commissioners appointed by the King and therefore the Ordination was altogether nul and invalid We grant the Form was altered and different from that which before was used in the Roman Church but not new or changed as to that which concerned the substance of the Order 1. The Form of Ordination altered under K. Edward how For the work of those Commissioners was not to devise and invent a direct new Form but to purge it from Popish corruptions casting out what appeared to be either needless or superstitious additions and reteining what imported the substance of the Order or adding withal something to express more fully the purpose of the Order then collated according to the institution of it declared in the Word of God To such a work fitting Commissioners were appointed for number Twelve for quality Six Prelates and Six other learned in Gods Law as we find them in the Statute of 3.4 Edward 6. c. 12. It is too light that Champny laies hold on the word devise in their Commission and bids the Reader mark it as if they had power or went about to devise or invent a new Form on their own heads their work being to devise and consult what Romish additionals might be cut off what depravations purged out that so we might have a pure and just Form expressing more simply the substance and purpose and collation of the Order given 2. Mr. Mason having set down the Form together with
18. The gates of Hel shall not prevail S. Mat. 16. The spirit of Truth shall guide you into all Truth S. Joh. 16. and the like cannot be drawn to concern Councels but by many consequences and not at all to concern them in such an Infallible guidance as the Romanists would have 7. The assistance promised to them that meet in Christs Name Now to know the Importance of this place the promise and condition must be considered The promise of Christs being in the midst of them is made as we see to two or three even to the meanest Ecclesiastical meeting or Synod and therefore cannot assure that infallible guidance which among the Romanists is applied only to General Councels or to the Pope with his Consistory What then It must needs imply such assistance as is needful and sufficient Such as we acknowledg there can be no danger for any in the Church in submitting to her Definitions when and where such assistance is given 8. But for that we must look to the Condition required to be gathered together in the name of Christ viz. With due Autority from him and with mindes answerable to the end and purpose of their meeting that is with mindes free from worldly intents and designs and from all factious engagements seeking unfeinedly the glory of God and the propagation of the true Catholick faith and therefore setting before them the only Infallible Rule of Faith and Truth Gods Word attending to it with due heed and submission and with prayer for that is express in the Text to ask for assistance To such so gathered in the name of Christ the promise wil be made good and the issue wil be a declaration of the Truth in all matters of Belief and Worship 9. Now for our Submission The submission answerable were it certain they so met together in Christs name as it is certain the promise wil be made good to them if so met together no more would remain for us to do but to submit to their Definitions without any fear of danger or farther inquiry whether they be answerable to that Infallible Rule But we must needs say III. It is not certain that they which meet in Councels are so gathered together Sometimes it is certain and notorious that they are not as in the second Councel of Ephesius a packed faction prevailed to the advancing of the Entychian Heresy and in the Romish Councels for these later Ages the Papall power and faction hath managed and over-ruled all so apparently in their glorious Councel of Trent that it was often and openly complained of while the Councel was sitting and the decrees of that Councel not received in France for about 40. years after it was concluded Can we say such Councels are gathered in the Name of Christ or that the promise can belong to such and the Infallible assistance of Gods Spirit which the Romanists pretend can be given to such a company of Men so gathered together so overswayed with factious interests or to a Pope be he what he wil be for person so he be Pope For such to say Visum est Spiritui sancto nobi It hath seemed good to the Holy Ghost and to us what wants it of blasphemous arrogancy and what wants it of Simon Magus his sin to think the Holy Ghost can be bought with Money or bound to a Pope that hath bought his Chair and enters Simoniacally or to a company of Men whose Votes in Councel are purchased with Gold or golden hopes of preferment as it fared with a great part of them that met at Trent being either Titulars Popes Pensioners or bound to him upon like worldly concernments 10. But at the best where there is not evident cause of exception yet can there not be certainty that they which meet in Councel are so gathered in the Name of Christ with such minds purposes and endeavours as above required Now the Issue of the promise depends upon performance of the Condition of which performance though we may have a great presumption in regard of their learning and judgment and their high concernment as being answerable for mens souls besides the care and respect that God hath towards his Church yet can we not have such a certainty as simply and absolutely to ground submission of judgment and belief upon it and therefore we receive their Definitions concerning Faith and Worship not finally or chiefly upon the presumption we have of their performance or conformity to the condition of the promise but upon the evidence of that conformity which their Definitions have to the Infallible Rule It was the care of S. Paul and of the true Apostles and so it should be of all the Pastors of the Church by the demonstration of the Truth to commend themselves to every Mans Conscience that they have not handled the word of God deceitfully 2 Cor. 4.2 Upon this evidence or demonstration of Truth the Four first general Councels have been so generally submitted to so readily received by all good Christians 11. Submission and belief Conditionall and praevious or absolute and Final But fourthly lest that which is said of the Evidence and demonstration of Truth from Gods Word in order to assent or Faith be mistaken to a slighting of publick Autority and submission due to it because it may be also said and truly that such evidence made out of Gods Word by any man whatsoever requires and obtains such Assent we must know there is an Assent and belief properly due to the proposals of the Church or Doctrine of the Pastors and Teachers in it and that by vertue of their Office and Commission which they have to teach and rule others and that under so great a concernment as the giving account for their souls Only this Assent or belief is not at first absolute but conditional not final but previous and preparatory and so remains in the learner as a preparation till that Evidence or Demonstration come and advance it into a Divine Assent and final resolution grounded upon the revelation of Gods Word Or else it is Cashired upon the like Evidence to the contrary for we ought to submit and obey them til upon such Evidence we can say It is more right to hearken unto God then unto them Act. 4. and good reason seeing our submission to them stands upon their Autority and Commission which they have to teach and guide us therefore we must have a greater Autority against them from Gods word and seeing our judgment is not to be compared with theirs whose profession is the study or interpretation of Gods Word and whose lips preserve knowledge therefore we must have such Evidence of that greater Authority on our side that is apparent to any that can use his reason before we deny our submission to them But some may say if we cannot yeild submission of judgment and belief yet ought we to submit so far as not to publish it not to oppose
of the Supremacy belonging to Sovereign Princes and States And what Rule had they to go by in disobeying the Pope or their Subjects in obeying them but the Evidence of the Truth of the thing manifested to them by learned men Bishops and Pastors among them So when the same Pope by his several Breves forbad the taking of the Oath of Allegiance as contrary to the Catholic faith and many Priests notwithstanding with most of the Romish Catholicks in this Land held it Lawful and accordingly took it What Rule had they to go by in obeying their Prince against the Pope but the evidence of the thing or duty they naturally owed to their Sovereign which evidence with all the reasons of it is drawn up by Master William Howard an English Catholic as he stiles himself and published An. 1634. 28. Now for a general Councel when it can be had indeed we grant it to be the greatest and highest means of direction which Kings or any other can have in matters of Religion but still the limitation afore mentioned Quatonus docent c. takes hold of the Pastors of the Church gathered in Councel it being possible the major part should be swayed by factious or worldly interests as above in the first Chapter n. 9. and so give Kings and Emperours upon evidence of things unduly carried cause to use their Supreme power not for the confirming but forbidding of the Decrees as we shall presently see done by Theodosius against the second Councel of Ephesus and as Champny could not but know the Kings of France did against the Conventicle of Trent so Hen. call'd it forbidding the Decrees of it to be received for the space of 40. years For Anno 1598. we finde the Clergy assembled at Paris as the French History relates and the Archbishop of Tours in their name petitioning the King Hen. 4. to reform several disorders in the Church and that he would be pleased the Councel of Trent might be received and published in France with certain qualifications This was not at that time granted the King answering them in brief to this purpose that by the help of God he would settle the Church admonishing them in the mean time to look to their duty and he would study his In all this we have an evident demonstration of Regal Supremacy and that allowed by the French Clergy and this done upon no other Rule then the evidence of the thing that packing and faction which was apparent in that Councel There may be then Exceptions against the Romanists certain Rule And much was spoken tending to this pupose above cap. 1. Of Submission due to the Church 29. How Emperours shewed their Supremacy in matters of the Church and of Religion In the last place let us see what is answered to Master Masons Instances of godly Emperours making Lawes and taking Order in matters of Religion and of the Church To these Champny answers in his 16. Chapter First None of them ever excluded the Jurisdiction of the Bishop of Rome out of their Realms as this Oath doth pag. 557. True that none of them denyed him his Patriarchal Primacy known and bounded by the first general Councels neither would it have been denyed him in this Realm could he have conteined himself within the due bounds thereof but such a Papal Jurisdiction as was usurped by the Bishop of Rome for some Ages past those good Emperors never knew never would have endured If he can shew us they admitted such Jurisdiction or that the General Councels acknowledged it we will also acknowledg the Popish Bishops were unjustly deprived as to that point Secondly Those Emperors by their Laws did but confirm and in their doings about Church-affairs did but follow the Canons and judgment of former Councels This is the summe of his second answer And this is true of many of them but derogats nothing from their Supremacy for it only implyes Direction received which we acknowledg Kings and Emperours ought in Ecclesiastical matters to receive from the Pastors of the Church in or out of Councel It doth not infringe the Autority which they have both in commanding the Pastors of the Church to meet in Councel in taking an account of what is done and how and lastly in confirming their decrees and Canons as was before insinuated 30. Again That answer is not true of all the Laws and Actions of pious and good Emperors in and about matters of Religion or the Church as may appear by that which is cited by Mr. Mason by Bishop Bilson in his book of true subjection by Bishop Andrews against Tortus and by other Writers To instance in one which being urged by Mason Champny thought himself concerned to labour in the solving it The second Councel of Ephesus had by the prevalency of a stirring faction in it passed judgment for deposing the good Bishop Flavianus and advanced the Eutychian Error Hereupon Leo Bishop of Rome with other Bishops humbly supplicated the Emperour Theodosius that all things might stand in the same condition in which they were before any of those judgments till a greater number of Bishops could be gathered out of the whole World Ep. 43. and in another Epistle he thus bespeaks the Emperor The second Councel of Ephesus which cannot be called a Councel because held to the subversion of the Faith You most glorious Emperour aliud statuendo cassabis will make void or null by a contrary Decree for the love you bear the Truth c. In all this Three things are evident I. That a King or Emperour may and ought as he tenders the Truth of God reform or extirpate an Error or Heresie prevailing when it is made manifest to him by the information and advice of godly Bishops as here by Leo Bishop of Rome and other his fellow-Bishops who as he said joyned with him in the supplication although there be no foregoing Synodical judgment against the same Error as there had not yet been against the Eutychian Heresie II. That He may Null and make void the Judgment or Decree i. e. forbid it to be received of a Synod when manifested to him that it was carryed by faction to the subversion of the Faith as this of Ephesus was upon which reason the Kings of France as was said refused to receive the Decrees of Trent III. That the Emperour might and ought to call a greater number of Bishops together for the confirmation of the Truth and so the Councel of Calcedon was gathered by the Emperour Martianus Now see we how Champny bestirs himself to get through the passages of this story Leo saith he did Paternè hortari fatherly exhort the Emperor to defend the Truth as every good Prince should pag. 568. This though short of an humble supplication made to the Emperour is fair and we desire no more then that it be granted Princes may and should do so much within their Realms as the Emperour is here supplicated or exhorted to do And