to which the notes aboue specified doe agree Secondly he reasoneth thus The true and certaine notes whereby the Church is knowen are inseparable but there may be true Churches that hold not the entire and sincere profession of supernaturall trueths revealed in Christ therefore this profession is no note of the Church That there may bee true Churches without the entire sincere profession of the trueth of God appeareth by the examples of the Churches of Corinth Galatia and other to whom Paul wrote and gaue them the titles and names of the Churches of God and yet they erred in the matter of the resurrection and the necessity of the law of Moyses to be ioyned with the Gospel To the minor proposition of this argument we answere by a double distinction the first taken out of Stapleton that a multitude or company of Christians may be said to bee a true Church either onely because it hath the true nature essence of a Church or because besides that it hath all those things that pertaine to the integritie and plenitude thereof The second that there is a double sincerity and puritie of the profession of the trueth of God reuealed in Christ the first free from all damnable fundamentall and pertinacious errour the other from all errour whatsoever The former is an inseparable note of the true Church For there is no being of a Church to bee found where that sincerity and puritie of profession is not The later is a note of a pure and perfect Church and is inseparably proper vnto it So that proportionably sincerity and purity of profession is alwayes inseparably proper to the Church Absolute to the Church that is absolutely perfect and in an inferiour degree and sorte to that which is in any sorte a Church For seeing as Stapleton rightly affirmeth the true faith is the life of the Church it cannot be the true Church that pertinaciously erreth in the substance and maine grounds of the faith What is a fundamentall errour what that pertinacie that cannot be found in the true Church of God I will then make manifest when I come to speake of the nature of Schisme and Heresie His third reason hee proposeth in this sort Notes of the Church must be proper to the Church and such things as are not to bee found in any societie or companie of men besides but this sincerity and soundnesse of profession may bee found in other societies and companies of men besides namely amongst Schismatikes as appeared in the Luciferians and some others in the beginning of their schisme though for the most part the better to iustifie their schismaticall separation they adde heresie to schisme To the Maior proposition of this argument we answere that the notes of the Church are of two sorts either absolute full and perfect generally differencing and distinguishing it from all other societies whatsoeuer or onely from some certaine Those notes that absolutely generally distinguish the Church from all other societies and companies whatsoeuer are so peculiar to the true Church that they are not found any where else but they which doe distinguish it but onely from certaine are proper onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and respectiuely that is so that they are not found in any of those things from which they doe distinguish it Notes of the former sort are all those three things iointly concurring whereof I spake in the beginning to wit entire profession of sauing trueth and right vse of sacraments and vnion vnder lawfull Pastours These iointly cannot bee found among Pagans Iewes Heretikes Schismatikes nor any other seduced or misseled people whatsoeuer But the entire profession of sauing trueth singly and by it selfe is a note distinguishing the Church from Infidels Heretikes onely and so is not absolutely but respectiuely proper to the true Church so farre foorth that it is not found in any of these Fourthly he reasoneth that puritie of profession can be no note of the Church for that absolute puritie is not necessarily required to the being of the Church for that the Church may bee without it and that other purity free from essentiall and fundamentall errour is no note for that it doth not distinguish the Church from Heretikes For there haue beene and may be Heretikes which erre not in any matter directly fundamentall But who seeth not that hee reasoneth sophistically from an imperfect diuision of the puritie of the Churches profession For there are three sorts of it the first absolute and that is not necessarily required in the being of the Church the second free from fundamentall and essentiall errour and that is necessarily required in the Church and company of right beleeuers but it is not peculiar to it for it may bee found among Heretikes and a third free from pertinacious errour and that is euer found in the true Church and neuer among Heretikes It is this last kind of puritie of profession which wee make a note of the Church Lastly hee endeauoureth to improoue the notes assigned by vs for that notes must not onely bee inseparable and peculiar but they must be such as may not be challenged or pretended by any other As if he should thus say I may not direct my man to seeke out one whom I desire to speake with beeing in company with two or three more by this note that hee is the tallest man of the company though euidently he bee so if any one of the rest foolishly imagine himselfe as tall or taller Or by wearing a garment of some certaine colour or die because some one or other not exactly distinguishing the diversities of colours may thinke himselfe to haue the like But saith he they must be so proper that no other must pretend or challenge them with any probabilitie This likewise is false euen in the notes which himselfe bringeth for who knoweth not that the Grecians others pretend Antiquitie Succession Vniversality and the like aswell as the Church of Rome and that not without all probabilitie Thus wee see how weakely this great Champion hath performed that which he vndertooke CHAP. 4. Of Stapletons reasons against our notes of the Church LEt vs see if Stapleton quitte himselfe any better His first reason is taken from the vncertainety of our doctrine in this sorte The doctrine of the Protestants is most vncertaine doubtfull and full of contradiction therefore they doe vnaduisedly make trueth of doctrine a note of the Church for the notes of the Church must be constant and perpetuall The Antecedent of this Argument We reiect as most false and calumnious For the whole course of our doctrine is most constant and certaine as shall appeare by that which followeth That which hee alleadgeth that we agree not touching the nature qualitie and members of the Church is sufficiently refuted by that which I haue already deliuered touching that matter in the former part Secondly he reasoneth from our confession for saith he Calvin and Melancthon
Chap. 2. Of the sufficiencie of the Scripture 232. Chap. 3. Of the originall text of Scripture of the certainty and truth of the originals and of the authority of the vulgar translation 238. Chap. 4. Of the translating of the Scripture into vulgar languages and of the necessitie of hauing the publique liturgie and prayers of the Church in a tongue vnderstood ibid. Chap. 5. Of the three supposed different estates of meere nature grace and sinne the difference betweene a man in the state of pure and meere nature and in the state of sinne and of originall sinne 250. Chap. 6. Of the blessed virgins conception 264. Chap. 7. Of the punishment of originall sin and of Limbus puerorum 270. Chap. 8. Of the remission of originall sinne and of concupiscence remaining in the regenerate 272. Chap. 9. Of the distinction of veniall and mortall sinne 277. Chap. 10. Of free will 279. Chap. 11. Of iustification 290. Chap. 12. Of merit 324. Chap. 13. Of workes of supererogation and Counsels of perfection 331. Chap. 14. Of Election and Reprobation depending on the foresight of something in the parties elected or reiected ibid. Chap. 15. Of the seauen Sacraments 332. Chap. 16. Of the being of one body in many places at the same time ibid. Chap. 17. Of transubstantiation 333. Chap. 18. Touching orall Manducation 334. Chap. 19. Of the reall sacrificing of Christs body on the Altar as a propitiatory sacrifice for the quicke and dead 335. Chap. 20. Of remission of sinnes after this life ibid. Chap. 21. Of Purgatory 336. Chap. 22. Of the Saints hearing of our prayers 337. Chap. 23. Of the superstition and idolatrie committed formerly in the worshipping of Images 338. Chap. 24. Of Absolution ibid. Chap. 25. Of Indulgences and Pardons 339. Chap. 26. Of the infallibility of the Popes iudgment 340. Chap. 27. Of the power of the Pope in disposing the affaires of Princes and their states ibid. The fourth Booke is of the Priuiledges of the Church CHAP. 1. OF the diuerse kindes of the priuiledges of the Church and of the different acceptions of the name of the Church 343. Chap. 2. Of the different degrees of infallibility found in the Church 344. Chap. 3. Of the meaning of certaine speaches of Caluine touching the erring of the Church 345. Chap. 4. Of their reasons who thinke the present Church free from all error in matters of faith 346. Chap. 5. Of the promises made vnto the Church how it is secured from errour of the different degrees of the obedience wee owe vnto it 348. Chap. 6. Of the Churches office of teaching and witnessing the truth and of their errour who thinke the authority of the Church is the rule of our faith and that shee may make new articles of faith 350. Chap. 7. Of the manifold errors of Papists touching the last resolution of our faith and the refutation of the same 351. Chap. 8. Of the last resolution of true faith and whereupon it stayeth it selfe 355. Chap. 9. Of the meaning of those words of Augustine that he would not beleeue the Gospell if the authority of the Church did not moue him 358. Chap. 10. Of the Papists preferring the Churches authority before the Scripture ibid. Chap. 11. Of the refutation of their errour who preferre the authority of the Church before the Scripture 359. Chap. 12. Of their errour who thinke the Church may make new articles of faith 361. Chap. 13. Of the Churches authority to iudge of the differences that arise touching matters of faith 362. Chap. 14. Of the rule of the Churches iudgment 364. Chap. 15. Of the Challenge of Papists against the rule of Scripture charging it with obscurity and imperfection 365. Chap. 16. Of the interpretation of Scripture and to whom it pertaineth 366. Chap. 17. Of the interpretation of the Fathers and how farre wee are bound to admit it 368. Chap. 18. Of the diuerse senses of Scripture 369. Chap. 19. Of the rules we are to follow and the helpes wee are to trust to in interpreting the Scriptures 372. Chap. 20. Of the supposed imperfection of Scriptures and the supply of Traditions 373. Chap. 21. Of the rules whereby true Traditions may be knowne from counterfeit 378. Chap. 22. Of the difference of bookes Canonicall and Apocryphall ibid. Chap. 23. Of the Canonicall and Apocryphall bookes of Scripture 379. Chap. 24. Of the vncertainty and contrariety found amongst Papists touching books Canonicall and Apocryphall now controuersed 382. Chap. 25. Of the diuerse editions of the Scripture and in what tongue it was originally written 385. Chap. 26. Of the Translations of the old Testament out of Hebrew into Greeke 387. Chap. 27. Of the Latin translations and of the authority of the vulgar Latine 388. Chap. 28. Of the trueth of the Hebrew Text of Scripture 390. Chap. 29 Of the supposed corruptions of the Greeke text of Scripture ibid. Chap. 30. Of the power of the Church in making Lawes 393. Chap. 31. Of the bounds within which the the power of the Church in making lawes is contained and whether shee may make lawes concerning the worship of God 394. Chap. 32. Of the nature of Lawes and how they binde 397. Chap. 33. Of the nature of Conscience and how the conscience is bound ibid. Chap. 34. Of their reasons who thinke that humane Lawes do binde the Conscience 399. The fifth booke is concerning the diuers degrees orders and callings of those men to whom the gouernment of the Church is committed CHAP. 1. OF the Primitiue and first Church of God in the house of Adam the Father of all the liuing and the gouernement of same 409. Chap. 2. Of the dignity of the first borne amongst the sonnes of Adam and their Kingly and Priestly direction of the rest 410. Chap. 3. Of the diuision of the preeminences of the first borne amongst the sonnes of Iacob when they came out of Aegypt and the Church of God became Nationall 411. Chap. 4. Of the separation of Aaron and his sonnes from the rest of the sonnes of Leui to serue in the Priests office and of the head or chiefe of that company 412. Chap. 5. Of the Priests of the second ranke or order 413. Chap. 6. Of the Leuites 414. Chap. 7. Of the sects and factions in religion found amongst the Iewes in latter times ibid. Chap. 8. Of Prophets and Nazarites 416. Chap. 9. Of Assemblies vpon extraordinary occasions 417. Chap. 10. Of the set Courts amongst the Iewes their authority and continuance 418. Chap. 11. Of the manifestation of God in the flesh the causes thereof and the reason why the second Person in the Trinity rather tooke flesh then either of the other 423. Chap. 12. Of the manner of the vnion that is between the Person of the Sonne of God and our nature in Christ and the similitudes brought to expresse the same 429. Chap. 13. Of the communication of the properties of eyther nature in Christ consequent vpon the vnion of them in his Person
of the Church either actually as they that are already called or potentially and according to the purpose of Gods will as they that are elect and not yet called CHAP. 9. Of the difference of them that are in and of the Church BY that which hath beene said that none but the elect are of the Church in that principall and high degree before mentioned wee may easily vnderstand their true meaning and the truth of their meaning who say that Hypocrities wicked men and castawaies are in but not of the Church Puto saith Augustine me non temerè dicere alios sic esse in domo Dei vt ipsi etiam sint domus Dei alios sic esse in domo Dei vt non pertineant ad compagem domus nec ad societatem frugiferae pacificaeque iustitiae I thinke I may very advisedly and considerately say some are in such sort in the house of God that they also are the house of GOD and that some are so in the house of God that they pertaine not to the frame and fabricke of it nor to the societie and fellowship of fruitfull and peaceable righteousnesse Of them that are in the Church there are three sorts For there are some onely numero some numero merito some numero merito electione that is there are some that only in externall profession some that in profession and affection and some that in profession and affection with neuer altering resolution ioyâ—… themselues to the companie of the beleeuers and haue their hearts knit vnto God for euer As the elect of God called according to his purpose these are intrinsecus in occulto intus as Augustine speaketh and whosoeuer are thus in the Church are most fully of the Church and are of the speciall number of them that communicate in the most pretious effects and most happie benefits of effectuall and sauing grace In the two former sorts many are in the Church which though they be also of the Church in that they haue fellowshippe in some outward things with the elect and chosen servants of God yet principally fully and absolutely are not of it nor of that speciall number of those that haue part in the benefits of effectuall and sauing grace CHAP. 10. Of the visible and invible Church HEnce it commeth that we say there is a visible and invisible Church not meaning to make two distinct Churches as our adversaries falsly and maliciously charge vs though the forme of words may seeme to insinuate some such thing but to distinguish the diuers considerations of the same Church which though it be visible in respect of the profession of supernaturall verities reuealed in Christ vse of holy Sacraments order of Ministerie and due obedience yeelded therevnto and they discernable that doe communicate therein yet in respect of those most pretious effects and happie benefits of sauing grace wherein onely the elect doe communicate it is inuisible and they that in so happie gratious and desireable things haue communion among themselues are not discernable from others to whom this fellowship is denied but are knowen only vnto God That Nathaniell was an Israelite all men knew that he was atrue Israelite in whom was no guile Christ only knew The persons then of them of whom the Church consisteth are visible their profession knowen euen to the profane and wicked of the world and in this sort the Church cannot be inuisible neither did any of our men teach that it is or may be For seeing the Church is the multitude of them that shall be saued and no man can be saued vnlesse he make confession vnto salvation for faith hid in the heart and concealed doth not suffice it cannot be but they that are of the true Church must by the profession of the truth make themselues knowen in such sorte that by their profession and practise they may be discerned from other men Notwithstanding because the truth and excellency of the faith and profession of Christians is not discerned by the light of nature but of faith alone the excellencie of this societie of Christians aboue other profane companies in the world and their happinesse that are of it is invisible hidden and vnknowen to naturall men and is knowen only to them that are spirituall and who they are that haue fellowshippe among themselues not only in the profession of heavenly verities and outward meanes of saluation but also in the benefits of effectuall and sauing grace is knowen neither to the naturall nor spirituall man but to God alone If any man shall further vrge that Luther and some other that were in the beginning of the reformation of the Church did thinke the Church to bee sometimes inuisible not only in those respects aboue specified but euen in the truth of profession and practise of those things that to saluation are necessarie wee denie that any such thing can bee collected out of any of their writings which they haue left vnto posterity For how should there be a Church in the world the perpetuity whereof they all most constantly defend and none found to professe the sauing truth of God which all are bound to doe that looke for saluation But this surely both they and we doe teach that though alwaies the open knowen and constant profession of saving truth bee preserved and found amongst men and the ministerie of saluation continued and knowen in the world For how should there be a Church gathered without a ministerie that yet sometimes errors and heresies so much preuaile that the most part not onely of them that apparantly are without but euen of them also that hold and possesse great places of office and dignitie in the Church of God either for feare flatterie hope of gaine or honour or else misseled through simplicitie or directly falling into errour and heresie depart from the soundnesse of Christian faith so that the sincerity of religion is vpholden and the truth of the profession of Christians defended and maintained but only by some few and they molested persecuted and traduced as turbulent and seditious men enimies to the common peace of the Christian world In this sense then the Church is said to be sometimes invisible not because there are none seene knowen or found that professe the truth of God but because euen in that company which is the true church of God many and those the greatest are carried into errour so that but some few and they such as if we should judge by outward appearance are most vnlike to vphold and maintaine the truth are left to defend the same multitude authority reputation and opinion of greatnes in others obscuring them in such sort that they which measure things by outward appearance can possibly take no notice of them This was the state of the Christian world in the time of Athanasius when in the Councell of Seleucia and Ariminium the Nicene faith was condemned and all the Bishops of the whole
it selfe the note of Antiquitie because it hath long continued and beene before others in the profession of Christianitie but besides it is required that it haue aunciently and ever holden the doctrine of trueth This is specially to be noted against old heresies whereof some began in the Apostles times And hee saith of the Churches of Greece Aethiopia and Armenia that though their Antiquitie did reach as high as the Apostles times yet notwithstanding propter doctrinae novitates postea inuentas veram antiquitatem non habent because they haue brought in newe doctrine they haue no true Antiquitie CHAP. 6 Of Succession HItherto we haue spoken of Antiquitie which they make the first note of the Church It followeth in the next place that wee speake of Succession The ministerie of pastours and teachers is absolutely and essentially necessary to the being of the Church For how should there be a Church gathered guided and gouerned without a ministerie Therefore the ministery of those whom God sanctified to himselfe to teach instruct and gouerne his people is an essentiall marke and note of the Church as wee haue already shewed Now because the Church is not to last onely for some short time so to cease but to continue to the end of the world this ministery must continue likewise which because it cannot continue in the same persons all being subiect to death it is necessary that when some faile others possesse the places they formerly held which is to Succeede Neither is this Succeeding of one into the place of another necessary onely by reason of that failing which is by death but because the places of sacred ministery must not be vnfurnished if either the wickednesse of them that are in place cast them out or their weakenesse cause a voluntary relinquishment of their office and standing others must succeede Lawfull and holy ministery therefore is an inseparable and perpetuall note of a true Church for no Church can be without it but Succession not so For the Churches in the first establishment in the Apostles time had it not and many Churches which in sundry ages since haue beene founded had none their Bishops being the first and succeeding none in those episcopall chaires wherein they sate If therefore we should cauill against them as they doe against vs wee might deny Succession to bee a note of the Church because there haue beene and may be true Churches without it as all at the first in the beginning of Christianity and all others since newly founded in their first beginnings But because wee knowe they make not Succession of pastours and Bishoppes a note of the Church absolutely considered but of that which being formerly established is still to bee continued by multitudes of men and people continually succeeding and comming into the places of others that went before them in the same profession of Christianity Let vs see whether Succession of Bishops and pastours may truely be sayd to be a note of the Church Absolutely and without limitation doubtlesse it is not For there may bee a continued Succession of Bishoppes where there is no true Church as at this day amongst the Grecians Armenians and Aethiopians which yet are not the true Churches of GOD in the opinion of them that plead for succession Bellarmine therefore sayth that Succession is inseparable so that there can bee no Church without it but that it is not proper so that wheresoeuer it is found we may assure our selues that there is the Church so forgetting himselfe who requireth in the notes that they be proper and rejecteth our note of purity of doctrine free from pertinacious errour because it may be found among schismatickes though it be inseparable and the true Church cannot be without it But Stapleton handleth this point of Succession much better For hee saith that Succession is an inseparable and proper note of the true Church but not euery Succession but that which is true and lawfull Let vs therefore see what hee requireth to make a true and lawfull Succession First there must be a place voide by resignation deprivation or death Secondly they that succeede must haue election and ordination from them to whom it appertaineth to elect and ordaine Thirdly they must not depart from the faith that was formerly holden by them that went before vnlesse any of them did first decline and goe aside from the way of the first and most auncient that held those places before and therefore in the catalogue of Bishops succeeding one another in each seuerall See wheresoeuer any first began to teach any new and strange doctrine different from that which was formerly deliuered the thread and line of succession was by him either wholly broken or some-what endaungered according to the quality of the errour and the manner of defending and maintaining the same So that this is all which Stapleton saith that wheresoeuer wee finde a Church once established vnder a lawfull ministery in the vndoubted profession of the trueth if afterwards there be a Succession of Pastours and Bishoppes in the same place and that none of them depart from the faith of the former that so it may be evident that what faith was first holden is still holden by them that presently are in place there wee may assure our selues to find the true Church Thus still wee see that truth of doctrine is a necessary note whereby the Church must be knowen and discerned and not ministery or Succession or any thing else without it But saith he the people must not judge which is true doctrine and which is false by the particular consideration of the things themselues but onely by the newnesse strangenesse contrarietie it hath with that which they haue learned of their pastours guides forefathers He alloweth then a kind of judgement to the vulgar sort who must discerne which is the true doctrine which is the false though not by particular consideration of the things themselues that are taught yet by the newnesse strangenesse of them Touching the judgement the people of God ought to haue of the doctrine of Christianity I will speake when I come to the fourth part of my first and generall diuision In the meane while it sufficeth that not bare naked Succession but true lawfull wherein no new or strange doctrine is brought into the Church but the auncient religiously preserved is a marke note or character of the true Church CHAP. 7. Of the third note assigned by them which is Vnitie THe third note of the Church assigned by them is Vnity There are many sorts degrees of Vnity found in the Church The first in respect of the same beginning and originall cause which is GOD that hath called vs to the fellowshippe of his Sonne and to the hope of eternall life 10. 6. No man commeth vnto me vnlesse my father draw him The 2d in respect of the same last end wherevnto all they that are of the Church doe
which the Romanists now teach nor power of nature to doe the workes of the Lawe according to the substance of the things commanded though not according to the intention of the Law-giuer to loue God aboue all and to do actions morally good or not sinfull without concurrence of speciall grace nor election and reprobation depending on the foresight of some thing in vs positiue or priuatiue nor merit of congruence and condignity nor workes of supererogation nor counsels of perfection as they now teach nor iustification by perfection of inherent qualities nor vncertainty of grace nor seaven Sacraments properly so named nor locall presence nor Transubstantiation nor orall manducation of the body of Christ nor reall sacrificing of it for the quick the dead nor remission of sinnes after this life nor tormenting of the soules of men dying in the state of saluation in a part of hell hundred of yeares by divels in corporall fire out of which prayer should deliver them nor that the Saints heare our prayers know or are acquainted with our particular wants nor the grosse Idolatry in those times committed and intollerable abuses found in the number fashion and worship of their images nor their absolution as now they define it nor treasure of the Church growing out of the superfluitie of Saints merits not rewardable in themselues to be disposed by the Pope for supplie of other mens wants to release them out of Purgatorie by way of indulgence nor the infallibility of the Popes iudgment and plenitude of his power such and so great that he may depose Princes and dispose of their crownes and dignities and that whatsoeuer he doth he may not be brought into order or deposed by authority of the whole Christian world in a generall Councell These are the errours which wee condemne and our adversaries maintaine and defend these wee are well assured were not the doctrines of that Church wherein our Fathers liued and dyed though wee do not deny but they were taught by some in that Church All these we offer to proue to be errour in matter of our Christian faith and that seeing wee could no longer haue peace with our adversaries but by approuing these impieties wee had iust cause to divide our selues from them or to speake more properly to suffer our selues to be accursed anathematized and rejected by them rather than to subscribe to so many errours and heresies contrary to the Christian and Catholike verity CHAP. 8. Of the true Church which and where it was before Luthers time THus then it appeareth which wee thinke to haue beene the true Church of God before Luther or others of that sort were heard of in the world namely that wherein all our Fathers liued and died wherein none of the errours reproued by Luther ever found generall vniforme and full approbation in which all the abuses remoued by him were long before by all good men complained off and a reformation desired And therefore though wee accknowledge Wickliffe Husse Hierome of Prague and the like who with great magnanimity opposed them selues against the Tyranny of the See of Rome and the impiety of those who withheld the trueth of God in vnrighteousnesse who being named Christians serued Antichrist as Bernard complained of some in his time to haue beene the worthy servants of God and holy martyrs and confessours suffering in the cause of Christ against Antichrist yet doe wee not thinke that the Church of God was found onely in them or that there was no other appearance of succession of Church and ministerie as Stapleton and other of that faction falsely impute vnto vs. For wee most firmely beleeue all the Churches in the world wherein our Fathers liued and died to haue beene the true Churches of God in which vndoubtedly salvation was to be found and that they which taught embraced and beleeued those damnable errors which the Romanists now defend against vs were a faction only in the Churches as were they that denied the resurrection vrged circumcision and despised the Apostles of Christ in the Churches of Corinth and Galatia If any of our men deny these Churches to haue beene the true Churches of of God their meaning is limitted in respect of the prevailing faction that was in the Church and including them and all the wicked impieties by any of them defended in which sense their negatiue is to bee vnderstood For howsoever the Church which is not to be charged with the errours and faults of all that in the midst of her did amisse held a sauing profession of the trueth of God yet there were many and they carrying the greatest shew of the Church that erred damnably and held not a sauing profession of diuine trueth wherevpon Gerson sayth that before the councell of Constance the false opinions touching the power of the Pope did fret like a Canker preuailed so far that he would hardly haue escaped the note of heresie that had said but halfe so much as was defined in the Councell of Constance by the vniuersall consent of the whole Christian world Gregorius Ariminensis sheweth that touching the power of nature to doe things morrally good and to fulfill the law without concurrence of speciall grace touching the workes of infidels predestination reprobation and punishments of originall sinne the heresies of Pelagius were taught in the Church and that not by a few or contemptible men but so manie and of soe great place that he almost feared to follow the doctrine of the Fathers and oppose himselfe against them therein The same doth Gerson report concerning sundry lewd assertions preiudiciall to the states of Kings and Princes which the Councell of Constance could not bee induced to condemne by reason of a mighty faction that preuailed in it though many great ones much urged it and though they made no stay to condemne the positions of Wicklife and Hus seeming to derogate from the state of the Clergie though many of them might carry a good and Catholike sense if they might haue found a fauourable construction Whereupon he breaketh into a bitter complaint of the partialities and vnequall courses holden in the Church and protesteth that he hath no hope of a reformation by a councell things standing as they then did The like complaint did Contarenus make in our time that if any man did debase the nature of man deiect the pride of sinnefull flesh magnifie the riches of the grace of God and vrge the necessity of it hee was iudged a Lutheran and pronounced an Hereticke though they that gloried in the name of Catholikes were themselues Pelagian heretickes if not worse then Pelagians Alas saith Occam the time is come the blessed Apostle Saint Paule 2. Timoth. 4 prophecied of When men will not suffer wholesome doctrine but hauing their eares itching after their owne lustes get them a heape of Teachers turning their eares from the trueth and being giuen vnto fables This Prophecie is altogether fullfilled in our
proue he must reason thus The custome of praying to deliuer the soules of men out of the paines of Purgatory is the custome and practise which the Romane Church defendeth and Calvin impugneth but this custome Calvine confesseth to haue beene in vse more then a thousand and three hundred of yeares since therefore he acknowledgeth the doctrine and practise of the Romane Church to be most ancient and to haue beene receiued a thousand three hundred yeares agoe The Minor proposition of this reason is false and Calvin in the place cited by Bellarmine protesteth against it most constantly affirming that the Fathers knew nothing of Purgatorie and therefore much lesse of prayer to deliuer men from thence But Bellarmine will reply that the custome of praying for the dead was most auncient We answere The custome of remembring the departed naming their names at the holy Table in the time of the holy mysteries offering the Eucharist that is the sacrifice of praise for them was a most ancient and godly custome neither is it any way disliked by vs. And surely it appeares this was the cause that Aerius was condemned of hereticall rashnesse in that he durst condemne this laudable and auncient custome of the commemoration of the dead In this sort they did most religiously obserue and keepe at the Lords Table the commemoration of all the Patriarches Prophets Apostles Evangelists Martyrs confessours yea of Mary the Mother of our Lord to whom it cannot be conceiued that by prayer they did wish deliuerance out of Purgatorie sith no man euer thought them to be there but if they wished any thing it was the deliuerance from the power of death which as yet tyranniseth ouer one part of them the speedy destroying of the last enemy which is death the hastning of their resurrection and joyfull publique acquitall of them in that great day wherein they shall stand to bee judged before the Iudge of the quicke and dead This was the practise of the whole church and this the meaning of their commemorations and prayers which was good and no way to be disliked Notwithstanding it is most certaine that many particular men extended the meaning of these prayers farther and out of their owne private errours and fancies vsed such prayers for the dead as the Romanists themselues I thinke dare not justifie and so it is true that Calvin saith that many of the Fathers were led into errour in this matter of prayer for the dead and not that all as if the whole Church had fallen from the truth as Bellarmine falsely imputeth vnto Calvin who saith no such thing First therefore it was an opinion of many of the Fathers that there is no judgment to passe vpon men till the last day that all men are holden either in some place vnder the earth or else in some other place appointed for that purpose so that they come not into heauen nor receiue the reward of their labours till the generall iudgement Out of this conceipt grew that prayer in Iames his Liturgie that God would remember all the faithfull that are fallen asleepe in the sloepe of death since Abell the iust till this present day that he would place them in the land of the liuing c. And the like are found in the masse booke Of this opinion was Iustin Martyr Tertullian Clemens Romanus Lactantius Victorinus Martyr Ambrose Iohannes Romanus Pontifex and sundry other The second opinion was that men may be deliuered from the punishments of sinne after this life if they die in the profession of the true faith how vvickedly soeuer they liued or at least if the punishment of such bee eternall and cannot be ended yet it may be deferred or mitigated How many of the Fathers were in this errour and made prayers for the dead vpon this false perswasion that all Christians how wickedly soeuer they liued may find mercy at Gods hands in the world to come at the entreatie of the liuing they that haue read any thing can soone report Thirdly whereas there are three estates of the soules of men the first in the body the second when they are seuered from the body and stand before God immediately and instantly vpon the dissolution and the third after they haue receiued their particular iudgement the godly doe not onely recommend them vnto God while they are yet in their bodies but when departing thence they goe to stand before the iudgement seate of God they accompany them with their prayers and best good wishes euen to the presence of the Lord. Hence were all those prayers that were vsed on the dayes of the obites of the Saints conceiued respectiuely to their passage out of this world and the dangers they doe by the goodnesse of God escape in that fearefull houre of their dissolution which prayers were againe repeated in the anniuersarie remembrances of their obites Of this sorte was that prayer in the Masse booke Libera Domine animas omnium fidelium defunctorum de poenis inferni de profundo lacis libera eas de ore leonus ne absorbeat eas tartarus ne cadant in obscurum c. Deliuer O Lord the soules of all faithfull ones departed from the paines of hell and the deepe Lake deliuer them from the month of the Lion that hell swallow them not up and that they fall not into the dungeons of vtter darkenesse How hard this was to vse these prayers in a set course in the dayes wherein they did only commemorate and represent the dayes of mens departure hence and so to pray for them long after their death as if they were but euen then in the passage and so in daunger of falling into the hands of their ghostly enimies and not yet secure and assured of their eternall future state which yet Bellarmine confesseth is the best construction can be made of them I leaue to the consideration of the wise These are the seuerall kindes of praying for the dead all which I hope Bellarmine dareth not justifie but for the Romish manner of praying for the dead it hath no certaine testimony of Antiquitie no man euer thinking of Purgatorie till Augustine to avoide a worse errour did doubtingly run into it after whom many in the Latine Church embraced the same opinion but the Greeke Church neuer receiued it to this day Thus then we see how vniustly Calvin is traduced by Bellarmine in this matter of prayer for the dead and how weakely he prooues that it is confessed that their opinion and the doctrine of Antiquitie is the same His next challenge is scarce worth the mentioning much lesse the refuting Caluin saith the Fathers were farre from the popish errour touching merites and that yet they vsed the word whence men haue since taken occasion of errour Therefore hee dissenteth from all Antiquity and acknowledgeth the Romane faith to bee the auncient faith and religion Truely I am weary in following
hee beleeueth whatsoeuer the judgement of the Pope bee And yet the same men which thus teach doe say it is no matter of faith to acknowledge or not to acknowledge the infallibility of the Popes judgement and that a man may bee a true Catholicke that thinketh the Pope may erre These two assertions are directly contradictorie The first they embrace because they find the authoritie Papall to be the surest stay of all their false faith and Antichristian profession and the second they are forced vnto because they dare not condemne so many famous renowned and great Divines as haue beene of that opinion as Durandus Gerson Cameracensis Almaine Waldensis and innumerable moe By this their contradicting of themselues not yet knowing whereon to ground their faith it is evident they haue no faith at all Secondly if wee should graunt them to haue any faith yet will it bee found to be Sophisticall or meerely humane For the reason ground and cause of their perswasion touching things Divine is the testimony of the Church infallibly led into all truth and that there is a Church thus ledde into all trueth whose testimony is vndoubtedly certaine and true they beleeue because the Church telleth them so as if a man should beleeue the reports of such a man because he is wise faithfull and honest and beleeue him to be so onely because he saith so To avoide this Sophisticall circulation sundry of the Schoolemen doe freely confesse that the ground of their faith is nothing else but the multitude and consent of men nations and people agreeing in the profession of it and consequently that it is meerely an humane perswasion and that they haue no faith at all which alwayes stayeth it selfe vpon the certainty of the first trueth Thirdly they teach that mortall men are neuer bound to giue GOD thankes for the greatest benefite that is bestowed on them in this world Nay that to giue him thankes for it were grievous sinne This is most evident for the greatest benefite of all other is justification but for this no man may giue God thankes because no man knoweth whether hee hath receiued it or not nor can assure himselfe of it without intollerable and inexcusable presumption Nay some of these seducers are not ashamed to write that euery man is bound to doubt of it with so fearefull doubting as may cause trembling applying that place of the Apostle to that purpose Worke out your saluation with feare and trembling Now I thinke hee which should come to God and giue him thankes for that which whether hee hath receiued or not hee is so doubtfull that he trembleth for feare should but mocke God and mistake his owne meaning Fourthly they hold that Paul and so many more as knew certainely they were in state of justification did sinne damnably in saying the Lords Prayer and that they did as foolishly as if a man should come to God and aske of him the creation of the world which was made long agoe CHAP. 46. Of the efficacie of the Churches doctrine THus were it most easie for vs to shew in many other particulars that the course of their doctrine is full of palpable absurdities But let these few instances suffice and let vs passe from the sanctity of the Churches doctrine to that the Iesuite addeth touching the efficacy of it where he affirmeth two things the first that heretickes neuer conuert any from infidelity to the faith the second that the Church of Rome hath conuerted This which the Iesuite so confidently deliuereth is partly false and partly to no purpose at all For whereas hee sayth heretickes neuer convert any from infidelity to Christianity the conuersion of the Moscouites by the Greeke Church at that time when it was in his iudgment hereticall and schismaticall abundantly refuteth him besides some other examples that might be alleadged Touching the other part of his speech that the Church of Rome hath conuerted many nations to the faith it maketh nothing to the purpose For wee haue already shewed that wee doubt not but the Church in which the Bishop of Rome with more than Lucifer-like pride exalted himselfe was notwithstanding the true Church of God that it held a sauing profession of the trueth in Christ and by force thereof did conuert many from errour to the way of trueth yet was not the state of that Church such but that a damnable faction of wicked ones was found in the midst of it who being the vassals of that cursed Antichrist adulterated the trueth of God and brought his people into a miserable estate holding men in worse then Babylonical captiuity These men the Romanists succeed at this day For the clearing of this matter see that which I haue noted before to this purpose CHAP. 47 Of the Protestants pretended confession that the Romane Church is the true Church of God THe next note whereby Bellarmine endeuoureth to proue the Romish Synagogue to be the true Church of God is our owne confession Surely if he can proue that we confesse it to be the true Church he needeth not vse any other arguments Let vs see therefore how hee proueth that we confesse the Romane Church to be the true Church of God Luther sayth he clearely yeeldeth it Caluin and others in effect acknowledge the same This wee deny for neither Luther nor Calvin nor any of vs doe acknowledge that the Popish religion is true religion or the Romish faction the Orthodoxe Church of God It is true indeede that Luther writing against the Anabaptists doth affirme that the life of true Christianity was preserued in the middest of those Churches wherein the Pope did formerly tyrannize which thing we haue more fully cleared before But that any part of that doctrine the reformed Churches haue reiected was to be accounted the doctrine of the Church or that those wicked ones in whose steppes the Romanists at this day doe insist peruerting the strait wayes of God and adulterating his heauenly trueth were liuely members of the Church Luther did neuer so much as dreame That which is alleadged out of Caluin touching Bernard and other holy men liuing dying in the Romane Church is to no purpose For we neuer doubted but that the Churches wherein those holy men did liue and die were the true Churches of God and held the sauing profession of heavenly trueth though there were innumerable in the middest of them that adulterated the same to their endlesse perdition whose successours the Romanists are at this day There is therefore a great difference to be made betweene the Church wherein our Fathers formerly liued and that faction of the Popes adherents which at this day resist against the necessary reformation of the Churches of God and make that their faith and religion which in former times was but the priuate and vnresolued opinion of some certaine onely In former times a man might hold the generall doctrine of those Churches wherein our Fathers liued and be
into the knowledge of all truth without any mixture of ignorance errour or danger of being deceiued Let vs come therefore to the second acception of the name of the Church as it comprehendeth onely all those beleeuers that are and haue beene since the Apostles time The whole Church taken in this sort may bee ignorant in sundry things which though they bee contained within the compasse of revealed truth yet are not of necessitie to be expressely knowne by all that will be saued but that the whole Church in this sort conceiued should erre in any thing of this nature it is impossible seeing errour which is an aberration declining or swaruing from the truth once deliuered necessarily implyeth a kinde of particularity and novelty Neither onely is the whole Church comprehending all the beleeuers that are and haue beene since the Apostles time freed from errour in matter of faith But wee thinke it impossible also that any errour whatsoeuer should be found in all the Pastors and guides of the Church thus generally taken Secondly though there may be some question whether any errour may be found in all them whose writings now remaine yet because they haue all written of nothing but that which is absolutely necessary to bee knowne for the attayning of euerlasting saluation and that was euer generally receiued it is not possible they should all be convinced of errour Thirdly though all whose writings remaine haue not written of a thing yet if all that mention it doe constantly consent in it and their consent be strengthened by vniuersall practise wee dare not charge them with errour Yea though their consent be not strengthened by such practise if it be concerning things expressed in the Word of trueth or by necessary and evident deduction to be demonstrated from thence we thinke no errour can be found in all them that speake of things of that nature if in euery age of the Church some be found to haue written of them But in things that cannot be clearely deduced from the rule of faith and word of diuine and heauenly trueth wee thinke it possible that all that haue written of such things might erre and be deceiued This matter is excellently handled by Pererius Augustinus Eugubinus Cornelius Iansenius Hieronymus ab Oleastro who hold it probable that Paradise doth not remaine in originall beauty notwithstanding the consent of all the auncient that haue written of that matter to the contrary Soe likewise Caietaine and Andradius professe they dare goe against the torrent of all the Doctours and dissent from them in the interpretation of some parts of Scripture Bellarmine blameth Pererius Eugubinus and the rest for that they durst imbrace an opinion contrary to the iudgment of antiquity yet doth hee not fasten vpon them any note of heresie or sauouring of heresie Touching the Church as it coÌ„prehendeth only the belieuers that now are presently liue in the world it is most certaine agreed vpon that in things necessary to be known belieued expressely and distinctly it neuer is ignorant much lesse doth erre Yea in things that are not absolutely necessary to be knowen belieued expressely distinctly we coÌ„stantly belieue that this Church can neuer erre nor doubt pertinaciously but that there shall euer be some found ready to imbrace the truth if it be manifested vnto them and such as shall not wholly neglect the search and inquiry after it as times and meanes giue leaue As therefore wee hold it impossible the Church should euer by Apostasie and missebeliefe wholly depart from God in prouing whereof Bellarmine confesseth his fellowes haue taken much needlesse paines seeing no man of our profession thinketh any such thing so we hold that it neuer falleth into any heresie so that he is as much to be blamed for idle needeles busying himselfe in prouing that the visible Church never falleth into heresie which we most willingly grant CHAP 3. Of the meaning of certaine speeches of Caluine touching the erring of the Church THat which he alleageth out of Caluine and others as if they supposed the true Church to be sometimes altogether inuisible and that the outward profession of the trueth doth sometimes wholly faile is to no purpose for they meane not that it is wholly inuisible at any time but that it is not alwayes to be esteemed by outward appearance that sometimes the state of things is such that the greatest in place of Ministery in the Church peruert all things that they that defend the truth make theÌ„selues a reproach To this purpose Occam hath diuerse excellent things out of Hierome and Vincentius Lirinensis sheweth that the poisoned doctrine of the Arians did infect not onely a part but almost the whole Church soe that almost all the Bishops of the Latine Church were misseled and fewe found to defend and maintaine the truth as beseemed them There are therefore foure things which Caluin sayth The first that the Church may not so farre presume of the assistance of the spirit of truth as that she may deuise newe articles of faith and without the certaine direction of the word of God proceede in the determination of doubts in matters of religion The second that she must not relie vpon traditions a pretended vnwritten word but must coÌ„tain her selfe within the compasse of that heauenly doctrine which is comprehended in the scripture The 3d that so containing her selfe she connot erre The 4th that we haue no assurance that Church shall alwaies so precisely follow the directions of the word of truth as that she shall neuer erre but soe farrefoorth only that she shall euer be free from all errour in things necessary to saluation and such things that men cannot be ignorant of to erre in without pertinacy or ouer-grosse and damnable negligence yea that shee is secured from erring in any thing with hereticall pertinacy This last part of Calvins speach it is that the Iesuite disliketh that he sayth The Church is not absolutely freed from errour but from some kinde of errour onely Yet Melchior Canus confesseth that sundry great Diuines seeme to be of this opinion as the Authour of the Interlineall glosse Thomas Aquinas Cardinall Turricremata and Alfonsus á Castro Yea Picus Mirandâ—…la in his theoremes is of the same opinion confirming it by the authority of Aquinas who thinketh that the Church may erre in Canonizing of Saints and proposing such to be honoured whom God rejecteth from his presence as vessels of his wrath Notwithstanding the Romanists at this day seeme to hold that the whole Church that presently is in the world cannot erre in any thing that either concerneth faith or manners which they endevour to proue by these reasons CHAP. 4. Of their reasons who thinke the present Church free from all errour in matters of faith FIrst for that it is the pillar and ground of trueth secondly for that it is guided by Christ her
head and spouse and thirdly because it is led by the spirit of trueth These reasons will be found exceeding weake if we examine them Let vs therefore take a particular view of them First the Apostle say they calleth the Church the Pillar and ground of trueth therefore it cannot erre These wordes cannot proue that for confirmation whereof our aduersaries alleage them seeing hee speaketh in this place of a particular Church to wit the Church of the Ephesians in which hee left Timotheus when he departed from it Now that particular Churches may erre in matter of fayth and become hereticall our adversaries make no question That the Apostle speaketh of the Church of Ephesus and calleth it The pillar and ground of trueth it appeareth by all circumstances of the place These things haue I written sayth hee hoping to come shortly vnto thee but if I tarrie longer that thou mayest know how to behaue thy selfe in the house of God That house of God in which Paul left Timothie in which he directeth him how to behaue himselfe till hee come he calleth The Church of God and Pillar of truth that Timothie might bethinke him the better how to demeane himselfe in the government of it The Church of God is named the Pillar of trueth not as if the truth did depend on the Church or as if God could not otherwise man fest it than by her Ministery or that our fayth should be built on the authority of it or that we should thinke it absolutely free from all ignorance and errour but because it doth strongly hold and maintaine the sauing profession of the truth notwithstanding all the violence of wicked and cruell enemies as both the Ordinary glosse and that of Lyra doe interpret it and for that by instructions admonitions and comforts it strengtheneth stayeth and supporteth such as otherwise would fall as the Interlineall glosse seemeth to expresse it So then the Church is The pillar of trueth not because it is absolutely free from all errour or that our faith should be builded vpon the infallibility of it but because it alway retayneth a saving profession of heauenly trueth and by strength of reasons force of perswasions timelinesse of admonitions comforts of Sacraments and other meanes of sauing grace The powerfull force whereof the sonnes of God doe feele it strengtheneth and stayeth the weakenesse of all them that depend vpon it This is it that Calvine meaneth when hee sayth the Church is called The pillar of trueth because it firmely holdeth the profession of it and strengtheneth others by the knowledge of it Bellarmines cavill that if this were all the Church might more fitly be compared to a chest than a Pillar is not worth the answering for it doth not onely preserue the trueth as a hidden treasure but by publique profession notwithstanding all forces endeavouring to shake it publisheth it vnto the world stayeth the weakenesse of others by the knowledge of it in which respect it is fitly compared to a Pillar and not vnto an Arke or chest The second reason is much more weake than the former For thus they argue The Church is governed by Christ as by her head and spouse and by the spirit as by the soule and fountaine of her life therefore if shee erre her errour must be imputed vnto Christ and to the spirit of trueth This their consequence is blasphemous and impious For who knoweth not that particular men companies of men and Churches are governed by Christ as by their head and spouse by the spirit of trueth as being the fountaine of their spirituall life as the Churches of Corinth Galatia and the Churches mentioned in the Revelation of S. Iohn called golden Candle stickes in the midst whereof the Sonne of God did walke yet had they their dangerous and grievous errours and defaults for which they were blamed so that by the argument of our adversaries men may blame the spirit of trueth for their errours That which the Iesuite addeth that Christ the husband of the Church is bound to free it from all errour in matter of faith whence any great euill may ensue is as childish an argument as may be devised For if great and grievous euils may be found in the Church then notwithstanding this argument errours also Now that the Church is subject to great grieuous euils he that maketh any questiō seemeth to know nothing at all As therfore God giueth that grace whereby the children of the Church may avoyde great and grievous euils and neuer with-draweth the same but for punishment of former sinne and contempt of grace so he giueth the gracious meanes of illumination and neuer withdraweth the meanes of knowledge but when the contempt of the light of knowledge and the abusing of it procure the same So that the sinnes and errours of the children of the Church proceede from themselues and not from any defect or want of Christ the husband of the Church The third reason is he that heareth not the Church must bee holden for an Ethnike therefore it cannot erre But they should know that Christ speaketh in that place of the Sanedrim of the Iewes which whosoeuer refused to obey they held him as an Ethnicke Yet was not that great Councell of State among the Iewes free from danger of erring If these wordes of our Saviour be applyed to the Church as they are ordinarily by the Fathers they must be vnderstood by the censures of the Church which are not alwayes just and righteous as Augustine sheweth and not of her doctrinall determination But saith Bellarmine the Councels were wont to denounce Anathema to all that obey not their decrees therefore they thought they could not erre To this we answere that they denounce Anathema not because they thinke euery one that disobeyeth the decree of the Councell to bee accursed but because they are perswaded in particular that this is the eternall truth of God which they propose therefore they accurse them that obstinately shall resist as Paul willeth euery Christian man to Anathematize an Angell comming from Heauen if he shall teach him any other doctrine then he hath already learned yet is not euery particular Christian free from possibility of erring The other argument that because the Church is holy and her profession holy therefore shee cannot erre will proue as well that particular Churches cannot erre as the vniversall If they say the vniversall Church is holy and the profession of it holy in such adegree as freeth it from error it is petitio principii Their next argument is that if the Church be not free generally from erring but only from erring in things necessary to saluation many Catholike verities may be called in question doubted of for that there are many things that pertaine to faith which are not necessary to saluation This argument holdeth not for though the Church which comprehendeth onely the number of beleeuers that are at one time in the world may
erre yet haue men other meanes to finde out the truth as namely the Scriptures and resolutions of former times which whosoeuer findeth is bound to beleeue though the rest of the Church not finding them may in the mercies of God be saued That which is alleaged out of the Fathers is to no purpose for they speake of the Church as it comprehendeth the faithfull that are and haue been which we confesse cannot erre in matters of faith CHAP. 5. Of the promises made vnto the Church how it is secured from errour and of the different degrees of the obedience we owe vnto it THe right vnderstanding of the promisses made and due consideration of the parties to whom they are made will leade vs to the right vnderstanding of the Churches infallibility and assurance of truth For seeing though they be made to all the faithfull generally and to the particular Churches as well as to the whole yet they are vnderstood to bee performed proportionably according to the measure and degree of each part but to the whole Church wholly and entirely the Church being particular not onely in respect of place but also of time the whole is not necessary to be performed to the Church of one time vnlesse wee speake of the Primitiue wherein the whole was originally but to the Church that comprehendeth the whole number of beleeuers that are and haue beene in which sense that promise is to bee vnderstood that the spirit shall leade the Church into all trueth Hither wee may refer those different degrees of obedience which wee must yeeld to them that commaund and teach vs in the Church of God excellently described and set downe by Waldensis We must sayth he reuerence and respect the authority of all Catholike Doctours whose doctrine and writings the Church alloweth wee must more regard the authority of Catholicke Bishops more then these the authority of the Apostolicke Churches amongst them more specially the Church of Rome of a generall Councell more thē all these yet we must not listen so to the determinations of these nor so certainly assent vnto thē as to the things cōtained in the Scripture or beleeued by the whole vniuersall Church that hath bin euer since the Apostles time but as to the instructiōs of our Elders fatherly admonitiōs We must sayth he obey without scrupulous questioning with all modesty of minde and reuerence of body with all good allowance acceptation and repose in the words of them that teach us vnlesse they teach us any thing which the authority of the higher and superiour controlleth yet so as then the humble and obedient children of the Church must not insolently insult vpon them from whom they are forced to dissent but must dissent with a reuerent childe-like and respectfull shamefastnesse Thus hee prooueth out of Augustine Tom 7. lib. 2. De baptismo contra Donatistas Who knoweth not sayth S. Augustine that the sacred and Canonicall Scriptures of the old and new Testaments are contained within their set certaine boundes and that they are so in such sort set in a higher degree of authority then any of the writings of the succeding Bishops that of them we may not doubt nor make any question whether it be true or right that is there contained but the writings of the Bishops of the Church which either haue beene published since the perfecting of the Canon of Scripture or which shall be hereafter may be censured and reproued by the wiser judgment of any that are skilfull in the same things whereof they write or by the grauer authority of other Bishops and the wisdome of them that are learned themselues and able to teach others and by the determinations of Councels if happily they haue gone aside from the truth And the Councels themselues which are holden in seuerall Countries and Prouinces must giue place to the authority of generall councels gathered assembled out of the whole Christian World of plenary Councels oftentimes the former are to be corrected by the later when by experience more perfect knowledge of things that which was shut is opened and that knowne which was hidden before Euery of these must be content to yeeld one to another without the puffe of sacrilegious pride without swelling arrogancie without euious contending with all holy humility with all Catholike peaceable disposition and Christian charity Thus then we thinke that particular men and Churches may erre damnably because notwithstanding others may worship God aright but that the whole Church at one time cannot so erre for that then the Church should cease vtterly for a time and so not be Catholicke being not at all times and Christ should somtimes be without a Church yet that errours not preiudicing the saluation of them that erre may be found in the Church that is at one time in the world we make no doubt only the whole symbolicall and catholike Church which is and was beeing wholly free from errour Thus touching the possession of the rich treasures of heauenly truth I haue sufficiently cleared our iudgment which is the same that all wise and learned men haue euer beene of to wit that the Church which comprehendeth the whole number of belieuers that are and haue beene since Christ appeared in the flesh so including the Apostles can neither erre in nor be ignorant of any thing that was to be reuealed by Christ the eternall Word and Angell of the great Couenant of God Secondly that the Church that comprehendeth all the faithfull that are and haue beene since the Apostles may be ignorant of some things which in processe of time shall be known but cannot erre in any thing Thirdly that all the Pastours of this Church cannot erre Fourthly that all the Pastors that haue committed the treasure of their wisdome learning to writing cannot erre in any thing wherein they consent in their writings because it is not possible that they should all haue writen of any thing but such as touch the very life of the Christian faith generally receiued in all their times Fiftly that it is not possible that all that doe speake of a thing consenting together should erre if it be a matter of substance and if in euery age some haue written of it though many that haue written be silent and say nothing of it Sixtly that the most famous renowned in all ages consenting in any thing that toucheth the substance of the Christian faith no man dissenting from them without note of nouelty singularity may not without intolerable rashnesse be charged with errour Seuenthly that though the writings of the auncient may be much corrupted so that the cōsent of antiquity cānot alwaies be easily known yet there will be euer some meanes to find it out to discry the errours and frauds of the corruptors so I vnderstād that of Vincentius Lirinensis that the iudgmēt of antiquity is to be sought out at the very first rising of heresies not
afterwards when they are grown inveterate for that then they will corrupt the monuments of antiquity 8 That the whole present Church may be ignorant of some things and erre in them but that in matters necessary to bee knowne and beleeued expressely it cannot erre and that it cannot erre in any the least thing with pertinacie such and so great as is found in Heretickes Ninthly that Councels and Popes may erre in matters of greatest consequence This our opinion thus layde downe is defended by Waldensis Occam and others Waldensis saith the Church whose faith neuer faileth according to the promise made to Peter who bare the figure of the Church when Christ said I haue prayed for thee that thy faith faile not is not any particular Church as the Church of Africa within the bounds whereof Donatus did inclose it nor the particular Romane Church but the vniversall Church not gathered together in a generall Councell which hath sometimes erred as that at Ariminium vnder Taurus the Governour and that at Constantinople vnder Iustinian the younger but it is the Catholique Church dispersed through the whole world from the Baptisme of Christ vnto our times which doth holde and maintaine the true faith and the faithfull testimony of Iesus CHAP. 6. Of the Churches office of teaching and witnessing the truth and of their errour who thinke the authority of the Church is the rule of our faith and that shee may make new articles of our faith THus hauing spoken of the Churches assured possession of the knowledge of the truth in thenext place wee are to speake of her office of teaching witnessing the same touching the which our adversaries fall into two dangerous errours the first that the authority of the Church is Regula fidei ratio credendi the rule of our faith the reason why we belieue The second that the Church may make new articles of faith Touching the first of these erroneous conceipts the most of them doe teach that the last thing to which the perswasion of our faith resolueth it selfe the maine ground whereupon it stayeth is the authoritie of the Church guided by the spirit of truth For say they if infidels and misbeleeuers demaund of vs why we beleeue the Trinity of persons in the Vnity of the same Divine essence the Incarnation of the Sonne of God the Resurrection of the dead and the life of the world to come we answere because these things are contayned in the Scriptures If they proceede farther to aske why wee beleeue the Scripture we answere because it is the word of God if why wee beleeue it to bee the word of God because the Church doth so testifie of it if why we beleeue the testimony of the Church because it is guided by the spirit of truth so that that vpon which our faith settleth her perswasion touching these things is the authority of the Catholique Church ledde and guided by the spirit of truth If it be said that it is one of the things to bee beleeued that the Church is thus guided by the spirit therefore that the authority of the Church cannot be the reason cause of beleeuing all things that pertain to the Christian faith because not of those things which concerne her owne authority Stapleton who professeth to handle this matter most exactly Sometimes seemeth to say that this article of faith that the Church is guided by the spirit and appointed by God to be a faithfull mistrisse of heauenly truth is not among the Articles of faith nor in the number of things to be beleeued Which the Rhemists vpon these words The Church is the pillar and ground of truth most constantly affirme saying We must beleeue heare and obey the Church as the Touchstone Pillar and firmament of truth for all this is comprised in the principle I beleeue the holy Catholique Church Sometimes that though perhaps in that Article it be implyed that wee beleeue whatsoeuer the Church teacheth vs yet not necessarily that wee beleeue that the Church is a faithfull and infallible witnesse mistresse of trueth And sometimes as in his triplication against Whitaker he sayth that when we professe that we beleeue the holy Catholike Church we doe not onely professe to beleeue that there is such a Church in the world but that wee are members of it and doe beleeue and embrace the doctrine of it as being guided infallibly by the spirit of trueth and that wee are taught in the Articles of our faith that the Church ought to bee listned vnto as to an infallible mistresse of heauenly trueth Surely it seemeth his braine was much crased when he thus wrote saying vnsaying saying he knew not what That which he addeth that this proposition God doth reveale vnto vs his heavenly truth teach vs the mysteries of his kingdome by the ministery of his Church is a transcendent wherevpon that article wherein wee professe to beleeue the Catholike Church doth depend as all the rest do is not an Article of the Creede doth but more more shew the distemper of his head But in that which hee addeth for confirmation hereof that we do not professe in the first Article of our faith to beleeue God as the reuealer of all hidden and heauenly truth and to rest in him as in the fountaine of all illumination is the note brand of an impious miscreant For this doubtlesse is the first thing implyed in our faith towards God that we yeeld him this honour to be the great master of all trueth vpon whose authority we will depend renouncing all our owne wisedome knowing that as no man knoweth the things of a man but the spirit of a man so no man knoweth the things of God but the spirit of Got and that flesh and blood cannot reueale these things vnto vs but our father which is in heauen That the precept of louing God aboue all is not distinctly set downe among the rest of the tenne commaundements but is implyed though principally in the first yet generally in all is to no purpose If he thinke it is not at all contayned in the Decalogue his folly is too too great CHAP. 7. Of the manifold errours of Papistes touching the last resolution of our faith and the refutation of the same THus wee see hee cannot avoid it but that the Church is one of the things to be beleeued therefore cannot be the first generall cause of beleeuing all things that are to be beleeued For when we are to be perswaded of the authority of the Church it is doubtfull vnto vs and therefore cannot free vs from doubting or settle our perswasion because that which setleth the perswasion must not be doubted of There is no question then but that the authority of the old Testament may bee brought to proue the new to him that is perswaded of the old and doubteth of the newe and the authoritie of the newe to
seene him and talked with him they professed that they beleeved not for her saying any longer for themselues had heard him speake and did know that hee was the Saviour of the world indeed So men at the first beginne to beleeue moued so to doe by the authority of the Church but rest not in it but in the infallible assurance of diuine trueth Vpon the mistaking of this saying of S. Augustine and an erroneous conceit that our faith stayeth wholly vpon the authority and testimony of the Church hath growne that opinion that the authority of the Church is greater than the authority of the Scriptures CHAP. 10. Of the Papistes preferring the Churches authority before the Scripture TOuching which odious comparison I find some shew of difference amongst the Papistes but none indeede Some affirme that the authorities of the Church and of the Scripture being in divers kindes may in diverse sorts and respects either of them be sayd to be greater then the other to wit the one in nature of an euidence the other of a Iudge and that therefore the comparing of them in authority is vnfit and superfluous Others say that the Church is greater then Scriptures The Rhemists seeme to be of the first sort seeking to conceale that which indeede they thinke because they would not incurre the dislike and ill opinion of men naturally abhorring from so odious a comparison Yet in the same place they doe make the comparison and preferre the Church before the Scriptures 1. In respect of antiquity in that it was before them 2. In excellencie of nature in that the Church is the spouse of Christ the Temple of God the proper subject of God and his graces for which the Scriptures were and not the Church for the Scriptures 3. In power of judging of doubts and controversies the Church hauing judiciall power the Scripture not being capable of it 4. In euidence the definition of the Church being more cleare and evident then those of the Scriptures Stapleton sayth the comparison may be made and the Church preferred before the Scriptures foure wayes 1. So as if the Church might define contrary to the Scriptures as shee may contrary to the writings of particular men how great soeuer In this sense they of the Church of Rome make not the comparison neither doe we charge them with any such thing though Stapleton be pleased to say so of vs. 2. So as the Church may define though not contrary to yet beside the Scripture or written Word of God This comparison is not made properly touching the preheminence of one aboue another in authority but the extent of one beyond the other as Stapleton rightly noteth In this sense the Romanists make the Church greater in authority than the Scriptures that is the extent of the Churches authority larger than of the Scriptures to bring in their traditions but this wee deny and will in due place improue their errour herein Thirdly in the obedience they both challenge of vs where they all say that we are bound with as great affection of piety to obey and submit our selues vnto the determinations of the Church as of the Scriptures both being infallible of diuine and heauenly authority against which no man may resist and that it is a matter of faith so to thinke Yea some of them as Stapleton in the same place are not ashamed to say that wee are bound with greater certaintie of faith to subscribe vnto the determinations of the Church than of the Scriptures and that it is the authority of the Church that maketh vs accept embrace and beleeue the Scriptures Fourthly in the nature of the things themselues in which respect they preferre the Church before the Scriptures as being in it selfe more excellent then the Scriptures as the subject by which the spirit worketh is more excellent then the thing hee worketh by it CHAP. 11. Of the refutation of their errour who preferre the authority of the Church before the Scripture THat wee may the better discerne what is to bee resolued touching these two latter comparisons betweene the Church and the Scriptures wee must remember that which I haue before noted touching them both For first the name of the Church sometimes comprehendeth onely the beleeuers that now presently are liuing in the world Sometimes not onely these but all them also that haue beene since the Apostles times Sometimes all that are and haue beene since Christ appeared in the flesh If the comparison bee made betweene the Church consisting onely of the faithfull that now are and the Scripture wee absolutely deny the equality of their authority and say it is impiety to thinke that both may challenge an equall degree of obedience and faith to bee yeelded to them for it cannot bee proued that the Church thus taken is free from errour nay themselues with one consent confesse that generall Councels representing this Church may erre though not in matters of substance which they purposely meete to determine yet in other passages and in the reasons and motiues leading to such determinations and consequently the whole Church may erre in the same things the one in their opinion being no more infallible than the other Yea some of them feare not to pronounce that Popes and generall Councells may erre damnably and that the Church itselfe may erre in matters not fundamentall though without pertinacy as Picus in his theoremes and Waldensis who freeth only the vniuersall Church consisting of the faithfull that are and haue beene from errour and not the present Church as I shewed before We are so farre then from preferring the Church thus taken as Stapleton in the place aboue mentioned professeth he taketh it in authority before the Scripture that we thinke it impiety to imagine it to be equall That the authority of the Church maketh vs to beleeue with an humane and acquisite faith we deny not but that it maketh vs to beleeue with a diuine faith we deny as before If the comparison be made between the Church consisting of all the faithfull that haue bin since besides the Apostles writers of the holy Scriptures though we think the Church thus taken to be free from any error yet dare we not make it equall to the Scripture For that the Scripture is infallibly true as inspired immediatly frō the spirit of truth securing the writers of it from errour The Church not in respect of the condition of the men of whom it consisteth or the manner of the guiding of the spirit each particular man being subject vnto errour but in respect of the generality and vniversality of it in euery part whereof in every time no errour could possibly be found And for that whatsoeuer is vniuersally deliuered by it is thereby prooued to be from the Apostles of whose faith wee are secure Thus then the whole Church thus taken is subiect to the Scripture in all her parts and hath her infallibility from it and therefore in her
of Canonicall bookes a tradition must necessarily receiue it from a certaine and constant report of the ancient But hereof no more in this place because the exact handling of it pertaineth to another place to wit touching the Scriptures CHAP. 13 Of the Churches authority to iudge of the differences that arise touching matters of faith THus hauing spoken of the Churches assured possession of diuine truth and her office of teaching testifying and proposing the same the next thing that followeth is her authority to judge of the differences that may arise touching matters of the faith taught by her or any part thereof and more specially touching the interpretation of the Scriptures and word of God Iudgement is an acte of reason discerning whether a thing be or not and whether it be that it seemeth to be and is thought or said to be This judgment is of two sortes The first of definitiue and authenticall power The second of Recognition The judgement of authenticall power defining what is to bee thought of each thing and prescribing to mens consciences so to thinke is proper to God being originally found in the father who by his sonne as by the immediate and prime messenger and Angell of his secret Counsell and by the holy Ghost as the spirit of illumination maketh knowne vnto men what they must thinke and perswadeth them so to thinke So that the supreame judgement wherein the conscience of men doeth rest in the things of GOD is proper to GOD who onely by his spirit teacheth the conscience and giueth vnto it assurance of truth Neither is God the supreme Iudge onely inrespect of the godly who stay not till they resolue their perswasions into the certainty of his diuine testimony and vndoubted authority but also in respect of the wicked who in their erronious conceipts are judged by him and of whose sinister and vile courses he sitteth in judgement while he confoundeth their tongues diuideth them one from another maketh them crosse themselues and bringeth all they doe to nothing This judgement all are forced to stand vnto and this is that that maketh a finall end of all controversies according to that of Gamaliel If this thing be of God it will prosper and prevaile and wee inresisting it shall be found fighters against God if not it will come to naught Thus then the judgement of God the father as supreme the judgement of the sonne as the eternall word of God of the spirit as the fountaine of all illumination making vs discerne what is true is that in which wee finally rest The judgement or determination of the word of God is that wherein wee rest as the rule of our faith and the light of Diuine vnderstanding as that whereby we iudge of all things The judgement of Recognition is of three sorts For there is a judgement of discretion common to all Christian men a judgement of direction proper to the guides of the Church and a judgement of jurisdiction proper to them that are in cheife places of authority The first of these is nothing else but an acte of vnderstanding discerning whether things be or not and whether also they bee that which they seeme to bee The second endeuoureth to make others discerne likewise and the third by authority suppresseth all those that shall thinke and pronounce otherwise then they judge that haue the judgement of Iurisdiction Touching the judgement of Recognition wee acknowledge the judgement of the vniuersall Church comprehending the faithfull that are and haue beene to be infallible In the Church that comprehendeth onely the beleeuers that liue at one time in the world there is alwayes found a right judgement of discretion and right pronouncing of each thing necessary all neuer falling into damnable errour nor into any error pertinaciously but a right judgement of men by their power of jurisdiction mantayning the truth and suppressing errour is not alwayes found So that sometimes almost all may conspire agaâ—…nst the truth or consent to betray the sincerity of the Christian profession as they did in the Councells of Ariminium Seleucia in which case as Occam aptly obserueth out of Hierome men haue nothing left vnto them but with sorrowfull hearts to referre all vnto God If sayth Hierome iniquity prevaile in the Church which is the house of God if iustice be oppressed if the madnes of them that should teach guide others proceed so farre as to pervert all the straight wayes of God to receiue rewards to doe wrong to treade downe the poore in the gates and to refuse to heare their complaynts let good men in such times hold their peace let them not giue that which is holy vnto dogges let them not cast pearles before swine least they turne againe and trample them vnder â—…eete let them imitate Ieremie the Prophet who speaketh of himselfe in this sort I sate alone because I was full of bitternesse Euen so sayth Occam when heresies prevaile in the Christian world when truth is trampled vnder feete in the streetes and Prelates Princes being enemies to it endevour with all their power to destroy it when they shall condemne the doctrine of the Fathers molest disquiet and murder the true professours let good men in such times hold their peace keepe silence and be still let them not giue holy things to dogges nor cast pearles before swine least they turne and tread them vnder feete least they wrest and abuse the Scriptures to their owne perdition and the scandall of others but let them with the Prophet sit alone and complaine that their soules are full of bitter heavinesse CHAP. 14. Of the rule of the Churches judgment THus hauing set downe the diuerse kinds of iudgment which must determine and end all controuersies in matter of faith and religion it remaineth to shewe what is the rule of that iudgment whereby the Church discerneth betweene truth and falsehood the faith and heresie and to whom it properly pertaineth to interpret those things which touching this rule are doubtfull As the measure of each thing is that by vertue whereof wee know what it is and the quantity of it so the rule is that by application whereof wee know whether it be that which it should be and be so as it should be The rule of action is that whereby we know whether it be right and performed as it should be or not The rule of doctrine is that whereby wee know whether it be true or false The rule of our faith in generall whereby we know it to be true is the infinite excellencie of God who in eminent sort possesseth all those perfections which in the creatures are diuided and found in an inferiour sort in the full perfect vnion with whom and inioying of whom consisteth all happinesse For by this rule we know that the doctrine of faith which only professeth to bring vs backe to God to possesse and enioy him not as he is participated of vs but as he
haue beene followed in the suppressing of the Pelagians and therefore Austine affirmeth that there were but some few heresies of that nature that a Generall Councell of all the Bishops of the East and West was necessarily to bee called for the suppressing of them And indeede wee finde that if some fiue or sixe heresies haue beene condemned by the censure of Generall Councells an 100. haue beene suppressed and extinguished by other meanes And of those for the condemning whereof Generall Councells were holden some were not extinguished a long time after For that of the Arrians grew stronger after then euer it was before and those of Nestorius and Eutyches continued some hundreds of yeares after the ending of those Councels in which they receiued the sentence of condemnation How is it then that Isidore saith the Church before Constantines time was diuided rent into diuers Factions and Sects because there was no Generall Councell as if there were no other meanes to preserue Vnity but Generall Councels and that wheresoeuer they may be had Peace were presently established For the clearing hereof we say that such new opinions as growing vp in those times found a concurring dislike in the seuerall Churches seeking one to another were then suppressed when yet there could bee no Generall Councels as the heresies of the Marcionites Valentinians and the like But they wherein there grew difference among the chiefe Pastours and Bishoppes of the Churches could not be determined in those times as the errours of the Millenaries of those that kept Easter after the Iewish obseruation and of those that held the necessity of re-baptizing of such as were baptized by heretickes in which point many worthy pastours Bishops of the Church did erre in the first ages of the Church neither could their errour bee extinguished as Austine noteth nor the trueth so cleared as that all dissenters should incurre the note of heresie till the decree of a Councell passed about it Quaestionis huius obscuritas saith Austine Prioribus Ecclesiae temporibus ante schisma Donati magnos viros magna charitate praeditos Patres Episcopos ita inter se compulit salua pace disceptare fluctuare vt diu Conciliorum in suis quibusque regionibus diuersa statuta nutauerint donec Plenario totius orbis Concilio quod saluberrime sentiebatur etiam remotis dubitationibus formaretur that is The obscurity of this question in former ages of the Church before the schisme of Donatus did cause great men and Fathers and Bishops indued with great charity so to striue among themselues and to wauer as doubtfull vncertaine without breaking the bond of Peace that for a long time the Decrees of Councels in seuerall Regions were diuerse and different without any settled certainty till that which was most wholesomely conceiued was fully formed settled and established by a plenary Councell of the Bishops of the whole world and no place left for doubting and vncertainty any longer Thus wee see that some heresies may easily be suppressed without troubling all the Bishops of the world to meet in a Generall Councell and that some others cannot easily bee suppressed without Generall Councels as heresies may be suppressed by the mutuall concurrence of seueral churches so by the like correspondence the seuerity of discipline may be vpholdē vniformely schismes prevented When Cornelius was elected and ordained Bishop of Rome at the first because there was some oppositiō Cyprian others were feareful to write vnto him as to the Bishop of Rome but afterwardbeing fully informed touching the lawfulnesse of his electiō and ordinatiō they reiected his Competitours and communicated with him onely the like we shall find to haue bin practised generally by all Bishops carefully seeking to be certified out of other Provinces and parts of the Church by such Bishops as were knowne to be Catholikes who came lawfully into places of Ministery being so come held the vnity of Faith and Charity that so they might holde Cōmunion with them and reject those that entered otherwise Whereupon Cyprian telleth Cornelius Bishop of Rome to whō in Africa he might write as to Catholick Bishops from whō he might receiue letters as from Catholickes Notwithstanding Generall Councels are the best meanes for preseruing of vnity of doctrine seuerity of discipline preventing of schismes when they may be had though they be not absolutely necessary to the being of the Church yet are they most behoouefull for the best readiest most gracious governing of the same how-soeuer there may bee a kind of exercise of the supreme jurisdictiō that is in the Church by the concurrence of particular Synodes the correspondence of seueral Pastors vpon mutuall intelligence of the sence judgment resolutiō of euery of them yet the highest most excellent exercise of the supreme Ecclesiasticall jurisdictiō is in Generall Councels Heere the Papists are wont to argue that the Protestants hauing no Generall Councels haue not the exercise of the supreme Ecclesiasticall jurisdictiō consequently that they are not that Church out of which no saluatiō is found but this is a very silly trifling and playing with their owne shadowes neither is it any thing else buta meere abusing of themselues others thus idlely fondly to jangle For first the Protestants being but a part of the Christian Church neuer challenged to themselues the authority that belongeth to the whole as the Papists doe who excluding all the Christians of Graecia Armenia Russia Aethiopia out of the fellowship cōmunion of Saints and as much as in them lieth casting them into hell suppose a Generall meeting of those of their own factiō to bee a Generall Councell And secondly if the Protestants did think themselues to be the whole Church yet their argument were of no force seeing the whole Church may be without the benefite of Generall Councels much longer then the Protestants haue beene since the divisiō between them the Papists for the Christians of the primitiue church had no general councell for the space of 300 yeares after Christ. But to returne to the point frō which we are a little digressed occasioned so to doe by this frivolous objectiō of the Papists touching the good and profitable vse of Generall councels there is no difference between vs our Adversaries but it is agreed on both sides that though they be not absolutely necessary yet they are very behoofefull much to be desired in diverse cases neither euer was there any man of judgement that thought otherwise For that which Nazianzen hath that hee neuer saw good end of any councell is not to bee vnderstood as spoken generally and absolutely but respectiuely to the turbulent times wherein he liued and the Arrian faction so prevailed that many Synodes were holden for the ouerthrow of the Nicene faith without all respect to the good of the Church CHAP. 49. Of the persons that may
to doe all these things this power the Princes of the World haue not at all much lesse the supreame authority to doe these things but it is proper to the Ministers of the church And if Princes meddle in this kinde they are like to Vzziah that offered to burne incense for which he was stricken with Leprosie The power of Iurisdiction standeth first in prescribing making Lawes Secondly in hearing examining and judging of opinions touching matters of Faith And thirdly in judging of things pertaining to Ecclesiastical order ministery and the due performance of Gods diuine worship seruice Touching the first the making of a Law is the prescribing of a thing vnder some paine or punishment which hee that so prescribeth hath power to inflict Whence it is consequent that the Prince hauing no power to excommunicate put from the Sacraments and deliuer to Satan can of himselfe make no canons such as Councels of Bishoppes doe who commaund or forbid things vnder paine of excōmunication and like spiritual censures but hauing power of life and death of imprisonment banishment confiscation of goods and the like he may with the advice and direction of his Cleargy commaund things pertaining to Gods worship and seruice vnder these paines both for profession of Faith ministration of Sacraments and conversation fitting to Christians in general or men of Ecclesiastical order in particular by his Princely power establish things formerly defined and decreed against whatsoeuer errour and contrary ill-custome and obseruation And herein hee is so far forth supreame that no Prince Prelate or Potentate hath a commaunding authority ouer him yet doe we not whatsoeuer our clamorous Aduersaries vntruly report to make us odious make our Princes with their Ciuill States supreame in the power of commanding in matters concerning God and his Faith and religion without seeking the direction of their Cleargy for the Statute that restored the title of Supremacie to the late Queene Elizabeth of famous and blessed memory prouideth that none shall haue authority newly to judge any thing to be Heresie not formerly so iudged but the high Court of Parliament with the assent of the Cleargy in their Conuocation nor with them soe as to command what they thinke fitte without aduising with others partakers of like precious Faith with them when a more generall meeting for farther deliberation may bee had or the thing requireth it Though when no such generall concurrence may bee had they may by themselues prouide for those parts of the Church that are vnder them From the power and authority wee giue our Princes in making lawes and prescribing how men shall professe and practise touching matters of Faith and Religion let vs proceed to treat of the other part of power ascribed vnto them which is in judging of errors in Faith disorders or faults in things pertaining to Ecclesiasticall order and ministery according to former determinations and decrees And first touching errors in faith or aberrations in the performance of Gods worship and seruice there is no question but that Bishops and Pastors of the Church to whom it pertaineth to teach the trueth are the ordinary and fittest Iudges and that ordinarily and regularly Princes are to leaue the iudgement thereof vnto them But because they may faile either through negligence ignorance or mallice Princes hauing charge ouer Gods people and beeing to see that they serue and worship him aright are to iudge and condemne them that fall into grosse errours contrary to the common sence of Christians or into any other heresies formerly condemned And though there be no generall fayling yet if they see violent and partiall courses taken they may interpose themselues to stay them and cause a due proceeding or remoue the matter from one company and sort of Iudges to another And hereunto the best learned in former times agreed clearely confessing that when some thing is necessary to be done and the ordinary guides of the Church do faile or are not able to yeeld that helpe that is needfull wee may lawfully flye to other for reliefe and helpe when these two things do meete in the state of the Church sayth Waldensis to witte extreame necessity admitting no delay and the want of ability to yeeld reliefe in the ordinary Pastor or Guide wee must seeke an extraordinary Father and Patron rather then suffer the frame fabricke and building of the Lord Christ to bee dissolued If any man happily say that Ambrose a most worthy Bishop refused to come to the Court to be judged in a matter of faith by Valentinian the Emperour and asked when euer hee heard that Emperours iudged Bishops in matters of faith seeing if that were granted it would follow that Lay-men should dispute and debate matters and Bishoppes heare yea that Bishoppes should learne of Lay-men whereas contrarywise if wee looke ouer the Scriptures and consider the course of times past wee shall finde that Bishoppes haue iudged of Emperours in matters of faith and not Emperours of Bishoppes and that therefore it cannot bee without vsurpation of that which no way pertaineth to them that Princes should at all medle with the iudging of matters of faith This obiection what shew soeuer it may seeme to carry is easily answered for first the thing that Valentinian took on him was not to iudge according to former definitions but he would haue iudged of a thing already resolued on in a generall Councell called by Constantine the Emperor as if it had bin free and not yet indged of at all whereas we do not attribute to our Princes with their Ciuill Estates power newly to adiudge any thing to be heresie without the concurrēce of the State of their Clergy but only to Iudge in those matters of faith that are resolued on according to former resolutiōs And besides this Valentinian was known to be partiall he was but a nouice and the other iudges he ment to associate tohimselfe suspected therefore Ambrose had reason to do as he did Wherefore let vs proceed to the other part of the power of jurisdictiō that cōsisteth in iudging of things pertaining to Ecclesiastical Order Ministery Concerning which point first it is resolued that none may ordaine any to serue in the worke of the Ministery but the spirituall Pastours and Guides of the church Secondly that none may judicially degrade or put any one lawfully admitted from his degree and order but they alone Neither doe our Kings or Queenes challenge any such thing to themselues but their power standeth first in calling together the Bishoppes and Pastours of the Church for the hearing determining of such things and in taking all due care that all thinges bee done orderly in such proceedings without partiality violence or precipitation according to the Canons and Imperiall lawes made to confirme the same Secondly when they see cause in taking things from those whom they iustly suspect or others except against and appointing others in their places Thirdly
be found out that all thinges might bee brought to an agreement without persisting in a peremptory proofe of the same article against them for that men disposed to resist would hardly euer bee conuinced in this point And further hee wisheth men to thinke vpon it whether as some determinations of doubtes and questions passed and agreed on in Paris are saide to binde none but those that are within the Diocesse of Paris so it may not bee said in like sort that the determinations of the Latine Church binde the Latines onely and secondly whether that which is defined and holden as an article of faith â—…ay not bee made to bee no article by bringing thinges to the same state they were in before any determination passed Which thing he exemplifieth in a Decree of Bonifacius voyded by one of his successours To what purpose Master Higgons alleadgeth the opinion of Gerson touching the not erring of Generall Councels I cannot tell for I am well assured neuer any such Councell as yet approued Purgatorie and Prayer to deliuer men out of it nor I thinke euer will But whatsoeuer we thinke of Councells there is no question to bee made but that the Church is free from damnable errour as master Higgons in the title of his chapter vndertaketh to proue But whether it be free from all ignorance and errour as he seemeth in the discourse following to inforce it is not so cleere neitheir doth that text of Saint Paul touching the House of God which is the Church of the liuing GOD the pillar and ground of trueth nor any other authority or reason brought to that purpose proue the same and particularly touching that place of Saint Paul to Timothie it is euident the Apostles wordes are to bee originally vnderstood of the Church of Ephesus and that he maketh the glorious title of pillar and ground of truth common to that particular Church with that which is vniuersall and consequently that this title proueth not euery Church or society of Christians to which it agreeth to bee free from errour vnlesse wee will priuiledge all particular Churches from danger of erring If any man doubt whether the Apostle giue the title of pillar ground of trueth to the Church of Ephesus it is easily proued by vnanswerable reasons For as Lyra writing vpon the wordes of the Apostle rightly noteth The Apostle writeth to Timothy and giueth him directions that hee may know how to behaue himselfe in the Church of God that is how to order and gouerne it Now the Church which Timothy was to order and gouerne was not the vniuersall Church but the Church of Ephesus therefore the Church wherein he was wisely to behaue himself was but a particular Church and the same Church in which the Apostle directeth him how to behaue himself he calleth the Church of the liuing God the pillar ground of trueth therefore he giueth this title to a particular Church though hee restraine it not to it as master Higgons vntruly saith I doe so that I haue not eluded the grauity of this testimony as hee is pleased vniustly to charge me but I giue the right sence of it whence it followeth that seeing particular Churches may bee said to bee pillars of trueth this title doth not proue that society of Christian men to which it agreeth to bee free from all errour From the reprehension of our opinion in that wee thinke the Church subiect to some kinde of errour hee falleth into a discourse touching the confusions of Protestants admitting innumerable sectaries into one vast and incongruous Church which hee saith is a meere Chymera thrust together and fashioned in specificall disproportions and hence he saith it is that I laying the foundation of my Babell feare not to say that the Churches of Russia Armenia Syria Aethiopia and Greece are and continue partes of the true Catholique Church For answere whereunto I say that wee doe not admitte any Sectaries into the Communion of the true Catholicke Church much lesse innumerable Sectaries for wee admitte none into the Communion of our Churches but such as receiue all the lawfull Generall Councells that euer were holden touching any question of faith the three Creedes of the Apostles of Nice and Athanasius and whatsoeuer is found to haue beene beleeued and practised by all not noted for singularity and nouelty at all times and in all places So reiecting Arrians Zuenchfeldians Anabaptistes Familistes and all other like monsters Touching the differences betweene the Churches of England Denmarke Zueden Germany France c. They are not specificall as this bad Logician fancieth but imaginary or meerely accidentall And for the Churches of Greece Russia Armenia Syria Aethiopia agreeing in all the thinges before mentioned it is most strange that this Schismaticall fugitiue should dare vtterly to reiect them from the vnity of the Catholicke Church and to cast into hell so many millions of soules of poore distressed Christians for so many hundred yeares enduring so many bitter things for Christs sake in the midst of the proudest enemies that euer the name of Christ had That all these admitte the Doctrine of faith agreed on in all the lawfull generall councels that euer were holden the three Creeds and the whole forme of Christian doctrine catholickely consented on and that they reiect and condemne all the heresies condemned by Augustine and Epiphanius it shall be proued if Higgons or any other smatterer of that side shall goe about to improue it It is true indeede that the Armenians refused to admitte the Councell of Chalcedon but it was vpon a false suggestion as I haue else-where shewed And it is most certaine that they condemne the heresie of Eutiches as likewise those other that were condemned in the Fift and Sixt councells and though the Grecians seeke to avoide the euidence of that part of Athanasius Creede touching the proceeding of the holy Ghost yet doe they not deny the Creed it selfe and my Gerson as Master Higgons is pleased to call him thinketh it were better to desist from the strict vrging of the allowance of thaâ—… determination of the Latines touching the proceeding of the holy Ghost that both the Churches might bee reduced to vnity then peremptorily to insist vpon the proofe of it seeing men disposed to resist will very hardly euer bee conuinced so that hee doth not thinke as Master Higgons doth that the not admitting of this Article as defined and determined by Athanasius casteth men into hell for then Saint Iohn Damascene should bee damned who denieth the proceeding of the holy Ghost from the Father and the Sonne after the publishing of Athanasius Creed Thus doe wee moderate our censures not daring to cast all into hell that dissent from vs in some particular points not fundamentall as the Romanists doe yet doe wee not thinke that euery one may bee saued in his owne sect and errour whatsoeuer it bee for wee exclude all such out of the communion of
ordering or as if it could doe any thing without Gods permission concurrence And this is all that Luther hath in the former or latter of the two places alleadged by the Treatiser for hee hath no word of absolute necessity but of Gods most wise prouident direction of our wils in all their choices desires and actions And though else-where hee approue the saying of Wickliffe that all things fall out by a kinde of absolute necessitie yet he interpreteth himselfe to meane neither naturall necessity nor coaction but infallibility of event in that all things fall out most certainly as God thinketh good to dispose and order them Wherefore seeing the Treatiser can fasten no contradiction vpon Luther touching free-will let vs proceede to see what exceptions hee taketh to that defence I make of his altering of his judgement in some other thinges My defence is that it was not strange for him to alter his judgement in some poynts of good moment seeing Saint Augustine the greatest of all the Fathers and the Angelicall Doctour did so before him His exception against this my defence consisteth of two parts vvhereof the first is that Luthers changing of his opinion argueth hee was not extraordinarily and immediatly taught of God which vvee easily graunt and that hee built his fayth vpon his owne vnconstant reason which the Treatiser vvill neuer proue to bee consequent vpon the alteration of his judgement in some poynts of religion for that otherwise Augustine might be conuinced to haue so builded his fayth likewise who altered his judgement touching as great matters as euer Luther did For whereas formerly hee attributed the election of such as were chosen to eternall life to the foresight of their future fayth after hee entred into the conflict with the Pelagians he disclaymed it as a meere Pelagian conceipt The second that Saint Augustine vvriting vvhen he vvas yet a nouice in Christian religion and not fully instructed erred in some poynts vvhich errours hauing receiued better instruction hee disclaimed and that before some articles of Christian religion were so throughly discussed defined in the Church as afterwards vpon the rising of new heresies he spake not so aptly properly as was needfull in succeeding times and therefore retracted what he had vttered but that it was not therefore lawfull for Luther to leape vp and downe hither thither and to change his faith accordingly as his fancie ledde him For answere vvherevnto I say that Luther changed not his faith according to fancie nor altered his judgement in any poynt of Christian doctrine generally constantly agreed on in that Church vvherein hee liued For as I haue else-where proued at large none of the thinges vvherein vvee at this day dissent from the present Church of Rome vvere generally constantly beleeued and receiued as articles of fayth in the dayes of our Fathers in that Church vvherein they liued died so that in this respect there will bee no difference betweene the case of Luther Augustine or Aquinas who as the Treatiser confesseth altered corrected their former opinions touching sundry points of doctrine not determined by the Church without any note of inconstancy or building their faith vpon their owne vnconstant reason And thus haue I runne through both parts of the Treatise of the grounds of the olde new Religion so that I might here end but that the Authour thereof addeth in the end an Appendix in confutation of a booke written by M. Crashaw concerning Romish forgeries falsifications wherein among other things bee endeauoureth to proue there could be no such corruption of the Fathers Writings in former times as M. Crashaw conceiueth because I say the Papists were onely a faction in the Church and that there were euer diverse in the middest of all the confusions of the Papacie agreeing with vs who alwayes opposed themselues against such as sought to advance Papall tyranny Popish superstition who he thinketh if there were any such were carefull to preserue the Fathers Workes from corruption For answer whereunto wee must note that the corruptions of the Fathers Writings are of three sorts either by putting out base counterfeit stuffe vnder their honourable names or by putting in some things into their true indubitate Workes not well sorting with the same or by taking something out of them That many absurd things haue beene published vnder the names of holy Fathers no man can make any doubt that looketh into the Workes of Augustine Hicrome others with which many things censured iudged to bee Apocryphall by our Adversaries themselues are mingled Now if in their iudgement this first kinde of corruption of the Fathers Workes might be in former times notwithstanding such good men as they thinke were euer in the Church who willingly and wittingly would giue no consent to any such corruption why may not wee say that some things might bee added or detracted from the indubitate writings of the Fathers notwithstanding any thing they could doe to the contrary whom wee suppose in the middest of Papall confusions to haue opposed themselues against errour idolatry and superstition then by some brought into the Church and to haue giuen testimony to that truth which we now maintaine so that this obiection is easily answered What he hath against others I doubt not but they will take notice of and that he shall heare from them in due time to whom I leaue him The end of the second part THE THIRD PART CONTAINING A BRIEFE EXAMINATION OF SVCH PRETENDED PROOFES for Romish Religion and Recusancie as are produced and violently wrested by a late Pamphleter out of the former bookes IN the Epistle to the Lords of the Councell hee first complaineth of the long and manifold supposed miseries of English Pseudo-Catholiques Secondly hee imputeth the same to the Puritanes as if they had beene procured principally by them and for their cause Thirdly hee proueth that not onely those Puritanes that refuse externall conformity but such also as for a fashion follow it are guilty of the proceedings against the Romanists because the greatest number of Protestant Writers doe teach that there is noe such essentiall and substantiall difference betweene Protestants and Puritanes but that they are of one Church Faith and Religion A strange kind of proofe yet these are his words The pennes and pulpits of Puritanes and their Printers will sufficiently write preach and publish to the world by whom and to what purpose no small part of these afflictions haue beene vrged and incited against vs not onely by those few which refuse your externall conformity but such as for a fashion follow it to retaine themselues in authority For proofe whereof the greatest number of the present Protestant Writers D. Sutcliffe D. Doue D. Field M. Willet Wootton Middleton c. do teach there is no substantiall essentiall or materiall point of difference in religion betweene Protestants and Puritanes but they are of one Church
bring vs forth vnlesse her pappes doe giue vs sucke and vnlesse shee keepe vs vnder her custodie and gouernement till hauing put off this morâ—… flesh we become like the Angels in Heauen Adde hereunto saith he that ouâ—…â—…r lappe and bosome there is no remission of sinnes nor saluation to be looked for as both Esaias and Ioel testifie to whom Ezekiel subscribeth when hee denounceth they shall not bee reckoned amongst the people of God whom he excludeth from eternall life The onely thing that is any way doubtfull is how far we are bound to rest in the iudgment of the church For the clearing whereof the Author of these proofes hauing taken so much paines to reade ouer my bookes of the church to take some advantage by them against the truth of Religion professed amongst vs might haue beene pleased to remember those different degrees of obedience which wee are to yeeld to them that commaund teach vs in the church of God Which I haue noted in the Fourth Booke and fifth chapter out of Waldensis excellently described and set down by him in this sort We must saith he reuerence and respect the authority of all Catholique Doctors whose doctrine and writings the church alloweth We must more regard the authority of Catholique Bishops more then these the authority of Apostolique churches amongst them more specially the church of Rome of a generall councell more then all these yet must wee not so listen to the determinations of any of these nor so certainely assent vnto them as to the things contained in Scripture or beleeued and taught by the whole vniuersall church that hath beene euer since the Apostles times but as to the instructions of our elders and fatherly admonitions and directions wee must obey without scrupulous questioning with all modesty of minde with all good allowance acceptation and repose in the words of them that teach vs vnlesse they teach any thing which the higher and superiour controlleth And yet if they doe the humble and obedient children of the church must not insolently insult vpon them from whom they are forced to dissent but they must dissent with a reverent child-like and respectfull shamefastnesse And else-where hee saith The church whose Faith neuer faileth according to the promise made to Peter who bare the figure of the church when CHRIST saide vnto him I haue prayed for thee that thy faith faile not is not any particular church as the church of Africa within the bounds whereof Donatus did include the whole nor the particular Romane church but the vniuersall church not gathered together in a generall councell which hath sometimes erred as that at Ariminum vnder Taurus the gouernour and that at Constantinople vnder Iustinian the yonger but it is the catholique church dispersed through the whole world from the baptisme of CHRIST vnto our times which doeth vndoubtedly holde the true faith and faithfull testimony of Iesus Yea the same authour is of opinion that though it argue great contumacy for a man to dissent from a generall Councell without conuincing reason yet not perfidious impiety vnlesse he know or might know if the fault were not in himselfe that in so dissenting hee dissenteth from the Scripture or the determination of the vniuersall Church that hath beene since the Apostles times which onely is absolutely priuiledged from erring Thus then I hope the indifferent Reader will easily discerne that hitherto the authour of Protestant proofes hath found no proofe for Romish religion in any thing that I haue written let vs come therefore to the second chapter CHAP. 2. IN the second chapter wherein he endeauoureth to proue by the testimonies of Protestants that the Romane Church euer was and still is the true Church of Christ he citeth foure things as written by mee The first is touching the supreme binding commanding authority that is in the Church His words are these Doctour Field writeth that the supreame binding commanding authority is onely in Bishops in a generall Councell The second is touching the definition of the church set downe in the Articles of religion Art 19. that it is the congregation of faithfull ones in the which the pure word of God is preached and the Sacraments duely administred according to Christs institution in all those thinges that of necessity are requisite to the same whereunto he saith I agree The third is that the true Church of God is subiect vnto errours of doctrine which are not fundamentall The fourth that the Romane Church is the true Church of God His words are these I thinke no man will deny the Church of Rome to be the same it was at the comming of Luther and long before and Doctor Field writeth that the Romane and Latine Church continued the true Church of God euen till our time And again We doubt not but the Church in which the Bishop of Rome exalted himselfe with more then Lucifer like pride was notwithstanding the true Church of God that it held a sauing profession of the trueth in Christ and by force thereof conuerted many countries from error to the way of truth and he farther acknowledgeth with Doctor Couel others that Luther and the rest of his religion were baptized receiued their Christianity ordination and power of ministery in that Church as the true visible and apparant Church of Christ. Hee telleth farther that divers of the Romane Church not only of the ignorant but of the best learned were saued and are Saints in heauen These are his allegations Now let vs see what is to be said vnto them Touching the first it is most vndoubtedly true that the supreame and highest externall binding commanding authority is onely in Bishops and others assembled in a generall Councell but what will he inferre from hence All men saith he doe know Doctor Sutcliffe with others acknowledge that the Protestants haue had no such councell and what then therefore they are not the Churches of God O impious and wicked conclusion For hereby all the churches of the world 300. yeares after Christ are proued not to haue beene the true churches of Christ seeing as it is euident there was no generall Councell all that while so that Christianity was rent into factions for want of this remedy as Isidorus testifieth But saith hee the Protestant Relatour of religion teacheth that this preheminence meanes and remedy is onely in the Church of Rome This is most false for howsoeuer he thinketh it not impossible for the Romanists to haue a generall Councel of those of their own faction yet he knoweth it lieth not in them to procure a Councell absolutely generall or Oecumenicall Nay we see that for many hundred yeares there hath not beene any generall Councell of all Christians wherin a perfect consent and agreement might be setled but the greatest parts of the Christian world haue remained diuided from the Romane Church for the space of 6. or 7. hundred yeares If the Author of these proofes shall say they
OF THE CHURCH FIVE BOOKES BY RICHARD FIELD DOCTOR OF DIVINITY AND SOMETIMES DEANE OF GLOCESTER THE SECOND EDITION VERY MVCH AVGmented in the third booke and the Appendix to the same ·PECCATA·TOLLE·QVI·EMISTI·O·AGNE·DEI·IESV·CHRISTE ECCE·AGN DEI AT OXFORD Imprinted by WILLIAM TVRNER Printer to the famous Vniuersity 1628. TO THE ILLVSTRIOVS PRINCE THE DVKE OF BVCKINGAM HIS GRACE LORD HIGH ADMIRALL OF ENGLAND c. RIGHT HONOURABLE THat especiall fauour which your Grace was pleased to shew vnto the Author of this worke while he liued hath imboldned me to commend the worke it selfe as it is now inlarged vnto your Gracious protection And though the Authors particular obligement had not directed me in my choyce I know not vnto whom I might more fitly haue presented it then vnto your Grace who in a more peculiar manner then others haue vndertaken the protection of Schollers One example amongst many this Author might haue beene had hee liued but a little longer of your honourable care for the aduancement of learning and encouragement of Schollers The volume which I present vnto your Grace for the bulke and bignesse is not great especially if it be compared with the writings of our Aduersaries whose voluminous workes would make the ignorant beleeue that they had ingrossed all learning vnto themselues But asmany times wee may find in little men that strength of body and vigour of mind which is wanting in those of greater stature so experience telleth vs that amongst bookes the greatest are not alwaies the best Saepius in libro memoratur Persius vno Quam leuis in tota Marsus Amazonide And those that are acquainted with the writings of our Aduersaries are not ignorant how for the most part their great volumes are stuffed If a man will take the paines to reade them like those that digge in mines for gold he must expect to finde paruum in magno but a little gold in a great deale of vnprofitable earth Of this worke I thinke I might safely say thus much that it compriseth much in a little but I intend not a Panegyrique in the praise thereof If I giue it not that praise which it deserues my neare relation vnto the Author may be my excuse seeing whatsoeuer I should say would seeme rather to proceede from affection then judgment VVhat my opinion of it is I thinke I haue sufficiently expressed in that I haue thought it not vnworthy your Graces patronage And thus praying for the continuance of your Graces prosperous and happy estate I remaine Your Graces most humbly obliged seruant NATHANIEL FIELD TO THE MOST REVEREND FATHER IN GOD MY VERY GOOD LORD THE LORD Arch-bishop of CANTERBVRY his Grace Primate and Metropolitan of all England MOst Reuerend in Christ the consideration of the vnhappie diuisions of the Christian world and the infinite distractions of mens mindes not knowing in soe great variety of opinions what to thinke or to whom to joyne themselues euery faction boasting of the pure sincere profession of heauenly truth challenging to it selfe alone the name of the Church and fastning vpon all that dissent or are otherwise minded the hatefull note of Schisme and Heresie hath made me euer thinke that there is no part of heauenly knowledge more necessary than that which concerneth the Church For seeing the controuersies of Religion in our time are growne in number so many and in nature so intricate that few haue time and leasure fewer strength of vnderstanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the societies of men in the world is that blessed company of holy ones that houshold of faith that Spouse of Christ and Church of the liuing God which is the Pillar and ground of truth that so they may embrace her communion follow her directions and rest in her iudgement Hence it commeth that all wise and iudicious men do more esteeme bookes of doctrinall principles than those that are written of any other argument and that there was neuer any treasure holden more rich and precious by all them that knew how to prize and value things aright than bookes of prescription against the profane nouelties of Heretiques for that thereby men that are not willing or not able to examine the infinite differences that arise amongst men concerning the faith haue generall directions what to follow and what to avoid Wee admitte no man sayth Tertullian in his booke of prescriptions to any disputation concerning sacred and diuine things or to the scanning and examining of particular questions of Religion vnlesse hee first shew vs of whom he receiued the faith by whose meanes he became a Christian and whether hee admitte and hold the generall principles wherein all Christians do and euer did agree otherwise prescribing against him as a stranger from the common-wealth of the Israel of God and hauing no part nor fellowship in this businesse But as in the daies of the Fathers the Donatists and other Heretickes including the Church within the compasse of Africa and such other parts of the world where they their consorts found best entertainment reiected all other from the vnity of the Church excluded them from hope of saluation and appropriated all the glorious things that are spoken of it to themselues alone soe in our time there are some found so much in loue with the pompe and glory of the Church of Rome that they feare not to condemne all the inhabitants of the world and to pronounce them to be Anathema from the Lord Iesus if they dissent from that Church and the doctrine profession and obseruations of it So casting into hell all the Christians of Graecia Russia Armenia Syria and Aethiopia because they refuse to be subiect to the tyranny of the Pope and the Court of Rome besides the heauie sentence which they haue passed against all the famous States and Kingdomes of Europe which haue freed themselues from the Aegyptiacall bondage they were formerly holden in These men abuse many with the glorious pretences of antiquity Vnity Vniuersality Succession and the like making the simple beleeue that all is ancient which they professe that the consent of all ages is for them and that the Bishops succeeding one another in all the famous Churches of the world neuer taught nor beleeued any other thing than they now doe whereas it is easie to proue that all the things wherein they dissent from vs are nothing else but nouelties and vncertaineties that the greatest part of the Christian world hath beene diuided from them for certaine hundreds of yeares that none of the most famous and greatest Churches euer knew or admitted any of their heresies and that the things they now publish as Articles of faith to be beleeued by all that will bee saued are so farre from being Catholike that they were not the doctrines of that Church wherein they and wee sometimes liued together in one communion but the opinions onely of
some men in that Church adulterating the doctrine of heauenly trueth bringing in and defending superstitious abuses disliked by others and seruing as vile instruments to aduance the tyraÌ„ny of the Bishop of Rome Wherefore for the discouery of the vanity of their insolent boastings for the coÌ„firming of the weake the satisfying of them that are doubtfull and that all men may know that wee haue not departed from the auncient faith or forsaken the fellowship of the Catholicke Church but that wee haue forsaken a part to hold communion with the whole led so to doe by the most preuailing reasons that euer perswaded men and the greatest authority on earth I resolued to communicate to others what I had long since in priuate for mine owne satisfactien obserued touching the nature of the Church the notes whereby it may bee knowen and the priuiledges that pertaine to it These my simple labours most Reuerend in Christ I thought it my dutie to offer to your Graces censure before they should present themselues to the view of the world that so either finding approbation they might the more confidently make themselues publike or otherwise be suppressed like the vntimely fruit that neuer saw the Sunne The condition of the times wherein wee liue is such that manie are discouraged from medling with the controuersies of Religion because they are sure besides the vile slanders wicked calumniations and bitter reproches of the common aduersaries to passe the censures of those men who though they will doe nothing themselues yet in the height of a proud and disdainefull spirit with many a scornefull looke smile at the follies of other mens writings as they esteeme them The sinister iudgements of either of these sortes of men I shall the lesse regard for that it pleased your Grace so louingly to accept and soe fauourably to approue these my poore paines bestowed for the clearing of sundry questions concerning tâ—…â—…rch which by your direction and appointment I first entred into It hath biâ—… 〈◊〉 â—…he vaunt of the aduersaries of the Religion established amongst vs that 〈◊〉 written many bookes against vs and none haue beene found to oppose any â—…g against them that they desire nothing more then by writing or disputing to â—…ic the goodnes of their cause But I doubt not but this Nationall Church the gouernment whereof vnder our most gracious Soueraigne is principally committed to your fatherly care shall yeeld men more than matchable with the proudest of the aduerse faction who being animated and hartned by your fauour guided by your directions shall no longer suffer these proud Philistims to defie the armies of the Lord of Hosts For though they proclaime their owne praises with loude sounding trumpets that might haue beene piped with an oaten straw and though they magnifie themselues as if they were the only Paragons of the world and as if all wit learning had bin borne with them should die with them yet whosoeuer knoweth them will little regard the froath of their swelling words of pride and scorne seeing when they haue done vaunting they haue done their best and that which remaineth is little worth their allegations being for the most part nothing but falsifications their testimonies of antiquity the markes notes of their ancient forgeries their reasons sophismes their reports slanders and wicked calumniations their threats the venting of their malice and powring out of their impotent desires their predictions onely manifesting what they wish might be but no way shewing what shall be In the later daies of our late dread Soueraigne Elizabeth of famous blessed memory all their books were nothing but fearefull threatnings of bloody confusions and horrible dissipations of Church and common-wealth which they hoped for and looked after soe soone as it should please God to cut off the thread of her blessed life But he that sitteth in heaueÌ„ hath laughed them to scorne and branded them with the marke of false Prophets For Elizabeth is gathered to her fathers in peace full of daies and full of honour yet they haue not bathed their swords in blood as they desired but God hath disappointed all their purposes frustrated their hopes and continued our happinesse Iosua hath succeeded Moyses and Salomon Dauid and he that disposeth the kingdomes of men giueth them to whom he will hath set vpon the Throne of Maiesty amongst vs a King of a Religious Vertuous and peaceable disposition to whom he hath giuen a wise and vnderstanding heart large as the sands of the sea shore whose delight is in the Law of the Lord who hath chosen his testimonies to be his Counsellers whose constant resolution in matters of faith and Religion daunteth the enemies of it whose admirable vnderstanding in things Diuine more then for many ages the world hath found in any of his ranke giueth vs good assurance that no frauds of any deceiuers shall euer be able to seduce or misse-lead him whose blessed Progenie and Royall issue maketh vs hope that the felicity of these vnited kingdomes shall continue as longe as the Sunne and Moone endure which whosoeuer desireth and seeketh to procure Peace be vpon him vpon the Israel of God Thus crauing pardon for this my boldnesse and humbly beseeching Almighty God long to continue your Graces happie and prosperous estate and to make you a glorious instrument of much good to his Church I rest Your Graces in all dutie RICHARD FIELD WHAT THINGS ARE HANDLED IN THE BOOKES FOLLOWING The first Booke is concerning the Name Nature and Definition of the Church and the different sorts of them that do pertaine vnto it CHAP. 1. OF the Church consisting of men and Angels in the day of their creation pag. 1. Chap. 2. Of the calling of grace whereby God called out both men and Angels from the rest of his creatures to bee vnto him a holy Church and of their Apostasie 4. Chap. 3. Of the Church consisting of those Angels that continued in their first estate by force of grace vpholding them and men redeemed 5. Chap. 4. Of the Church of the redeemed 7. Chap. 5. Of the Christian Church 9. Chap. 6. Of the definition of the Church 11. Chap. 7. Of the diuers sorts of them that pertaine to the Church ibid. Chap. 8. Of their meaning who say that the Elect only are of the Church 13. Chap. 9. Of the difference of them that are in and of the Church 14. Chap. 10. Of the visible and inuisible Church ibid. Chap. 11. Of the diuerse titles of the Church how they are verified of it 17. Chap. 12. Of the diuerse sorts of them that haue not yet entred into the Church 18. Chap. 13. Of the first sâ—…rt of them that after their admission into the Church of God do voluntarily depart and goe from the same 19. Chap. 14. Of the second sort of them that voluntarily goe out from the people of God 20. Chap. 15. Of them whom the Church casteth out by excommunication 22. Chap.
16. Of the errors that are and haue beene touching the vse of the discipline of the Church in punishing offenders 24. Chap. 17. Of the considerations moouing the Church to vse indulgence towards offenders 25. Chap. 18. Of their damnable pride who condemne all those Churches wherein want of due execution of discipline and imperfections of men are found 26. The second Booke is of the notes of the Châ—…h CHAP. 1. OF the nature of notes of difference and their seuerall kindes 29. Chap. 2. Of the diuers kindes of notes whereby the true Church is discerned from other societies of men in the world 30. Chap. 3. Of Bellarmines reasons against the notes of the Church assigned by vs. 32. Chap. 4. Of Stapletons reasons against our notes of the Church 34. Chap. 5. Of their notes of the Church and first of Antiquity 37. Chap. 6. Of succession 39. Chap. 7. Of the third note assigned by them which is Vnity 40. Chap. 8. Of Vniuersality 41. Chap. 9. Of the name and title of Catholike 42. The third Booke sheweth which is the true Church demonstrated by those notes CHAP. 1. OF the diuision of the Christian World into the Westerne or Latine Church and the Orientall or East Church 47. Chap. 2. Of the harsh and vnaduised censure of the Romanists condemning all the Orientall Churches as Schismatic all and hereticall 75. Chap. 3. Of the nature of heresie of the diuerse kindes of things wherein men erre and what pertinacie it is that maketh an hereticke 76. Chap. 4. Of those things which euery one is bound expresly to know and beleeue and wherein no man canne erre without note of heresie 77. Chap. 5. Of the nature of Schisme and the kindes of it and that it no way appeareth that the Churches of Greece c. are hereticall or in damnable Schisme 80. Chap. 6. Of the Latine Church that it continued the true Church of God euen till our time and that the errours we condemne were not the doctrines of that Church 81. Chap. 7. Of the seuerall points of difference betweene vs and our aduersaries wherein some in the Church erred but not the whole Church 83. Chap. 8. Of the true Church which and where it was befâ—… Luthers time 84. Chap. 9. Of an Apostasie of some in the Church 86. Chap. 10. Of their errour who say nothing can be amisse in the Church either in respect of doctrine or discipline 89. Chap. 11. Of the causes of the manifold confusions and euils formerly found in the Church ibid. Chap. 12. Of the desire and expectation of a reformation of the corrupt state of the Church and that the alteration which hath beene is a reformation 91. Chap. 13. Of the first reason brought to prooue that the Church of Rome holdeth the faith first deliuered because the precise time wherein errors began in it cannot be noted 93. Chap. 14. Of diuers particular errours which haue beene in the Church whose first author cannot be named 94. Chap. 15. Of the second reason brought to prooue that they hold the auncient faith because our men dissenting from them confesse they dissent from the Fathers where sundry instances are examined 96. Chap. 16. Of Limbus Patrum concupiscence and satisfaction touching which Caluin is falsely charged to confesse that he dissenteth from the Fathers 99. Chap. 17. Of Prayer for the dead and Merit 101. Chap. 18. Of the Fathers strictnesse in admitting men into the Ministery of single life and of their seuerity in the discipline of repentance 103. Chap. 19. Of the Lent Fast of Lay-mens Baptisme and of the sacrifice of the Masse 106. Chap. 20. Of the inuocation and adoration of Saints touching which the Century writers are wrongfully charged to dissent from the Fathers 109. Chap. 21. Of Martyrdome and the excessiue praises thereof found in the Fathers 114. Chap. 22. Wherein is examined their proofe of the antiquity of their Doctrine taken from a false supposall that our doctrine is nothing else but heresie long since condemned 115. Chap. 23. Of the heresie of Florinus making God the author of sinne falsely imputed to Caluine and others 117. Chap. 24. Of the heresies of Origen touching the Image of God and touching hell falsely imputed to Caluin 133. Chap. 25. Of the heresie of the Peputians making women Priests 134. Chap. 26. Of the supposed heresie of Proclus and the Messalians touching concupiscence in the regenerate 135. Chap. 27. Of the heresies of Nouatus Sabellius and the Manichees 139. Chap. 28. Of the heresies of the Donatists 141. Chap. 29. Of the heresies of Arrius and Aerius 142. Chap. 30. Of the heresies of Iouinian 143. Chap. 31. Of the heresies of Vigilantius 146. Chap. 32. Of the heresie of Pelagius touching originall sinne and the difference of veniall and mortall sinnes 147. Chap. 33. Of the heresie of Nestorius falsely imputed to Beza and others 149. Chap. 34. Of the heresies of certaine touching the Sacrament and how our men deny that to be the body of Christ that is carried about to bee gazed on 150. Chap. 35. Of the heresie of Eutiches falsely imputed to the Diuines of Germany 151. Chap. 36. Of the supposed heresie of Zenaias Persa impugning the adoration of Images 152. Chap. 37. Of the error of the Lampetians touching vowes 153. Chap. 38. Of the heresie of certaine touching the verity of the body and blood of Christ communicated to vs in the Sacrament ibid. Chap. 39. Of succession and the exceptions of the aduersaries against vs in respect of the supposed want of it 154. Chap. 40. Of succession and the proofe of the trueth of their doctrine by it 159. Chap. 41. Of vnity the kinds of it and that communion with the Romane Bishoppe is not alwaies a note of true and Catholike profession 160. Chap. 42. That nothing can be concluded for them or against vs from the note of Vnity or diuision opposite vnto it 164. Chap. 43. Of Vniuersality 169. Chap. 44. Of the Sanctity of doctrine and the supposed absurdities of our profession 170. Chap. 45. Of the Paradoxes and grosse absurdities of Romish religion 172. Chap. 46. Of the efficacie of the Churches doctrine 174. Chap. 47. Of the Protestants pretended confession that the Romane Church is the true Church of God ibid. Chap. 48. Of Miracles confirming the Romane faith 175. Chap. 49. Of Propheticall prediction 177. Chap. 50. Of the felicity of them that professe the trueth 178. Chap. 51. Of the miserable ends of the enemies of the truth ibid. Chap. 52. Of the Sanctitie of the liues of them that are of the Church 179. An Appendix to the third booke wherein it is proued that the Latine Church was and continued a true orthodoxe and protestant Church and that the maintainers of Romish errors were onely a faction in the same at the time of Luthers appearing AN answere to M. Brerelyes obiection concerning the masse publiquely vsed in all Churches at Luthers appearing pag. 185. Chap. 1. Of the canon of the Scriptures 224.
that pertaine to the Church THey that are partakers of the heauenly calling and sanctified by the profession of divine truth and the vse of the meanes of saluation are of very diuers sorts For there are some that professe the truth deliuered by Christ the Sonne of God but not wholly and entirely as Heretiques some that professe the whole sauing truth but not in vnity as Schismatickes some that professe the whole sauing truth in vnity but not in sincerity and singlenesse of a good and sanctified minde as Hypocrites and wicked men not outwardly divided from the people of GOD and some that professe the whole sauing truth in vnity and sincerity of a good and sanctified heart All these are partakers of the heauenly calling and sanctified by the profession of the truth and consequently are all in some degree and fort of that society of men whom GOD calleth out vnto himselfe and separateth from Infidels which is rightly named the Church These being the different rankes of men made partakers of the heauenly calling and sanctified by the profession of sauing truth there are diuers names by which they are expressed and distinguished one from another For as the name of the Church doth distinguish men that haue receiued the revelation of supernaturall truth from Infidels and the name of the Christian Church Christians from Iewes so the name of the Orthodoxe Church is applyed to distinguish right beleeuing Christians from Heretiques the name of the Catholicke Church men holding the Faith in vnity from Schismatiques the name of the invisible Church the Church of the first borne whose names are written in heauen the mysticall body of Christ and the like to distinguish the elect from all the rest so that many were of the Church which were not of the Christian Church as the Iewes before the cōming of Christ many of the Christian Church that are not of the Orthodoxe many of the Orthodoxe that are not of the Catholique and many of the Catholique that are not of the invisible and Church of the first borne whose names are written in heauen Thus then the Church hauing her being name from the calling of grace all they must needes bee of the Church whom the grace of God in any sort calleth out from the profane and wicked of the world to the participation of eternall happinesse by the excellent knowledge of divine supernaturall and revealed verity and vse of the good happy and pretious meanes of saluation but they onely perfectly and fully in respect of outward being which professe the whole trueth in vnity and they onely principally fully and absolutely are of the Church whom divine grace leadeth infallibly and indeclinably by these meanes to the certaine and vndoubted possession of wished blessednesse because in them onely grace manifesteth her greatest and most prevailing force without which efficacie of grace winning infallibly holding inseparably and leading indeclinably no man euer attained to saluation of which whoso is partaker shall vndoubtedly be saued In the benefites of this grace none but the elect and chosen of God whom he hath loued with an euerlasting loue haue any part of fellowship though others concurre with them in the vse of the same meanes of saluation and bee partakers with them of sundry inward motions inclining them to good When we say therefore that none but the elect of God are of the Church wee meane not that others are not at all nor in any sort of the Church but that they are not principally fully and absolutely and that they are not of that especiall number of them who partake and communicate in the most perfect worke force and effect of sauing grace CHAP 8. Of their meaning who say that the Elect onely are of the Church THis was the meaning of Wickliffe Husse and others who therefore define the Church to be the multitude of the Elect not for that they thinke them onely to pertaine to the Church and no others but because they onely pertaine vnto it principally fully effectually and finally and in them only is found that which the calling of grace whence the Church hath all her being intendeth to wit such a conversion to God as is joyned with finall perseverance whereof others failing and comming short they are onely in an inferiour and more imperfect sort said to be of the Church The elect and chosen of God are of two sorts some elect onely and not yet called some both elect and called Of the latter there is no question but they are the most principall parts of the Church of God Touching the former they are not actually of the Church but onely secundùm praescientiam praedestinationem in Gods prescience and predestination who hath purposed what they shall be and knoweth what they will be It is frivolous therefore that Bellarmine Stapleton and others of that faction alledge against vs that the elect before they are called are not of the Church For it is true if they speake of actuall admission into the fellowship of Gods people but false if they speake of the intent and purpose of Almighty God whereby they were chosen to be made his in this present world before the world it selfe was made Secundùm praescientiam saith Augustine multi etiam qui apertè foris sunt haeretici appellantnr multis bonis Catholicis meliores sunt In the prescience of God many that are apparantly without and named Heretiques are better then many and those good and right beleeuing Catholique Christians And in his tract vpon Iohn Secundùm praescientiam praedestinationem quam multae ovesforis quam multi lupi intus Quidest inquit quod dixi Quam multae oves foris quam multi luxuriantur casti futuri quam multi blasphemant Christum credituri in Christum hi oves sunt veruntamen modò alienam vocem audiunt alienos sequuntur Item quà m multi intus laudant blasphematuri Casti sunt fornicaturi stant casuri non sunt oves de praedestinatis enim loquimur According vnto Gods prescience and predestination how many sheepe are there without and wolues within what is it saith Augustine that I said How many sheepe are there without how many are there that now wallow in all impurity and filthines that hereafter shall be chast and vndefiled How many now doe blaspheme Christ which hereafter shall beleeue in Christ and these are sheepe yet for the present they heare the voyce of a stranger and follow strangers On the other side how many are there now within which presently praise God that hereafter will blaspheme him which now are chast that hereafter will become impure adulterers now stand that hereafter will fall and these are not sheepe for we speake of the predestinate It is true therefore that Wickliffe Husse Calvine and others doe teach that none but the elect doe pertaine to the Church in such sort as hath beene before expressed and that all the electare
world carried away with the sway of time fell from the soundnesse of the faith onely Athanasius excepted and some few confessors that sub Athanasii nomine exâ—…labant as Hierome noteth writing against the Luciferians Ingemuit totus orbis miratus est se factum esse Arrianum The world powred foorth sighes maruailing how it was become an Arrian At that time it was when Hilarius writing against Auxentius Bishop of Millaine complained that the Arrian faction had confounded all and therefore admonished all men to take heede how they suffered themselues to be led with outward appearances Malè vos parietum amor cepit malè ecclesiam Dei in tectis aedificiisque veneramini malè sub his pacis nomen ingeritis anne ambiguâ—…m est inijs Antichristum esse sessurum montes mihi syluae lacus carceres voragines sunt tutiores in his enim Prophetae manentes aut demersi prophet abant It is not well saith he that you are in loue with walls that you esteeme the Church in respect of houses and buildings and in and vnder those shewes and outward appearances pretend and vrge the name of peace Is there any doubt of Antichristes sitting in these places The Mountaines the Woods the Lakes the prisons the deepe pittes and deuouring gulfes seeme to me more safe For in these the Prophets either remaining abiding making them their dwelling places or as it were drowned and ouerwhelmed in them prophesied in old time And to this purpose it is that Augustine writeth most aptly distinguishing betweene the starres of heauen and the sands of the sea according to the number whereof God promised Abraham that his seed should be Ecclesia aliquandò obscuratur tanquam obnubilatur multitudine scandalorum sed etiam tunc insuis firmissimis eminet qui sunt quasi stellae coeli in semine Abrahae at multitudo illa carnalium infirmorum fidelium quae quasi arena maris est aliquandò tranquillitate temporis libera quieta apparet aliquandò autem tribulationum tentationum fluctibus operitur atque turbatur The Church of God saith he sometimes is obscured darkened and as it were ouer-shadowed with the multitude of offences and scandals that are found in it yet euen then doth it appeare and shew it self in those worthies of most strong and constant resolution which are as the starres of heauen among those of Abrahams seede and posterity but for the multitude of weake and carnall Christians which is like to the sand on the sea shore in peaceable times they are free and quiet but in dangerous times troubled couered and hidden with the waters and raging waues of tribulation and temptation This and no other thing our Divines meant that affirmed the Church to bee sometimes invisible and therefore it is most true that Bellarmine noteth that many of his companions haue taken much needlesse paine in proouing against vs the perpetuity of the Church which as he confesseth none of vs euer denied but it is as true that he also laboureth in vaine in proouing that there is and alwayes hath beene a visible Church and that not consisting of some few scattered Christians without order of Ministery or vse of Sacraments for all this we doe most willingly yeeld vnto howsoeuer perhaps some few haue been of opinion that though all others failing from the Faith the trueth of GOD should remaine onely in some few of the Laitie yet the promise of Christ concerning the perpetuitie of his Church might still be verified This question was disputed by Occham and Cameracensis long before our times who knoweth not that Cardinall Turrecremata and other great Divines haue beene of opinion that during the time that Christ was touching his body in the graue all the Apostles being fallen from the Faith the same continued in the blessed Virgin alone but these disputes wee leaue to them that are delighted in them resting in the assured and vndoubted perswasion of the truth of these things which wee haue deliuered touching the visibility and invisibility of the Church by which it may easily appeare in what sense the Church may be said to be sometimes invisible and how the same Church is at the same time both visible and invisible in diuers respects CHAP. 11. Of the divers titles of the Church and how they are verified of it HAuing thus declared the diuerse considerations of the Church of God and the different conditions of them that are of it for our better directions left we mistake and misapply those things that are spoken of it we must further obserue that the names and titles giuen vnto it are of two sorts for there are some that are verified of it in respect of the whole considered generally and as it comrehendeth all those that concurre in the same intire profession of heauenly verities and outward meanes of saluation though they be of very divers different and contrary condition so it is named a great house wherein there are vessels of honour and dishonour in which there are that walke according to the rule of Christianity and worthy of God and others that walke inordinately It is named a field in which is wheate mingled with tares It is a floore in which there is wheate and chaffe It is a company of Virgins attending the comming of the bridegrome whereof some are wise hauing oyle in their lampes others foolish hauing none It is a net cast into the sea that gathereth into it good fishes and bad Other names and titles there are which are not verified of the Church considered generally in all her parts but onely in respect of some parts and those the best and principall so it is named the spouse of Christ and the wife of the Lambe a royall Priesthood an holy nation and a peculiar people the Loue of Christ all faire vndefiled and without spot the onely Doâ—… an orchard inclosed a Well sealed vp a fountaine of liuing water a Paradise with all precious delectable and desireable fruit and that nothing may be added to the honour of it It is the mysticall body of Christ which he doth animate formalize and quicken with his owne spirit of this body the wicked are not members though they bee members of the body of the Church generally considered It is therefore 〈◊〉 vaine dispute betweene them that say they are members of the mysticall body of Christ though not liuing members and them that say they are parts but not members For they are neither parts nor members of the mysticall body of Christ though they be both in respect of the body of the Church considered generally And it is false that Bellarmine affirmeth that we require inward qualities to make a man to be of the Church thereby making it vnknowen who are that Church to whose authoritie and direction the Lord commandeth vs to submit our selues For we doe not
require inward qualities in a man before hee can be at all of the Church but before hee can bee fully of the mysticall bodie of Christ. We say therefore that all they are of the Church that outwardly hold the faith of Christ and that that society wherein the sincere outward professiâ—… of the truth of God is preserued is that true Church of God whose commâ—…on we must imbrace that happy mother in whose wombe we are conceiuâ—… with whose milke we are nourished to whose censures we must submit our selues And so it is vntrue that the same Bellarmine imputeth vnto vs charging vs that we affirme that none of the priviledges which Christ hath bestowed on his Church do pertaine to the Church generally considered but only to that more speciall nuÌ„ber of the elect of God who coÌ„municate in the benefits of effectual sauing grace which who they are is known to none but God only For though we know they were all granted for their sakes do benefit them only yet we say not that they pertaine only vnto them For whereas there are 4 sorts of things pertaining and belonging to the Church to wit First the promises of euerlasting loue mercie secondly the knowledge of God and meanes of saluation thirdly the ministery and dispensation of the word and sacraments and fourthly the performance of such duties as God requireth The first sort of things pertaine onely to the more speciall number of the elect of God the second to the whole multitude of Christians in generall the third to such as are lawfully called thereunto the fourth if they be generall duties pertaine to all if speciall to speciall degrees and sorts of men in the Church according to their severall differences Thus then wee see the divers considerations of the Church and the different condition of them that doe pertaine to it of whom it doth consist notwithstanding all which differences for that they all concurre in the same holy profession and vse of the same happy meanes of saluation they make one holy Catholicke Church in which onely the light of heauenly trueth is to be sought where only grace mercie remission of sinnes and hope of eternall happinesse are found Sola Catholica Ecclesia est quae verum Dei cultum retinet hic autem est fons veritatis hoc est domicilium fidei hoc templum Dei quod si quis non intrauerit vel à quo si quis exierit à spe vitae ac salutis aeternae alienus est It is only the Catholicke Church that hath the true worship and seruice of God this is the welspring of trueth the dwelling place of faith the temple of God into which whoso entreth not and from which whoso departeth is without all hope of life and eternall saluation CHAP. 12. Of the diuers sorts of them that haue not yet entred into the Church THey that haue not entred into this societie are of two sorts Infidels and Catechumens that is infidels and such as though they be beleeuers are not yet baptized The former are without of whom the Apostle speaketh when hee pronounceth that hee hath nothing to doe to iudge them that are without The latter for that they make profession of the trueth of God and with longing desires thirst after the full enjoying of the blessed communion of the Saints of God wishing for nothing more then by baptisme to be admitted into the family of Christ and houshold of faith are in vestibulo pietatis as Nazianzen noteth and are like children formed and fashioned in the wombe and come to the birth though not yet brought foorth And therefore the constant resolution almost of all Diuines is and hath beene that if without contempt and neglect by any vnauoidable impediment they bee hindered from enjoying the benefite of this sacramentall assurance of their adoption they doe notwithstanding the want thereof liue and die in the state of saluation These therefore are within as the Apostle speaketh though not by that solemne outward and sacramentâ—… admission which they doe desire yet in desire purpose and preparation fitting them vnto it which is so farre forth necessarie to saluation that no man euer was or shall be saued that either wilfully neglected or contemned the same And therefore it is not without great cause that Nazianzen in the place aboue mentioned taxeth the folly of some in his time who for that they knew the greatnesse of the benefit of grace which is receiued in baptisme which by no other meanes in so full and ample sort is bestowed on the scâ—…nes of men lest by the euils they might through humane frailtie easily runne into they should fall from it which could not in the same degree and measure be recouered againe deferred and put off their baptisme as long as they could so that some were lifted vp to Bishops chaires before by baptisme they had set one foote within the doores of the house of God not considering as he wisely obserueth that while they sought so providently to auoide the danger of loosing the benefits once receiued in Baptisme they did runne into as great or greater danger neuer to receiue the same And that if the feare of loosing the benefite of the grace of Baptisme once receiued may cause vs iustly to deferre the seeking and obtaining of it we may with as good reason deferre and put off to be Christians at all lest happily in time of persecution and triall we might fall away This was the fault of sundry in the Primitiue Church and which was yet more to be condemned many did therefore differre and put off their Baptisme that so whatsoeuer evill things they did in the meane time might in that Lauer of new birth be washed away thereby taking greater liberty to offend for that they had so present meanes of full remission and perfect reconciliation so making that which was ordained against sinne and for the weakening and ouerthrow of it to be an encouragement thereunto and to giue life and strength vnto it Seeing therefore wee are but in vestibulo pietatis while we remaine vnbaptized and our feete stand but in the outward courts of the Lord of hostes wee must not rest till we enter into his holy habitation till wee may looke into the holiest of all and behold his glorious presence in the middest of his Saints CHAP 13. Of the first sort of them that after their admission into the Church of God doe voluntarily depart and goe out from the same THey which after their entrance and admission into the house of God depart and goe out againe are of two sorts For either they depart of themselues leauing the fellowship and forsaking the faith as Schismatikes and Heretikes or else they are cast out by the censures of the guides of the Church for their wicked vngodly and scandalous conuersation as excommunicate persons and such as are enjoyned publike penance Concerning the first sort
Schismatikes are they that breake the vnitie of the Church and refuse to submit themselues and yeeld obedience to their lawfull Pastours and guides though they retaine an entire profession of the trueth of God as did the Luciferians some others in the beginning of their Schisme though for the most part the better to justifie their Schismaticall departure from the rest of Gods people Schismatikes doe fall into some errour in matters of faith This is the first sort of them that depart and goe out from the Church of God and company of his people whose departure yet is not such but that notwithstanding their Schisme they are and remaine parts of the Church of God For whereas in the Church of God is found an entire profession of the sauing trueth of God order of holy Ministery Sacraments by vertue thereof administred and a blessed vnitie and fellowship of the people of God knit together in the bond of peace vnder the commaund of lawfull Pastours and guides set over them to direct them in the wayes of eternall happinesse Schismatikes notwithstanding their separation remaine still conioyned with the rest of Gods people in respect of the profession of the whole sauing trueth of God all outward actes of Religion and Diuine worship power of order and holy Sacraments which they by vertue thereof administer and so still are and remaine parts of the Church of God but as their communion and coniunction with the rest of Gods people is in some things onely and not absolutely in all wherein they haue and ought to haue fellowship so are they not fully and absolutely of the Church nor of that more speciall number of them that communicate intirely and absolutely in all things necessary in which sense they are rightly denied to be of the Church which I take to be their meaning that say they are not of the Church CHAP. 14. Of the second sort of them that voluntarily goe out from the people of God HEretikes are they that obstinately persist in error contrary to the Churches faith so that these doe not onely forsake the fellowship but the faith also and therefore of these there may be more question whether notwithstanding their hereticall division they still continue in any sort parts of the Church of God But this doubt in my opinion is easily resolued For in respect of the profession of sundry diuine verities which still they retaine in common with right beleeuers in respect of the power of order and degree of ministery which receiuing in the Church they carry out with them and sacraments which by vertue thereof they doe administer they still pertain to the Church But for that they hold not an entire full professiō of all such sauing trueths as to know and beleeue is necessary vnto saluation for that their Pastours and Priests though they haue power of order yet haue no power of jurisdiction neither can performe any acte thereof for that they retaine not the vnity of the spirit in the bond of peace they are rightly denied to be of the Church not for that they are not in any sort of it but for that they are not fully and absolutely of it nor of that more speciall number of them which communicate in all things wherein Christians should This more speciall number of right beleeuing Christians is for distinction sake rightly named the Catholike Church because it consisteth of them only that without addition diminution alteration or innouation in matter of doctrine hold the common faith once deliuered to the Saints and without all particular or priuate diuision or faction retaine the vnitie of the spirit in the bond of peace To this purpose is it that Saint Augustine against the Donatists who therefore denied the baptisme of Heretikes to be true Baptisme and did vrge the necessity of rebaptizing them that were baptized by them for that they are out of the Church doth shew that all wicked ones feined Christians and false hearted hypocrites are secluded from the Church of God considered in her best and principall parts and in the highest degree of vnitie with Christ her mysticall head aswell as ◅retikes and Schismatikes As therefore all they that outwardly professe the trueth and hold the faith of Christ without schisme or heresie are of the Church and are within as the Scripture speaketh yet are not all ofthat more speciall number of them that are intrinsecus in occulto intus but in more generall sort So likewise Heretikes and Schismatikes though they be not of that speciall number of them that in vnity hold the entire profession of diuine trueth are of the Church generally considered and of the number of them that professe the trueth of God reuealed in Christ. And this surely Augustine most clearely deliuereth For when the Donatists did obiect that Heresie is an harlot and that if the baptisme of Heretikes bee good sonnes are borne to God of heresie and so of an harlot than which what can be more absurde impious his answere was that the conuenticles of Heretikes doe beare children vnto God not in that they are diuided but in that they still remaine conjoyned with the true and Catholike Church not in that they are Heretikes but in that they professe and practise that which Christians should and doe professe and practise It is not therefore to be so scornefully rejected by Bellarmine Stapleton and others of that faction that we affirme that both Heretikes and Schismatikes are in some sort though not fully perfectly and with hope of saluation of the Church seeing Augustine in the iust and honourable defence of the Churches cause against Heretikes did long since affirme the same not doubting to say that Heretikes remaine in such sort conioyned to the Church notwithstanding their Heresie that the true Church in the midst ofthem and in their assemblies by Baptisme ministred by them doth beare and bring forth children vnto God The not conceiuing whereof gaue occasion to Cyprian and the African Bishops of errour and afterwards to the Donatists of their heresie touching the rebaptization of them that were baptized by Heretikes For seeing there is but ◅e Lord one faith one Baptisme seeing God gaue the power of the keyes and the dispensation of his word and sacraments onely to his Church if Heretikes bee not of the Church they doe not baptise This their allegation they amplified and enlarged from the nature and condition of heresie and Heretickes and the high pretious and diuine qualitie force and working of the sacraments thereby endeauouring to shew that so excellent meanes pledges and assurances of our saluation cannot be giuen by the hands of men so farre estranged from God There is say they one faith one hope one Baptisme not among heretikes where there is no hope and a false faith where all things are done in lying false and deceiueable maner where he adiureth Sathan that is the vassall of Sathan and possessed of the diuell
Hee proposeth the sacramentall demaunds and wordes of holy stipulation whose mouth wordes send forth a canker He giueth the faith that is himselfe an infidell Hee giueth remission of sinnes that is himselfe most wicked and sinfull Antichrist baptizeth in the name of Christ he blesseth that is himselfe accursed of God hee promiseth life that is himselfe dead he giueth peace that is himselfe an enimy to peace he calleth on the name of God that is a blasphemer of God he administreth and executeth the holy office of Priesthood that is profane he prepareth furnisheth and attendeth the Altar of God that is a sacrilegious person All which objections howsoeuer carrying a faire shew at the first sight and view yet are most easily answered if wee consider that heretikes notwithstanding their heresies doe in some sort still pertaine to the Church and so consequently haue that degree order office ministerie and calling which is holy by vertue whereof they doe administer the holy Sacraments euen as in the true and Catholique Church many wicked ones are found that are no lesse the vassals of Sathan and possessed of the diuell dead in sinne accursed of God profane sacrilegious and enemies of peace than heretikes and â—…hismatikes who yet for that they haue that order office and degree of ministerie which is holy doe no lesse nor with lesse effect administer the holy Sacraments than they that are the samplers of all sanctitie pietie and vertue Whereupon the schoolemen rightly note that there are foure sorts of Ministers to wit good secretly bad openly and apparantly wicked but not put from their office and place nor cast out of the Church and lastly such as are depriued of their office and dignitie and remoued from the happie fellowship of right beleeuers The first administer the Sacraments with benefite profit and good to themselues others The second with benefit to others but not to theÌ„selues The third with hurt to themselues and scandall to others but yet to the euelasting good of them that receiue them if the fault be not in themselues The fourth administer those Sacraments that are holy in their owne nature the meanes pledges assurances of saluation but without any benefit to theÌ„selues or others because they are in diuision and schisme Whereas nothing though neuer so good excellent is aualeable to their good that are out of the vnitie the people of God should haue among themselues If I giue my body to be burned and haue not charitie it profiteth me nothing saith the Apostle CHAP. 15. Of them whom the Church casteth out by excommunication HItherto we haue treated of such as being once of the Church of themselues goe out from the companie of right beleeuers by schisme or heresie Now it remaineth to speake of them whom the Church casteth out by excommunication Excommunication is that sentence of the Church whereby shee ejecteth and casteth out wicked sinners out of her communion Which communion what it is and wherein it consisteth that we may the better vnderstand wee must obserue that communion is sometimes taken for hauing the same things in common and sometimes for mutuall doing and receiuing good to and from each other In the former sense the communion of the Church is of two sorts outward and inward The outward consisteth in those things which all they that are of the Church haue in common as the profession of the trueth reuealed in Christ and the Character of Baptisme which as a note distinctiue separateth Christians from Infidels and vnbeleeuers The inward consisteth in those things which only the best parts of the Church haue in common as faith hope loue and the like The Communion of the Church in the later sense consisteth in a mutuall and enterchangeable course of action whereby the parts thereof doe and receiue good to and from one another one supplying the want and defect of another This is of two sorts Publike and private The publike consisteth first in the prayers which the Church powreth foorth for euerie the least and most contemptible member thereof thereby obtayning of God the giuing supply and continuance of all necessary good ioyned with a most happie protection keeping them from falling into those evils they are subiect vnto Secondly in the dispensation of Sacraments by the hands of her Ministers Private in mutuall conuersation of one man with another Excommunication doth not depriue the Excommunicate of the former kinde of communion For euerie sentence of excommunication is either iust or vniust If it be vniust they may still retaine all those things which the best parts of the Church haue inward or outward as sometimes it falleth out through the prevailing of factious seditious and turbulent men that the best men are vniustly and vndeseruedly cast out of the true Church as Austine noteth who though they neuer be permitted to returne againe and reenter yet if they continue without gathering any conuenticles or broaching of heresies and still loue professe and seeke to promote what in them lyeth the trueth of God which is holden and professed in the Church of God from the assemblies whereof they are vniustly excluded and banished who dare denie them to be of the Church And therefore Bellarmine himselfe though he make shew as if he meant to proue that excommunicate persons are not of the Church as he endeuoureth to doe that Heretikes and Schismatikes are not yet hee altereth the matter cleane and saith only they are not in the Church corpore externâ communicatione as if hee would only proue that they are excluded from the meetings and assemblies of the Church and conuersing with the people of God There is therefore no doubt but that they are of the Church and that if they patiently endure these indignities iniuries and wrongs they shall be highly rewarded of Almighty GOD but saith Bellarmine they are not of the Church corporally and in outward Communion then which what could be more friuolously spoken For who maketh any doubt but that they are thrust out of the assemblies so that they may not be bodily present when the people of God doe meete together to performe the acts of diuine worship but that therefore they are not properly of the visible Church who that advisedly considereth what he saith would ever say Seeing they haue still the communion which onely is essentiall and maketh a man to be of the Church in that they haue all those things both inward outward which the best among them that remaine not eiected haue as faith hope loue and profession of the whole truth of God the character of baptisme obedient and humble submission to their lawfull superiors which things and no other are required to make a man to be of the Church For the performance of holy duties is an action of them that are already of the Church and doth not make a man to be of the Church Yea the performance of these duties is a thing of that
nature that by violence and the vniust courses holden by wicked men wee may be hindred from it without any fault of ours If the sentence of excommunication be iust yet it doth not cut the excommunicate off from the mysticall body of Christ but doth presuppose that they haue already cut off themselues or that if this sentence being duely and aduisedly pronounced make th◅ not relent but that still they hold out against it they will cut off themselues and depriue themselues of all inward grace and vertue From the visible Church of Christ it doth not wholly cut them off for they may and often doe retaine the entire profession of sauing trueth together with the Character of Baptisme which is the marke of Christianitie and so farre forth notwithstanding their disobedience still acknowledge them to be their lawfull pastours and guides by whose sentence they are excommunicate that they would rather endure and suffer any thing thē schismatically ioyne themselues to any other communion It doth therefore onely cut them off from communicating with the Church in the performance of holy duties and depriue them of those comforts which by communicating in the sacraments c. they might haue enioyed This excōmunicatiō is of two sorts the greater and the lesser The greater putteth the excōmunicate frō the sacrament of the Lords body blood depriueth them of all that cōfort and strength of grace which from it they might receiue it denieth to thē the benefit of the Churches publick prayers so leaueth thē to thēselues as forelorn miserable wretches without that assistāce presence protection which frō God she obtaineth for her obedient children Whence it is that they are said to be deliuered vnto Sathan because they are left naked void of all meanes to make resistance vnto his will pleasure as if this were not enough they are denied that solace which they might finde in the company and conversation of the people of God who now doe no lesse flye from them than in olde time they did from the Lepers who cryed I am vncleane I am vncleane The lesser excommunication excludeth onely from the Sacramentall pledges and assurances of Gods loue which when it is pronounced against them that stubbornely stand out and will not yeeld themselues to the Churches direction disposition is properly named excommunication but when it is pronounced against them that yeeld when they haue offended and seeke the blessed remedies of the euils they haue committed it is not so properly named excommunication but it is an act of the discipline of repentance and of that power and authority which Christ left vnto his Church whereby shee imposeth and prescribeth to her obedient children when they haue offended such courses of penitency whereby they may obtaine remission of their sinnes and recouer the former estate from which they are fallen CHAP. 16. Of the errours that are and haue beene touching the vse of the discipline of the Church in punishing offenders TOuching this discipline of repentance and power of the Church in ordering offenders and the vse thereof there are and haue beene sundry both errours and heresies The first of the Pelagians in former times the Anabaptists in our times who for euery the least imperfectiō cast men out of their societies denying that any are or can be in or of the Church in whom the least imperfection is found Which if it were true there should be no Church in the world all men being subject to sinne and sinfull imperfection that either are or haue beene For it is a vaine dispute of the Pelagians whether a man may be without sinne or not whereof see that which Augustine and Hierom haue written against the madnesse and folly of those men For confirmation of their errour touching absolute perfection they alleage that of the Canticles Thou art all faire my Loue and there is no spot in thee And that of the Apostle to the Ephesians that Christ gaue himselfe for his Church that he might make it to himselfe a glorious Church not hauing spot or wrinkle but that it should be holy and without blame For answere wherevnto first we must remember that which formerly was obserued to wit that sundry glorious titles are giuen to the Church which agree not to the whole totally considered but to some parts onely so it is said to be faire glorious and without spot or wrinkle not for that all or the most part of them that are of the Church are so but because the best and principall parts are so and for that the end intent and purpose of the gift of grace giuen to the Church is to make all to be so if the fault be not in themselues Secondly we must obserue that there is a double perfection purity and beauty of the Church without spot or wrinkle to wit absolute and according to the state of this life The first is not found in any among the sonnes of men while they are clothed with the body of death And therefore if we speake of that absolute purity and perfection the Church is said to be pure all faire and to haue no spot or wrinkle not for that actually and presently it is so but for that it is prepared to be so hereafter as Augustine fitly ◅teth The second kinde of purity which is not absolute but according to the state of this life consisteth herein that all sinnes are avoyded or repented of and in Christ forgiuen and his righteousnesse imputed In this sense the Church is now presently pure and vndefiled and yet not free from all sinfull imperfection as the Pelagians and Anabaptists vainely and fondly imagine contrary to all experience and the wordes of the Apostle If wee say wee haue no sin we deceiue our selues and there is no trueth in vs. The second errour touching the power of the Church in the ordering of sinners and the vse thereof was that of the Novatians who refused to reconcile and restore to the Churches peace such as grievously offended but left them to the iudgment of God without all that comfort which the sacraments of grace might yeeld vnto them and if any fell in time of persecution and denied the faith how great and vnfained soever their repentance seemed to bee they suffered them not to haue any place in the Church of God The third of certaine of whom Cyprian speaketh that would not reconcile nor restore to the Churches peace such as foradultery were cast out The fourth of the Donatistes who would not receiue into the lap bosome of the Church such as hauing in time of persecution to saue their owne liues deliuered the bookes and other holy things into the hands of the persecutors did afterwards repent of that they had done and with teares of repentant greefe seeke to recouer their former standing in the Church of God againe yea they proceeded so farre in this their violent and
acknowledge these notes to be vncertaine This who so taketh a view of the places cited by him shall finde to be most false Calvine indeede saith that not the bare preaching of the trueth but the receiuing imbracing and professing of it is necessary to the being of the Church but touching the vncertainety of these notes he saith nothing That which hee obiecteth that wee make the Church to bee onely the number of the elect and that therefore it cannot bee knowen by these notes is answered in the refutation of Bellarmines first reason His third allegation is this There are many that doe truely pertaine to the Church to whom these notes agree not therefore they are no notes of the Church The Antecedent wee denie Hee prooueth it out of our owne doctrine Many not yet called pertaine to the Church but these notes agree not to such therefore there are many to whom these notes agree not which yet pertaine to the Church To the maior proposition we answere thus Of them that pertaine to the Church there are two sorts For some pertaine to it actually some potentially onely and according to the purpose of Gods will To both these these notes agree but in different sort and maner To them that are actually of the Church they actually agree For they doe presently make profession of the trueth of God and ioyne with the people in the vse of holy Sacraments appointed by him To them that potentially and according to the purpose of Gods will pertaine to the Church as doe all the elect not yet outwardly called these notes agree onely potentially and according to the purpose of Gods will for that in due time they shall come to the knowledge and profession of the trueth and vse of those happy meanes of saluation which others actually enioy His fourth obiection that the entire profession of the trueth agreeth to schismatikes is answered already being likewise obiected by Bellarmine Fiftly he reasoneth thus The trueth of heauenly doctrine and right vse of Sacraments are no notes of the Church because they doe not shew vs which is the Church We answere that they doe hee prooueth they doe not because the true Church is knowne of vs before wee can know any of these This we denie For we say a man must know which is true doctrine and what is the right vse of Sacraments before he can know which is the true Church This he thinketh impossible because wee seeke to learne the trueth of the Church and therefore wee must in the beginning of our enquirie knowe which is the true Church and where assuredly trueth is found or else our whole search and enquiry is doubtfull vncertaine and often without successe For the clearing of this doubt we must obserue that seeking is a motion of the mind desiring to knowe where a thing is or what it is Hee that desireth to know where a thing is either knoweth the place within compasse whereof he is sure it is or else his search is doubtfull vncertaine and often in vaine What a thing is we desire to know either by our owne discourse or by the instructions or directions of another Hee that seeketh after a thing desiring to know it by the directions of another either knoweth not particularly and certainely of whom to enquire with assurance that from him he shall receiue satisfaction and this kinde of search and enquirie is alwayes doubtfull and often without successe Or else he knoweth particularly of whom to enquire with assurance of resolution and satisfaction Now if we apply this which hath beene said to that which Stapleton alleadgeth we shall easily answere his obiection For when Infidels and men wholly ignorant of the trueth of God beginne first to seeke it they doe not knowe certainely where they may finde it and being left to themselues would often seeke in vaine as he saith but being directed by diuine providence and the helpe of others to the true Church which they know not and beeing taught by her they are established in the perswasion of the truth taught by her in such sort as they make no doubt of it and are farther resolued that that must needes be the Church of God and company of them whom he loueth where these truthes are in such sort knowne and taught as they find them to be there It is therefore vntrue that Stapleton saith that the Church is better and sooner knowen then the doctrine of it For the doctrine is in some sort knowen before we can know the Church that teacheth vs. For euen as a man wholly ignorant and knowing none of the precepts and principles of Geometrie cannot possibly know who is learned in that kind of knowledge but eitheir casually or by direction of others meeting with one excelling therein learneth of him then by that which he hath learned of him knoweth him to be a skilfull professour thereof and euer after resorts vnto him if in any thing he be doubtfull with assurance of satisfaction whose perfections when he began to learne he knew not but either casually mette with him or by the directions of others and not of his owne choise So we know not the Church what it is which it is nor how excellent it is till we haue learned some part of the doctrine it teacheth and are directed to it without any certainty of our owne knowledge but being once established in the certainty of the trueth of the things shee teacheth we thereby know her to be the Church of God beloued of him ledde into all truth by him and appointed a faithfull witnesse and skilfull mistresse of heauenly truth and then in all our doubts and vncertainties we ever after resort vnto her with full assurance of satisfaction and resolution Thus then wee see how both the Church sheweth vs the truth of heavenly doctrine and that againe the Church but in different sort the Church doctrinally proposing to vs what we must embrace and beleeue and the doctrine of the trueth beleeued and imbraced by vs really demonstrating to vs that to be the Church in which so pretious sauing truthes are taught and professed and that the first repaire and resort of Infidels to the Church proceedeth from the direction of others or some thing which they see that maketh them enquire farther after her but not from their owne knowledge of her infallibilitie and the pretious treasures â—…f heauenly trueth which she possesseth as Stapleton vainely fancieth In his sixt obiection first he saith Trueth of doctrine and right vse of sacraments are things without which the Church is not entire and full contrarie to Bellarmine who therefore excludeth them from being notes because they are separable the Church may be without them Secondly in the same place hee saith that these things doe depend of the Church flow from it and are in order of nature after the being of it not giuing being to it or concurring in the constitution of it therefore cannot be notes c but
elsewhere hee saith the things that giue being to the Church are the same with the Church and so cannot be more euident nor easie to be knowen then the Church it selfe Thirdly in his seaventh reason hee saith These are the notes whereby wise and spirituall men doe knowe the Church and againe in his ninth That to demonstrate the Church by these notes is demonstrare idem per idem to demonstrate the same by the same For saith hee when we aske which is that societie that holdeth the true profession and they that assigne these notes answere it is that which holdeth the true profession c. If this man beenot possessed with a spirit of giddinesse saying and vnsaying affirming denying the same things in the very same page and so indeede saying hee knoweth not what let the Reader how partiall so ever he be iudge To that which he addeth that faith is knowen from infidelity religion from superstition a beleeuer from an infidell and a Catholique from an heretique by true doctrine and right vse of sacraments that they are essentiall to them and giue them their being but that the whole collected multitude of right beleeuers must be knowen by those things which are proper and essentiall to such an vnited multitude as vniversalitie and the like We say that there is nothing besides sincerity of profession right vse of Sacraments essentiall to the Church as a collected multitude but onely order and orderly connexion or vnion of men concurring in these while some authorised there vnto doe teach direct and commaund others obey which if wee adde to the former two wee shall finde all and onely those notes which we assigne Neither are sincere profession and right vse of Sacraments so essentiall to beleeuing and catholique men that they doe sufficiently distinguish them from schismatickes vnlesse this be added that they hold the vnitie of the spirit in the bond of peace so that as they doe not sufficiently distinguish the whole body of the Church from the Conuenticles of schismatickes vnlesse an orderly connexion of men concurring in them bee added which orderly vnion or connexion is essentiall to the Church as a collected multitude so doe they not a catholique from a schismaticke but on the other side who is so foolish as to deny that the profession of truth and right vse of Sacraments are essentiall to the whole bodie of the Church seeing as Stapleton himselfe saith Recta fides est anima ecclesiae Right faith is the very life and soule of the Church which is nothing else but an orderly multitude of right beleeuers and is collected and gathered in the true faith of Christ and hope of eternall happinesse which as it cannot be knowen and discerned from the Conventicles of Schismatickes by right faith and due vse of Sacraments onely without the addition of orderly connexion so likewise on the contrarie side it cannot be knowen without these and therefore of necessity they must be notes though not sole and only notes In the seauenth there is nothing but that which refuteth that himselfe else where saith or is refuted by him For when he saith that wise men doe know discerne the Church by the notes assigned by vs hee doth acknowledge that they doe demonstrate the Church in the perfectest sort that may bee which in his ninth he denieth saying that to demonstrate the Church by them is to demonstrate the same by the same and in his eight maketh it sauour of heresie at least to thinke to finde out the true Church by them Whereas in the same place he appropriateth these notes onely to the wiser sort of men as not being within the compasse of ignorant mens conceipt Surely those which he assigneth are lesse obvious to the knowledge of the vulgar sorte than these as shall appeare in that which followeth His eight reason that the notes of the Church must be such as may not be challenged or pretended by the heretiques is answered already in the refutation of the reasons brought by Bellarmine That which he addeth concerning their notes of Antiquitie Vnitie Succession and Vniversalitie that they are so cleerely proper and peculiar to the Church of Rome that wee doe not denie them to agree to it but denie them to be notes of the true Church is wholly false For wee peremptorily denie any of these notes to agree to the Romish Church and with such explication as they forced with our arguments now make of them wee most willingly admitte them and will proue that they differ not really from them assigned by vs. His ninth that the notes assigned by vs are no notes of the Church because to demonstrate the Church by them is to demonstrate the same by the same for that when wee aske which is the true Church wee aske which is the Church that holdeth the true profession and right vse of the Sacraments is a meere sophisticall cavillation For the better manifestation whereof wee must obserue that hee that seeketh to finde out the true Church at the first is wholly ignorant of whatsoever pertayneth to the nature and being of it as Insidels that know not what the very name of the Church importeth and then surely the first thing that he who is thus wholly ignorant enquireth after is not which is that society that holdeth the profession of saving trueth as STAPLETON sayth For hee knoweth not that there is any such profession or society so professing But about the signification of the word and meaning of the name of the Church whom wee satisfie if wee say no more but that it is a society or company of men called by the working of grace to the hope of eternall happinesse But if when hee knoweth thus much and is not ignorant what the word importeth hee doe farther desire to know which among all the societies of men in the world it is that hath this happy and precious hope Wee satisfie him by shewing him what things are so peculiar and proper to it that wheresoever he findeth them hee may assure himselfe that that company and society of men hath the assured hope of eternall happinesse and is the true Church of God as namely the entire profession of reuealed truth according to the rule of faith left by Christ and the right and due vse of Sacraments vnder lawfull pastours and guides appointed to conduct the sonnes of God in the wayes of their eternall blisse and happinesse Now when hee knoweth the entire profession of sauing trueth c. to be proper and peculiar to the true Church if yet still hee know not trueth from errour and the right vse of Sacraments from the profanation of them and therefore aske of vs in the third place which is the true profession which is the multitude that hath it wee will not tell him as Stapleton vainely fancieth that it is that which holdeth and embraceth the trueth but wee will shew him how to know trueth from falshood that so wheresoeuer
hee findeth it professed and taught hee may know that society that so professeth as he now knoweth the trueth in Christ to bee is the true Church of God Euen as if one aske of vs how hee may know such a noble mans servants in the Princes Court we satisfie him if wee tell him they are clothed with scarlet if none other but they onely bee so clothed But if he know not scarlet and so aske of vs in the second place which is scarlet and who they are that weare it wee will not tell him they that weare it but shew him how hee may know it that so when hee seeth it he may assure himselfe he hath found the men he enquired after CHAP. 5. Of their notes of the Church and first of antiquitie THus hauing answered the reasons brought by our aduersaries against the notes of the Church assigned by vs let vs proceede to take a view of such as are allowed by them and see if they bee not the very same in substance with ours The notes that they propose vnto vs are Antiquity Succession Vnity Vniversality and the very name and title of Catholicke expressing the Vniversality Antiquity is of two sortes primary and secondary Primary is proper vnto God who is eternall whose being is from everlasting who is absolutely the first before whom nothing was from whom all things receiue being when as before they were not This kind of antiquity is a most certaine proofe and demonstration of trueth and goodnes Of this they speake not who make Antiquity a note of the Church Wherefore letting this passe let vs come to the other which for distinction sake we name secondary Antiquity This is of two sortes The first wee attribute to all those things which began to bee long agoe and since whose first beginning there hath beene a long tract of time This is no note or proofe of trueth or goodnesse For the divell was both a lyer a murtherer long agoe even immediatly after the beginning And there are many errours and superstitions which began long since yea before the name of Christians was once named in the world and sundry heresies that were coaetaneall and as auncient as the Apostles times and that began before the most famous Churches in the world were planted This kinde of Antiquity it is that Cyprian speaketh of Non debemus attendere quid alius ante nos fecerit aut faciendum putauerit sed quid qui ante omnes est Christus prior fecerit Neque enim hominis consuetudinem sequi oportet sed dei veritatem Et alibi Non est de consuetudine praescribendum sed ratione vincendum Et ad Pompeium Consuetudo sine veritate vetustas erroris est Wee must not regard what any other did before vs or thought fit to be done but what Christ did who was before all Neither must wee follow the customes of men but the trueth of God And in another place Wee must not prescribe vpon custome but perswade by reason And writing to Pompeius Custome without trueth is nothing else but inueterate errour There is therefore another kind of Antiquity which is not long continuance or the being before many other but the prime first and originall being of each thing this is a sure proofe of goodnesse and perfection For all defects found in things are swaruings deelinings and departures from their originall and first estate For trueth is before falshood and good before evill and the habit before privation Veritas saith Tertullian in omnibus imaginem antecedit postremò similitudo succedit The trueth is before any counterfeite similitude on representation the trueth is first and then afterwards there are imitations That therefore that is first in any kind or sort of things is truest and best and consequently that Church that hath prime and absolute Antiquity is vndoubtedly the true Church This Antiquity a Church may be sayd to haue three wayes either onely because the first constitution of it was most auncient as taking beginning from the first publishers of heauenly knowledge the Apostles of Christ the immediate indubitate and prime witnesses of the trueth of God whatsoever her declinings haue beene since Or because as her first constitution was most auncient in that shee receiued the faith from the Apostles or such as shee knew vndoubtedly to hold communion with them so she is not since gone from it in whole or in part but still hath the same being shee first had or thirdly because the profession it holdeth is the same that was deliuered by the prime immediate and indubitate witnesses and publishers of the trueth of God though it began to be a Church but yesterday The Antiquity of the first constitution of a Church is no sufficient proofe or note of the trueth or soundnesse of it Neither doe they that plead most for Antiquity thinke it a good proofe for any company or society of Christians to demonstrate themselues to bee the true Church of God because they haue had the profession of Christianity euer since the Apostles times by whose meanes they were first converted to the faith established in the profession of the same For then the Church of Ephesus might at this day proue it selfe a true Church of God yea many Churches in Aethiopia are yet remaining which haue continued in the profession of Christianity euer since the Apostles times But this is all they say that if any Church founded by the Apostles or their coadiutors left by them in the true profession as were the Churches of Rome Antioche Ephesus the like can demonstrate that they haue not since departed from their first and originall estate they thereby doe proue themselues to bee the true Churches of God And if any other that began since as innumerable did can shew that they haue the faith first delivered to the Saints they therby proue themselues no lesse to be the true Church of God then the former which had their beginning from the Apostles themselues and haue continued in a state of Christianity ever since Doe we not see thē that it is truth of doctrine whereby the Church is to be found out euen in the judgement of them that seeme most to say the contrary they admitte no plea of Antiquitie on the behalfe of any Churches whatsoeuer though established by the Apostles vnlesse they can proue that they haue not left their first faith So that this is still the triall if they may be found to haue the trueth of profession c. Wherevpon Stapleton saith Ad notam Antiquitatis sibi vendicandam non satis est quòd aliqua societas sub titulo Ecclesiae diu perdurauerit aut prior extiterit sed praetereà necesse est quòd sanam doctrinam semper priùs retinuerit Hoc autem contra veteres haereses maximè ipsis Apostolis coetaneas notandum est It is not a sufficient reason for a societie of Christians to chalenge to
tend signified by that pennie given to every one of the labourers Matth. 20. The third is in respect of the same meanes of saluation as are faith sacraments holy lawes and precepts according to that Ephesians 4. One faith one Baptisme c. The fourth in respect of the same spirit which doeth animate the whole body of the Church There are diversities of graces but the same spirit 1. Cor. 12. The fift in respect of the same head Christ and guides appointed by him who though they are many yet are all holden in a sweete coherence and connexion amongst themselues as if there were but one episcopall chaire and office in the world Which Vnitie of Pastours and Bishops though they be many and ioyned in equall commission without dependance one of another Christ signified by directing his words specially to Peter Feede my sheepe feede my lambes as Cyprian most aptly noteth The sixt is in respect of the connexion which all they of the Church haue amongst themselues and with Christ and those whom he hath appointed in his stead to take care of their soules Rom. 12. Wee are one body and members one of another These being the diuers kindes and sortes of Vnitie in the Church let vs see what Vnitie it is which they make a note of the Church The Vnitie which they make a note of the Church is first in respect of the rule of faith and vse of the sacraments of saluation secondly in respect of the coherence and connexion of the Pastours and Bishops amongst themselues thirdly in the due and submissiue obedience of the people to their Pastours This is it then which they say that wheresoeuer any company and society of Christians is found in orderly subiection to their lawfull Pastours not erring from the rule of faith nor schismatically rent from the other parts of the Christian world by factious causelesse and impious diuision that societie of men is vndoubtedly the true and not offending Church of God This note thus delivered is the very same with those assigned by vs. But if any of them shall imagine that any Vnitie and agreement whatsoeuer of Christian people amongst themselues doth prooue them to bee the Church of God wee vtterly denie it For the Armenians Aethiopians and Christians of Muscovia and Russia haue euery of them an agreement amongst themselues though diuided each from other more perfect than they of the Church of Rome haue which yet in the judgement of the Romanists are not the true Churches of God CHAP. 8. Of Vniversalitie THe next note assigned by them is Vniuersalitie Concerning Vniversalitie Bellarmine obserueth three things First that to the Vniversalitie of the Church is required that it exclude no times places nor sorts of men in which consideration the Christian Church differeth from the Synagogue which was a particular Church tied to one time being to continue but to the comming of Christ to a certaine place to wit the Temple at Hierusalem out of which they could not sacrifice and to one family the sonnes of Iacob Secondly he noteth out of Augustine that to the Vniversalitie of the Christiā Church it is not required that all the men of the world should be of the Church but that at the least there should be some in all provinces of the world that should giue their names to Christ. For till this be performed the day of the Lord shall not come Mat. 24. Thirdly he noteth out of Dried◅ in his fourth booke chap. 2. part 2. de Ecclesiasticis dogmatibus that it is not required that this should be all at once so that at one time necessarily there must be some Christians in all places of the world For it is enough if it bee successiuely Whence sayth hee it followeth that though but onely one Province of the world should retaine the true faith it might truely and properly be named the Catholicke Church if it could clearely demonstrate it selfe to be one with the Church and company of beleeuers which if not at one time yet at diuers times hath filled the whole world This it cannot demonstrate but by making it appeare that it hath neither brought in any new and strange doctrine in matter of faith nor schismatically rent it selfe from the rest of the christian world This note of Vniversality thus vnderstood wee willingly admitte For it is the same with those we assigne For wee say what Church soeuer can proue it selfe to hold the faith once deliuered to the saints and generally published to the world without hereticall innouation or schismaticall violation and breach of the peace and vnitie of the Christian world is vndoubtedly the true Church of God But out of this which Bellarmine hath thus truely wisely fitly obserued touching Vniversalitie we may deduce many corrolaries of great consequence in this controversie touching the Church The first that it may be the true and Catholike Church which neither presently is nor euer hereafter shall bee in all or the most parts of the world if it can continuate it selfe and prooue it selfe one with that Church which formerly at some time or times hath beene in the most parts thereof From whence it is easie to discerne the vanitie of that their sillie obiection against vs who say our Church began not at Hierusalem in the feast of Pentecost but at Wittenberg or Geneva in this last age of the world that it is not likely beginning so late that euer it will so farre enlarge it selfe as to fill all the whole world so become Catholicke or Vniuersall For wee doe not imagine that the Church began at Wittenberg or Geneua but that in these and sundry other places of the Christian world it pleased God to vse the ministerie of his worthy seruants for the necessary reformation of abuses in some parts of that Catholicke Church which beginning at Hierusalem spread it selfe into all the world though not at all times nor all places in like degree of puritie and sincerity So that though the reformed Churches neither presently be nor perhaps hereafter shall be in all or the most parts of the world yet are they catholicke for that they doe continuate themselues with that Church which hath beene is or shall bee in all places of the world before the comming of Christ and vndoubtedly already hath beene in the most parts thereof The second that the true Church is not necessarily alwayes of greater extent nor the multitude of them that are of it greater than of any one company of Heretickes or mis-beleeuers The third that the true Church cannot bee at all times infallibly knowen from the factions of heretickes by multitude and largenesse of extent The fourth that this contrarieth not the sayings of Augustine and others of the Fathers who vrge the ample extent of the Church as a proofe of the trueth thereof For that they liued and wrote in those times when the Church was in her growth and wee are
of the whole vniversall Church and so in our times amongst the schoole Diuines some following Thomas and others Scotus in many and sundry maine contradictory opinions some were named Thomists others Scotists sometimes of such men whose new strange and private opinions contrary to the Churches faith they pertinaciously imbraced and followed as Arrians of Arrius Eutichians of Eutiches yea sometimes of some arch-hereticke whose opinions heresies they hold not as at this day the greater part of Christians that are in Assyria Persia and the rest of the Easterne provinces are called Nestorians by all other Christians in those parts as the Iacobites Maronites Cophti the like yet doe they hold nothing that sauoureth of Nestorius heresie as Onuphrius reporteth in the life of Iulius the third in whose time sundry of them came to Rome These in likelyhood are called Nestorians for that in former times the heresie of Nestorius prevailed much in those parts of the world which now being clearely banished the right beleeuing Christians of those parts are still notwithstanding called by that odious and hatefull name or else it is by wrong and vniust imputation as the Armenians are iudged by many to bee Eutichians for that they receiue not the councell of Chalcedon which they refused to subscribe vnto vpon a false suggestion and apprehension that in it the heresie of Nestorius condemned in the Councell of Ephesus was reviued againe sometimes of such as collected gathered and brought into a certaine Order for the better direction of Gods people in his service the prayers of the Church and formes of administring the sacraments and other holy things or else augmented altered or reformed those that were before So when there grew a division among the Churches of this part of the world some following the forme of Diuine administration left by Ambrose others imbracing that prescribed by Gregory some were called Ambrosian and some Gregorian Churches as likewise in our times when Luther Caluine and other worthy seruants of God had perswaded some states of Christendome to reforme correct and alter some things that were amisse and to remooue and take away sundry barbarismes errours and superstitions crept into the prayers of the Church with many grosse abuses and grievous abominations formerly tolerated in the middest of the Church of God those States people and Churches which reformed themselues abandoning superstition and errour were by some called reformed Churches by other Lutherane Churches Neither was it possible that so great an alteration as the corrupt state of the Church required should be effected not carry some remembrance of them by whom it was procured Wee see the sincerity of our Christian profession concerning the Sonne of God whom we acknowledge coessentiall coequall and coeternall with the Father cleered published in the Nicen Councell was ever after for distinction from the manifold turnings and windings of Heretickes endevouring to obscure corrupt alter adulterate the same called the Nicene faith That the Church needed reformation when Luther began and that it was not necessary nor behoouefull to expect the consent of the whole Christian world in a generall Councell I will make it euident when I come to the third part of my first generall division In the meane while it is most cleare and euident that the naming after the names of men is now no certaine note of Heresie or Schisme For if the naming after the names of men were a certaine note of Heresie or Schisme then should all orders of Monkes and Friers that are named after the names of their first authours be prooued Heretickes yea the followers of Thomas and Scotus should be convinced of Heresie and all the Christians that are named Nestorians should be found Heretickes which they which know them best doe denie yea then all the Ambrosian and Gregorian Churches must bee charged with Heresie and Schisme THE THIRD BOOKE OF THE TRVE CHVRCH DEMONSTRATED BY THE NOTES BEFORE AGREED VPON CHAP. 1. Of the division of the Christian world into the Westerne or Latine Church and the Orientall or East Church THus then having sufficiently examined those things which concerne the notes of the Church so that it is evidēt to all not wilfully contentious which are the true notes whereby the Church may be knowne it remaineth that by application of them we seeke out which among so many diversities and contrarieties in matters of religion as are at this day found in the World is the true and Orthodox Church of God And because our controuersies are not with Iewes nor Pagan Infidels as in the times of the fathers but with such as together with vs professe themselues Christians letting passe all those notes which serue to proue the trueth of Christian profession in generall against heathenish and Iewish errours let vs come to take view of the diuersities that are found among Christians and by the direction of the notes agreed vpon see which is the true Church of God The Christian Church is divided at this day into the Westerne or Latine Church and the Orientall or East Church The Orientall or East Church is divided into the Greeke Church the Nestorian or Assyrian Churches and the Churches of the supposed Monophysits as the Iacobites Armenians Cophti or Christians of Aegypt the Aethiopians or Abissens and the Maronites who are thought to be Monothelites The Christians that are of the Greeke religion are of two sorts First such as presently are or lately were subiect to the iurisdiction of the Patriarch of Constantinople Secondly such as neuer were vnder that iurisdiction and yet are of the same Communion as the Melchites of Syria and the Georgians Of the first sort are all the Christians of Natolia except Armenia the lesser and Cilicia the Christians of Circassia and Mengrellia and Russia in Europe the Christians of Greece Macedon Epirus Thrace Bulgaria Rascia Servia Bosina Walachia Moldavia Podolia and Moscovia together with all the Ilands of the Aegean sea as farre as Corfu besides a great part of the king of Polonia his dominions and those parts of Dalmatia and Croatia that are vnder the Turke The reason of this large extent of the jurisdiction of the Patriarch of Constantinople was First the decree of the Councell of Chalcedon subjecting vnto him all Thracia and Anatolia except Isauria and Cilicia belonging to Antioch 28 Roman Provinces Secondly the voluntary submission of the Grecians vpon the separation of the Churches For thereby not only Greece Macedon Epirus Candie and the Iles about Greece in all about 7 Provinces came vnder him but Sicily also and Calabria fell from Rome and for a long time were subject to the iurisdiction of Constantinople Wherevpon in Curopalates the Metropolitans of Syracusa and Catana in Sicilia of Rhegium Severiana Rosia and Hydruntum in Calabria are registred amongst the Metropolitans of that jurisdiction Thirdly the conversion of sundry nations and people to the Christian faith by his suffragans and ministers wrought a great
in these words The Grecians are of opinion that the holy Ghost is the spirit of the Sonne but that hee proceedeth not from the Son but from the Father onely yet by the Son and this opinion seemeth to bee contrary to ours For wee say the holy Ghost proceedeth from the Father the Son But happily if two wise and vnderstanding men the one of the Greeke Church the other of the Latine both true louers of the trueth and not of their owne sayings because they are their owne might meete to consider of this seeming contrariety it would in the end appeare that this difference indeede and in trueth is not reall but verball onely For otherwise either the Grecians or wee that are of the Latine Church are truely Heretickes But who dares charge this Authour Iohn Damascen or those blessed ones Basil Gregorie the Diuine or Gregorie Nazianzen Cyril and other Greeke Fathers of like esteeme with heresie And again on the other side who dares brand blessed Hierome Augustine Ambrose Hilarie and other like Latine Fathers with the note of heresie Therefore it is likely that though there be contrariety in the words of these fathers so that they seem to bee contrary one to another yet in judgement meaning they agree Stanislaus Orichovius as Andreas Fricius reporteth a man renowned for wit eloquence profound science in divers kinds hath written of the opinions of the Russians and in an epistle to Peter Gamrat an Archbishoppe in Polonia he sheweth how the differences touching the proceeding of the holy Ghost where they seeme especially to bee contrary vnto vs may bee agreed and composed Thomas à Iesu resolueth cleerely that this question touching the proceeding of the holy Ghost is onely de modo loquendi and that the difference is not reall which hee sheweth to be true in this sort The Greekes who deny the holy Ghost to proceede from the Sonne acknowledge that hee is the spirit of the Sonne and that hee is given vnto vs by the Sonne Wee doe not say sayth Damascen that the holy Ghost proceedeth from the Sonne but wee name him the spirit of the Son If any man sayth the Apostle haue not the spirit of Christ hee is none of his And wee affirme that hee appeared by the Sonne was given vnto vs by him for hee breathed vpon his disciples sayd vnto them receiue the holy Ghost but wee neuer say that the Sonne is the son of the holy Ghost or proceedeth from him They teach therefore that the spirit is proceedeth from the Father by the Son as the brightnesse is from the Sun by the beame And that as wee may say the brightnesse is the brightnesse of the Sun-beame aswell as of the Sun but not that the beame is the beame of that brightnesse so the spirit is the spirit of the Son but the Son is not the son of the spirit So then they say the holy Ghost proceedeth or receiueth essence being from the Father onely as from the originall fountaine but by the Son as a middle person in order of subsistence betweene them receiving being immediatly from the Father so mediately deriving cōmunicating it to him Neither Greekes nor Latines therefore deny the holy Ghost to receiue being essence from the Sonne and consequently to proceede from him as from a middle person in order of subsistence betweene the Father him in such sort as the brightnesse that floweth from the sun is from the sun-beame betweene the sun and it Neither of them deny the Father to be the fountaine and the originall as the sunne is the fountaine whence floweth both the beame brightnesse of light And both agree that the Father from whom the Sonne by whom the spirit receiueth being are one cause or one beginning and that by one eternall breathing the spirit receiueth essence or subsistence from them both in such sort as the sonne and beame are one cause and doe by one action send forth that shining brightnesse that floweth from them By that which hath beene spoken sayth Thomas à Iesu it is easie to vnderstand that those Greekes which seeme to differ from the Latines differ but in words only and that the Churches may easily be brought to a reconciliation and agreement if they will but endeavour to vnderstand each the other But the Latines and those Greekes that agree with them speake more fitly expresse the thing whereof they speake better then the other Howsoever it is certaine that some of the Fathers expressed that they conceiued of this mystery in one sort and some in another Tertullian sayth the holy spirit is from the Father by the Son his words are Spiritum non aliunde puto quam a Patre per Filium Hilarie sayth he is from the Father and the Son His words are de patre filio authoribus confitendus est c. When the holy spirit is sent sayth Hierom he is sent of the Father and the Son and in Scripture hee is called sometimes the spirit of the Father sometimes of the Son And again Spiritus à Patre egreditur propter naturae societatem à filio mittitur That is the spirit proceedeth from the Father and in that he is of the same nature and essence with the Son he is sent of him Why should wee not beleeue sayth Augustine that the holy spirit proceedeth from the Sonne also seeing hee is the spirit of the Sonne The Greekes say not expressely that hee proceedeth from the Father and the Sonne for in the creede of Athanasius as it is found in the Greeke the words are the spirit is of the Father not made nor created nor begotten but proceeding without the addition of the Sonne But some of them say he is or receiued being from the Father that he appeared by the Son and is a perfect image of the Son Others that not only the Father but the Son also sendeth the holy spirit Some that hee proceedeth from the Father and receiueth of the Sonne And others that hee is from the Father by the Sonne In all which diversitie of words and formes of speaking there was one the same meaning and therefore no exception was taken by one against another But the controversie that now is touching this point began in this sort The first publishers of the Gospell of Christ deliuered a rule of faith to the Christian Churches which they founded comprehending all those articles that are found in that epitome of Christian religion which wee call the Apostles creed But in processe of time when Arrius and his complices questioned the deity of Christ and denied him so to bee the sonne of God as to bee coequall coeternall and coessentiall with the father Constantine called a Councell and assembled the Bishops of the Christian world at Nice a city in Bithinia these Bishops cleared the poynt in controversie and with vnanimous consent composed a
of them Fourthly that the deity and humanity of Christ are not all one Fiftly they confesse that it may truely bee said the Diuinity of Christ is aliud natura that is a thing of different condition and nature from his humanity Sixtly that they are not of the same nature and substance Seaventhly that their properties are not the same the one being finite and the other infinite So that this is it which they say that the 2 natures which were vnited in Christ remaine after the vnion without mixtion confusion or conuersion in their distinct being of essence and properties but are become one first in the being of subsistence 2 in respect of mutuall inexistence and 3 in communion of mutuall operation in that the one doth nothing without the communion and concurrence of the other And in this sort is that saying of Cyrill to be vnderstood when hee sayth there are not 2 natures in Christ but one nature of the Word incarnate that is the 2 natures vnited are not 2 and distinct but one in subsistence For the nature of man hath no subsistence but that of the Word communicated vnto it in which they are one And so it is expounded in the 8 Canon of the fifth generall Councell Leonardus Bishop of Sidonia reporteth that when hee conferred with the Patriarch of the Iacobites to this purpose hee cleerely accursed Eutyches confounding the natures of God and man in Christ but yet affirmed that they are so vnited that there is one personated nature arising out of 2 natures not personated Professing that they thinke as the Latines doe touching the thing it selfe but differ from them in forme of words more aptly expressing the thing as they suppose Tecla Abissen saith the Aethiopians thinke there is but one nature in Christ. Being asked whether they thinke there is one nature resulting out of the two natures that were vnited Hee answereth that they say no such thing but that they professe simply that there is one nature and that is the diuine nature meaning as it seemeth that the diuine nature onely subsisteth in its owne subsistence and that the humanity is drawne into the vnity of the same Thomas à Iesu reporteth that in the time of Gregorie the 13th there were certaine learned men sent into Aegypt to winne the Christians of those parts to joyne in communion with the Roman Church And that in the yeare 1582 a Synod was holden at Cair where at the third meeting after six houres disputation touching the 2 natures of Christ all with one consent by Gods happy direction decreed as the truth is touching the thing it selfe anathematizing all them that should spoile him of either nature who being God and man receiued his deity from the Father and his humanity from his mother And though the Christians of Aegypt refuse to say there are 2 natures in Christ yet they confesse him to bee God and man Nicetas sayth the Armenians are Monophysits and that Immanuell the Emperour in the yeare 1170 sent Theorianus to conferre with their Catholicke or chiefe Bishop and to reclaime them if it might bee from that heresie The disputation betweene them hee setteth downe at large But Genebrard feareth not to censure him pronouncing that both hee and Theorianus were deceiued if that bee indeede the answere of the Armenian Bishop to the objections of Theorianus as is there put downe For nature beeing sometimes taken for a part sometimes for the whole consisting of the severall parts as in Aristotle sometimes it importeth the whole sometimes the parts of which the whole consisteth the Armenian Bîshop sayd truely the things whereof Christ consisteth are of different nature or difference in nature and that they are but one nature in that they are so joyned put together that they are one in the being of subsistence that one of them inexisteth in the other and either of them hath a communion of operation with the other But hee in no sort imagineth that they are so one as if a compounded nature did arise out of the putting of them together in such sort as the nature of man is a compound nature arising out of the putting together of the soule and body So that these Christians are vnjustly charged with the heresie of the Monophysits aunciently condemned For they imagined that the two natures vnited in Christ are become one in the being of essence and property but these confesse them to remaine distinct in both these respects and to become one onely in respect of the being of subsistence mutuall inexistence and the communion the one hath with the other in action and operation comparing this vnion to that of the iron and fire Neither is it to bee marvailed at that they are thus wronged For as Genebrard noteth the Greekes often thus wrong the orientall Christians laying an imputation of heresie vpon them out of sinister respects So that they are to bee suspected as often as writing of the Syrians Maronits Aetbiopians Persians Indians Georgians Aegyptians they call them Iacobits or Nestorians For they that travell into these parts finde them to bee orthodoxe and right beleeuers differing from other parts of the true Church rather in certaine ceremonies then in substance Hauing thus cleered these Christians from the imputation of heresie vndeservedly layd vpon them let vs proceed more particularly to consider of the specialties of religion professed by them and first of the religion of the Iacobits The Iacobits haue their name from one Iacobus of Syria surnamed Zanzalus liuing about the yeare of our Lord 530. Who amongst others that rejected the Councell of Chalcedon laboured greatly to perswade the people of Syria to refuse the same and taught them to beleeue that the two natures which were vnited in Christ after the vnion are become one not in such sort as Eutiches imagined who confounded them into one but as Dioscorus taught who made them to bee one by adunation without mixtion or confusion That this was his opinion it is evident by his followers Who honour Dioscorus as a Saint and condemne Eutyches as an hereticke These as Leonardus Bishop of Sidonia reporteth are dispersed thoroughout the câ—…ties regions and townes of Syria Mesopotamia and Babylon mixt with other sects and their number is so great that there are fifty thousand families of them They chiefely inhabite in Aleppo of Syria and in Caramit They haue and long haue had a Patriarch of their owne to whom they yeeld obedience For wee reade of the Patriarch of the Iacobits in the time of Heraclius the Emperour This Patriarth resideth in Caramit but the Patriarchicall Church is in the monastery of Zafra without the city Moradin in Mesopotamia They were before the breach subject to the Patriarch of Antioch but when they fell off from other Christians in opinion they departed from the Patriarch that then was and entitled one of their owne making to that honour supposing the other to be in errour and themselues right
the time of Tho Aquinas for he saith they did eat nothing in his time on their fasting daies till the 9th houre in which houre Christ gaue vp the ghost 14 they think it not lawfull to carry the Eucharist to them that are sicke 15 Touching marriage they haue these opinions 1 they think the state of marriage is not inferiour to virginity 2 they thinke if the son contract without consent of the father the father may voide the marriage so likewise the father of the wife 3 they think the bond of marriage is dissolued by adulterie that the parties separated may marry again 4 they permit not the father the son to marry with the mother the daughter nor 2 bretheren with 2 sisters 5 they dislike the marriage of widdowes of 60 yeares of age 6 they allow not the 4th marriage whereas Hierom saith non damno bigamos imò nec trigamos ac si dici potest octogamos that is I dare not condemne theÌ„ that marry the 2d 3d or 8th time 16 touching orders 1 they ordain children of 5 or 6 years of age deacons 2 no man is ordained a Priest or deacon amongst theÌ„ except he haue first contracted matrimony that with a virgin not with a widow or woman dishonoured but neither of these is permitted to marry a 2d wife 17 they think it vnlawfull to eat of things strangled or bloud 18 they judge it vnlawfull to fast Saturday or Sunday Lastly they teach that no man entreth into the kingdome of heauen vntill the generall judgement These Maronites are now said to bee joyned in Communion with the Church of Rome since the time of Clemens the eight but how far forth they haue changed either their opinions or their rites and ceremonies it doth not appeare These onely and the Indians of all the Christians of the Orient hold Communion with the Church of Rome Out of all that which hath beene said two things are obseruable First that by the mercifull goodnes of God all these different sortes of Christians though distracted and dissevered by reason of diuersity of ceremonies and outward obseruations different manner of deliuering certaine poynts of faith mistaking one another or variety in opinion touching things not fundamentall doe yet agree in one substance of faith and are so far forth orthodox that they retaine a sauing profession of all diuine verities absolutely necessary to saluation and are all members of the true Catholicke Church of Christ. The second that in all the principall controuersies touching matters of religion betweene the Papists and those of the reformed Churches they giue testimony of the trueth of that wee professe For first they all deny and impugne that supreame vniuersality of ecclesiasticall jurisdiction which the Bishop of Rome claimeth Secondly they thinke him subject to errour as all other Bishops are Thirdly they deny that hee hath any power to dispose the principalities and kingdomes of the world or depose kings Fourthly they acknowledge all our righteousnesse to be imperfect and that it is not safe to trust therevnto but to the meere mercy and goodnesse of God Fiftly they admit not the merit of congruence condignitie nor works of supererogation Sixtly they teach not the doctrine of satisfactions as the Romanists do 7 They beleeue not Purgatorie neither pray to deliuer men out of temporall punishments after this life 8 They reject the doctrine of the Romanists touching indulgences and pardons 9 They beleeue not there are seaven Sacraments 10 They omit many ceremonies in baptisme which the Roman Church vseth as spittle c. 11. They haue no priuate masses 12 They minister the communion in both kindes to all communicants 13 They beleeue not transubstantiation nor the new reall sacrificing of Christ. 14 They haue the diuine service in the vulgar tongue 15 Their priests are married and though they permit them not to marry a second wife without speciall dispensation yet if any doe they doe not voyde nor dissolue the marriage 16 They make no image of God 17 They haue no massie images but pictures onely 18 They thinke that properly God onely is to be invocated and howsoeuer they haue a kinde of invocation of Saints yet they thinke that God only heareth them and not the Saints CHAP. 2. Of the harsh and vnaduised censure of the Romanistes condemning all these Churches as Schismaticall and hereticall ALL these Churches societies of Christians in number many in extent large in multitudes of men and people huge and great in continuance most auncient in defence of the Christian faith constant and vndaunted though enduring the malice and force of cruell bloody potent enemies the Bishop of Rome with his adherents judgeth to be hereticks or at least Schismaticks consequently to haue no hope of eternall saluation for that it is on the perill of euerlasting damnation imposed vpon euery soule to bow do reuerence at the sight of his triple crowne to kisse his sacred feet to beleeue nothing more nor longer then his holinesse shall decree define And therefore the most part of the Christian world is plunged into hell abandoned into vtter darkenes reserued in chaines vnto the judgment of the last day euer since that schismaticall acte of the base ignoble contemptible Councel of 600 Bishops assembled at Chalcedon who forgetting themselues presumed to equall another B. to the peerelesse and incomparable Vicar of Christ his Vicegerent generall on earth in comparison of whose greatnesse all other Episcopall and Patriarchicall dignity regall or Imperiall maiestie is no more then the light of a candle at midday when the sunne shineth in strength But because wee haue not receiued the marke of this Antichrist and child of perdition in our foreheades nor sworne to take the foame of his impure mouth and froath of his words of blasphemie wherein hee extolleth himselfe aboue all that is named God for oracles and infallible certainty and the rule of our faith Let vs therefore see what that heresie schisme is that cutteth of from the company of right beleeuers in such sort that whosoever is convinced of it is thereby clearely without all hope of eternall life CHAP. 3. Of the nature of heresie of the diuerse kinds of things wherein men erre and what pertinacie it is that maketh an heritique HEresie is not every errour but errour in matter of faith nor every eâ—…ror in matter of faith For neither Iewes nor Pagans are said to bee heritickes though they erre most damnably in those things which every one that will be saued must beleeue and with all the malice fury and rage that can be imagined impugne the Christian faith and verity but it is the errour of such as by some kind of profession haue beene Christians so that only such as by profession being Christians depart from the trueth of Christian religion are named heritickes These are of two sorts For there are haeretici scientes and there are haeretici
daies For behold there are many that peruert the holy Scriptures and deny the sayings of the holy Fathers reiecte the Canons of the Church and ciuill constitutions of the Emperours which molest persecute bring into bondage and without mercy torment and afflict euen vnto death them that defend the trueth And that I may conclude many things in fewe words with harlâ—…ttes foreheades and execrable boldnesse doe endeavour to subuert imperiall and regall power and to ouerthrow all lawes both of GOD and man Neither are these young men or vnlearned but they are the elders of the people High Priests Scribes Pharises and Doctours of the Law as they were that crucified Christ so that wee may rightly say of our times that which Daniel long since pronounced in his 13 Chapter Iniquity is gone out from Babylon from the elders and iudges which seemed to governe and rule the people For many that should bee pillars in the Church of God and defend the truth euen vnto bloud doe cast themselues headlong into the pit of heresies Thus spake he in his time of the corrupt 〈◊〉 of the Church wherein so damnable a faction prevailed daungerously pervâ—…ting all things that in the end he submitteth all his writings to the judgment correction of the true and Catholicke Church but not of the Church of malignant miscreants heretickes schismatickes and their favourers CHAP. 9. Of an Apostasie of some in the Church THus then we thinke with Lira that as there was an Apostasie or revolt of many kingdomes from the Romane Empire and of many Churches from the communion of the Romane Church so there hath beene an Apostasie from the Catholick faith in the midst of the Church not for that all at any time did forsake the true faith but for that many fell from the sinceritie of the faith according to the saying of our Sauiour a when the time of Antichrist draweth on iniquity shall abound and the charity of many shall waxe cold and that 1 Timoth. 4 In the last times some shall depart from the faith attending to spirits of errour and 2 Timoth. 3. In the last dayes there shall bee perilous times men shall be louers of themselues men of corrupt mindes reprobâ—…e concerning the faith This hee speaketh of an Apostasie in the middest of the Church it selfe answerably to that of â— Nazianzen who saith that as when one taketh water into his hand not onely that which hee taketh not vp but that also which runneth forth and findeth passage betweene his fingers is divided and separated from that which he holdeth inclosed in his hand so not onely the open and professed enemies of the Catholicke verity but they also that seeme to bee her best and greatest friends are sometimes divided one from another There is no cause then why it should seeme so strange to our Adversaries that our Divines affirme there hath beene an Apostasie from the Faith not of the whole Church but of many in the Church dangerously erring and adulterating the Doctrine of Faith deliuered by Christ and his blessed Apostles And that some say this Apostasie began sooner some later For if wee speake of those grossest illusions wherewith men were abused in these latter ages surely that degree of Apostasie did not enter into the Church in former times For there was no thought in any Christian man liuing sixe hundred yeares agoe that the Pope could dispense the merits of the Saints and giue pardons that hee might depose Princes for supposed heresie that the Sacrament not receiued but elevated gazed on and adored is a sacrifice propitiatorie for the quicke and the dead that Mary was conceiued without originall sinne that the people are to be partakers of the Sacrament but onely in one kinde and sundry other things of like nature But if we speake of a declination from the sincerity of the Christian Faith it is certaine it began long agoe euen in the first ages of the Church Of this sorte was the errour that the soules of the iust are in some part of hell till the last day as Tertullian Irenaeus and sundry other of the auncient did imagine that they see not God nor enjoy not heauens happines till the generall resurrection which was the opinion of many of the Fathers That all Catholicke Christians how wickedly soeuer they liue yet holding the foundation of true Christian profession shall in the end after great torments endured in the world to come be saued as it were by fire This was the errour of sundry of the auncient who durst not say as Origen that the Angels that fell shall in the end be restored nor as some other mollifying the hardnesse of Origens opinion that all men whether Christians or Infidells nor as a third sorte that all Christians how damnably soeuer erring in matter of faith shall in the end be saued but thought it most reasonable that all right beleeuing Christians should find mercy whatsoeuer their wickednesse were This opinion was so generall in Augustines time that very fearefully he opposed himselfe against it and not daring wholly to impugne that which he found to haue so great and reuerend authours he qualified it what he could and so doubtingly broached that opinion which gaue occasion to the Papists of their heresie touching Purgatory For saith he if they would onely haue vs thinke that the soules of men liuing wickedly heere in this World may through the goodnesse of God and the prayers of the liuing find some mitigation of their paines in hell or haue their punishments suspended and differred for a time yet so that they be confessed to be eternall I would not striue with them yea saith he it may be that men for some lighter sinnes and imperfections cleauing to them while they are here may finde pardon remission in the world to come and be saued as by fire which whether it be so or whether there be no other purging but in this life by the fire of tribulation he professeth he knoweth not nor dareth not pronounce Of this sorte was the opinion of a double resurrection the first of the good who should liue in all happinesse on the earth a thousand yeares before the wicked should be awaked out of the sleepe of death and another after the thousand yeares expired when the wicked also should rise and goe into euerlasting fire and the good into euerlasting life which they supposed to bee the second resurrection How generally this errour spread it selfe in the true Church they that haue but looked into the writings of the fathers and monuments of antiquitie cannot bee ignorant The opinioÌ„ of the necessity of infants receiuing the sacrament of the Lords body and blood as well as Baptisme did possesse the mindes of many in the Church for certaine hundreds of yeares as appeareth by that Augustine writeth of it in his time and Hugo de sancto victore so
many hundred yeares after him yea the Greeke and Aethiopian Churches continue that errour and the practise of communicating infants assoone as they are baptized euen vnto this day Touching predestination how many obscurities vncertainties and contrarieties shall we finde Surely before Augustines time many great worthy prelates and doctors of the Church not hauing occasion to enter into the exact handling of that part of Christian doctrine did teach that men are predestinate for the foresight of some thing in thēselues And Aug himselfe in the beginning of his conflicts with the Pelagians was of opinion that at the least for the foresight of faith men are elected to eternall life which afterwards he disclaimed as false and erronious and taught that mans saluation dependeth on the efficacie of that grace which God giueth and not his purpose of sauing vpon the vncertainty of mans will This doctrine of Augustine was received and confirmed in the Church against the Pelagians and Semi-Pelagians And Bellarmine professeth that Augustines doctrine in this case is the doctrine of the Church yet so that many followed the former conceipt as wee may easily see by the writings of the Schoole men many of which do teach that men are elected for the foresight of some thing positiue or priuatiue in themselues Howe farre some did Montanise in the matter of second marriage so farre disliking it that they would not haue it blessed in the Church but imposed penance on them that married a second wife after the death of the first Hierome against Iouinian certaine auncient provinciall Councells are proofes more then sufficient Touching the state of Saints departed their generality of presence in all places their vniversall knowledge of all things and admirable working every where where their memories are solemnized are not more confidently affirmed by Hierome and Gregory than they are modestly denyed and doubted of by Augustine Hugó de sancto victore the Author of the glosse and others That there were superstitions and abuses in the primitiue Churches wee haue such witnesses as the Romanists dare not except against Doth not Hierome confesse that the burning of lights at noone day vsed in some Churches was an act of zeale but not according to knowledge Did not a Councell forbid those pernoctations in the cemeteries and places ef the martyrs buriall which when Vigilantius reproued Hierome with such fiercenesse and rage as cannot well be excused traduced him as the vilest monster the earth did beare Are not these vigils long since abolished Doth not Augustine confesse there were certaine adoratores sepulchrorum et picturarum worshippers of Tumbes and Pictures in the Church in his time It is therefore much to be maruailed at that our aduersaries charge us with I know not what impiety for that wee say there hath beene a defection not only of heretickes from the Church and faith but also in the Church of her owne children from the sincerity of the heauenly trueth sometimes more and sometimes lesse in some things by some and in some other by others That this defection began long agoe but found greater and stronger opposition in the first six hundred yeares then after there being in later times a great decay of the auncient piety whence it came that many moe and worse errours then euer before were broached and they which were in some beginnings before were augmented and more dangerously defended In which sence some of our men haue said that Gregory was the last of the Good Bishops and the first of the bad For that all things since his time haue greatly decayed and the state of the Church beene much corrupted CHAP. 10. Of their errour who say nothing can be amisse in the Church either in respect of doctrine or discipline IT is vaine saith Gerson that some object the Church is founded on a Rocke and therefore nothing can be amisse either in the doctrine or discipline of it nothing that should neede any reformation If it be so saith he then where is the observation of that Canon that Clarks goe not into Innes or Tavernes that Monkes in their owne places attend onely prayer and fasting without intermedling with Ecclesiasticall or secular busines whence is the superfluous pompe and Princely state of Cardinals and Bishops making them forget that they are men what say they to that abhomination that one man holdeth two hundred or three hundred Ecclesiasticall benefices That the sword of excommunication is so easily drawne out against the poore for euery trifle as for debts and that the Lords of the Clergie vse it for the maintenance of their owne temporall states That strangers are appointed by the Pope to haue cure of soules not vnderstanding the language of them ouer whom they are set nor liuing amongst them Open your eyes saith he and see if the houses of Nuns be not stewes of filthy harlots if the consecrated Monasteries be not Faires Markets and Innes Cathedrall Churches dennes of theeues and robbers Priests vnder pretence of maides keepe harlots consider whether so great variety of pictures and images be fit and whether it occasion not Idolatrie in the simple Looke vpon the number variety of religious orders the canonising of new Saints though there be too many already as Briget of Suetia Charles of Britaine the feasts of new Saints being more religiously kept than of the blessed Apostles Enquire if there be not Apocryphall Scriptures hymnes and prayers in processe of time either of purpose or of ignorance brought into the Church to the great hurt of the Christian faith Consider the diversities of opinions as of the conception of Mary and sundry other things See if there be not intollerable superstition in the worshipping of Saints innumerable observations without all ground of reason vaine credulity in beleeuing things concerning the Saints reported in the vncertaine Legends of their liues superstitious opinions of obtaining pardon and remission of sins by saying so many Pater nosters in such a Church before such an Image as if in the Scriptures and authenticall writings of holy men there were not sufficient direction for all acts of piety devotion without these fabulous and frivolous additaments nay which is yet worse see if these observations in many Countries and Kingdomes of the World bee not more vrged than the Lawes of God euen as wee shall finde in the decrees and decretals a Monke more seuerely punished for going without his coule then for committing adulterie or sacriledge CHAP. 11. Of the causes of the manifold confusions and euils formerly found in the Church THese are the euils deformities and sores of the Church which this worthy man in his time cōplained of The causes where of he thought to be principally two First the neglecting of the Lawes of GOD and direction of the Scriptures following humane inventions Secondly the ambition pride couetousnesse
persecuted and oppressed and so be incensed against so pertinacious and stiffe maintainers of the Churches confusions This counsaile would not be followed whence ensued this alteration of things wee now see resisted by the Pope and Papists set forward by many Christian Countries kingdomes and States and long before wished for and foretold before it came to passe For what is now done in this reformation which Cameracensis Picus Sauanorola Gerson and innumerable other worthy guides of Gods Church long before thought not necessarie to be done as appeareth by that wee haue already deliuered touching that matter Thus then it being evident that the number of lawes canons and customes formerly in vse and by vs taken away was a burthen to the Church and an insnaring of mens consciences That in the feasts fasts holy-dayes worship of God and honour of his Saints there were abuses in that very kinde which wee haue reprehended and that a reformation was wished for and the Popes were so farre from setting it forward that when they saw the States of the world ready to accomplish it euen with division of themselues from them they would in no sort consent vnto it though the wisest about them perswaded them to it as the likeliest way to keepe all in quietnesse seeing it was necessary for the good of the Church to free it selfe from that bondage it was formerly holden in vnder the Pope taking all into his owne hands by innumerable sleights and treading downe vnder his feete the Crownes of Kings and jurisdictions of Bishops as hath beene shewed and proued out of Authors not to bee excepted against seeing in matters of doctrine wherein we dissent from them we found vncertainty contradiction and contrarietie some saying that we now say and others that which they defend and the things they defend not hauiug the consenting testimony of other Churches in the world as of Armenia Grecia Aethiopia c. nor the certaine approbation of antiquity and the places of Scripture on which they were grounded being most apparantly mistaken as now in this light of the world themselues are forced to confesse seeing it is certaine there was great ignorance of tongues and all parts of good learning neglect of the studie of Scripture mixture without all judgment of things profane with divine seeing innumerable errours superstitions barbarismes and tautologies were crept into the prayers of the Church seeing there was great corruption ignorant mistaking and shamelesse forgeries of the monuments of antiquitie writings of Ecclesiasticall Authours in favour of errours then maintained which haue beene detected in this age wherein learning is revived and with and out of learning the purity of Religion seeing it was long before resolued the Church must be reformed that this reformation was neuer likely to be obtained in a generall Councell and that therefore seuerall kingdomes were to reforme themselues seeing it was then feared the proceeding in this reformation thus seuerally without generall consent would breed too great difference in the courses that would be taken as wee see it hath now fallen out to the great griefe of all well affected who mourne for the breaches of Sion seeing notwithstanding this disadvantage in that one part of Christendome knew not what another did in this worke of reformation nor consulted with other that so they might proceede in the same in one and the same sort yet it so fell out by the happy providence of God that there is no essentiall fundamentall or materiall difference among those of the reformed Religion whose confessions of faith are published to the view of the world howsoeuer the heate ignorant mistaking inconsiderate writings of some particular men the diversity of ceremonies rites obseruations make shew of a greater division than indeed there is it is most vndoubtfully cleare and evident if wee be not wilfully blinded that this alteration of things in our times was a reformation not as our adversaries blasphemously traduce it an heretical innovation CHAP. 13. Of the first reason brought to prooue that the Church of Rome holdeth the faith first deliuered because the precise time wherein errours began in it cannot be noted NOtwithstanding to stop the mouths of our adversaries whom a spirit of contradiction hath possessed and to satisfie all such as bee any way doubtfull I will by application of the notes of the Church formerly agreed vpon examine the matter of doubt and answere all such reasons as from thence are taken and by them vrged against vs either for proofe of their profession faith and the soundnesse of their owne Church or reproofe of ours The first note assigned by them is Antiquity by which they vnderstand not simply absolutely long continuance in the profession of Christianity but the retaining and hauing that faith which was first delivered to the Saints by the Apostles the immediate and prime witnesses of the trueth which is in Christ. Let us therefore see how they indeavour to make proofe that they now hold that auncient profession This they indeauour to demonstrate three wayes First it being confessed the Church of Rome was the true Church established in the faith by the blessed Apostles and the faith thereof commended and renowned throughout the world they thinke they can prooue there hath beene no change alteration or departure from that sincerity which some times was found in it Secondly they offer to shew the consent and agreement of that forme of doctrine they now teach and that the Fathers of the Primitiue Church did teach in their times and commended to posterity in their writings Thirdly they presume they can shew that our doctrine who dissent from them is nothing else but the renewing of old heresies long since condemned in the best times of the Church by consent of the whole Christian world If they could as easily proue these things as they confidently vndertake it there were no resisting against them But seeing they faile therein so much that very children may discerne their weakenesse therefore I will propose whatsoeuer I find alleaged by any of them in this kind that carrieth any shew of probability that all men may see how weakely their perswasion is grounded in these things which are of greatest consequence First therefore let vs see how they proue there hath been no change in the doctrine discipline profession and state of the Romane Church since the Apostles times In every great and notable mutation say they may bee obserued the author the time place beginnings increasings and resistance made against it But the protestants are not able to note these circumstances in that mutation in matters of religion which they suppose hath been in the Church of Rome Therefore it is evidently convinced there hath beene no such mutation For the more full answering of this obiection wee must obserue that there are 4 kinds of mutation or change in matters of religion The first when the whole essence
incest of Lot therefore hee is like the Manichees that thought the old Testament was from an euill beginning Surely there is neither good beginning nor ending to be found in the writings of this slaunderous Iesuite CHAP. 28 Of the heresies of the Donatists THe next heresie imputed vnto vs is that of the Donatists who denied those societies of Christians to be the Churches of God wherein wicked men are tolerated and the rules of discipline are not obserued and thought that the Church whose communion we must hold doth consist onely of the good and elect people of God Touching the first part of this imputation wee disclaime it as most vniust iniurious For as I haue shewed in the first part wee confesse that wicked and godles men are oftentimes tolerated in the true Church of God either through the negligence of the guides thereof or vpon due consideration of the scandals and euils that would follow if they should bee eiected and cast out by reason of their greatnesse power or number Touching the second part in what sense onely the good and elect people of God are of the Church and how and in what degree hypocrites wicked men and reprobates while they hould the profession of the trueth may be said to be of the Church I haue likewise cleared in the first part But sayth Bellarmine the Donatists thought the Church to bee only in Africa the Protestants think it to be onely in the Northerne parts of the world and therefore they are not farre from Donatisme Surely as farre as hee is from any honest and sincere meaning For none of the Protestants haue any such conceit as to thinke the Church of God so straightned as that it should be no where found but in the Northerne parts of the world where themselues do liue But the Romanists may muchmore iustly be charged with Donatisme who denie all the societies of Christians in the world wherein the Popes feete are not kissed and his words holden for infallible Oracles to pertaine to the true Church of God who acknowledge no true Churches of Christ but their owne conuenticles soe casting into hell all the Christians of Aethiopia Syria Armenia Graecia and Russia for that they stand diuided from the communion of the Church of Rome Which vnchristian censure wee are farre from thinking that all those societies of Christians notwithstanding their manifold defects and imperfections bee and continue parts and limmes of the true and Catholike Church of God Lastly he sayth the Donatists committed many outrages against true Catholike Bishops spoyled the Churches of God prophaned the holy things they found in them But what can hee conclude from hence against vs With which of these impieties can he charge vs Our blood hath bin spilt by them like water in the streets our bodies tormented and consumed with fire and sword and all this by the procurement of the Antichristian Bishops sworne enemies of Christ and vassals of Antichrist Yet haue wee hurt none of them but in patience possessed our soules knowing that our judgement is with God and that when he maketh inquirie for blood hee will finde out all their barbarous actes of cruelty which they haue done against vs. Wee haue prophaned nothing that is holy wee haue remooued and abolished nothing but the monuments of grosse idolatry and therefore we are not to be compared to the Donatists If in any place in popular tumults or confusions of warre whereof euer the Romanists haue beene the causes there haue beene any thing done in furie that was not fit we cannot excuse it nor could not remedie it CHAP. 29. Of the heresies of Arrius and Aērius THe tenth imputation is of Arrianisme which heresie wee accurse to the pit of hell with all the vile calumniations of damned slaunderers that charge vs with it Neither did euer any of our men incline vnto it or giue any occasion of so execrable an heresie Touching traditions which Bella◅mine sayth the Arrians did refuse they were not blamed for denying vnwritten verities For I hope the Romanists will not disaduantage the Catholike cause so much as to confesse that the Godhead of Christ which was the thing the Arrians denyed cannot be proued by Scripture that the Fathers were forced to flie to vnwritten traditions for proofe of it But they were blamed for that when the thing had proofe enough by Scripture they refused the word Consubstantiall most happily deuised to expresse the trueth against the turnings and sleights of hereticks onely because they found it not in Scripture as if no wordes nor formes of speach might be allowed but those only that are there expressely found The eleuenth is the heresie of Aērius Aērius condemned the custome of the Church in naming the dead at the Altar and offering the sacrifice of the Eucharist that is of thanksgiuing for them He disliked set fasts and would not admit any difference betweene a Bishop and a Presbyter For this his rash and inconsiderate boldnesse and presumption in condemning the vniuersall Church of Christ he was iustly condemned For the practise of the Church at that time was not euill in any of these things neither doe we concurre with Aerius in the reprehension of that Primitiue and auncient Church For howsoeuer we dislike the Popish maner of praying for the dead which is to deliuer them out of their fained Purgatory yet doe we not reprehend the Primitiue Church nor the Pastors and guides of it for naming them in their publike prayers thereby to nourish their hope of the resurrection and to expresse their longing desires of the consummation of their owne their happinesse that are gone before them in the faith of Christ. If any of the Fathers did doubtfully extend the prayers then vsed further than they were originally or generally intended or meant it was not to be imputed to the whole Church Of our allowance of set fastes I haue spoken before and of the difference betweene a Bishop and a Presbyter I shall haue a fit occasion to speake in examining the note of succession and the exceptions of the Romanists against vs touching the same If it be sayd that sundry of our Diuines seeme to acquite Aerius in these poynts they are to bee conceived as vnderstanding his reprehension to haue touched the errors and superstitions which even then perhaps began in some places and among some men to grow into practises doctrines of the Church which were not euill nor erroneous For otherwise his reprehension if it be vnderstood to extend to the generall practise and judgement of the Church is not nor may not be justified CHAP. 30. Of the heresies of Iovinian THe twelfth heresie imputed to vs is the heresie of Iovinian concerning whom we must obserue that Augustine ascribeth vnto him two opinions which Hierome mentioneth not who yet was not likely to spare him if he might truely haue beene charged with them The first that Mary ceased to be a virgine when
of it maketh not them that haue it more acceptable vnto God then others that haue it not vnlesse they excell them in vertue It is then a state of life wherein if all things bee answereable in the parties that imbrace it there are fewer occasions of distractions from God and more opportunities of attaining to the height of excellent vertue then in the opposite estate of marriage yet so as that it is possible for some married men so to vse that estate that they may be noe way inferiour to any that are single This doth Gregorie Nazianzene most confidently and peremptorily defende in his oration made in the prayse of Gorgonia his sister Our whole life sayth hee is diuided into two sorts or kinds to witte marriage and single life whereof the one that is single life as it is more excellent and diuine so it is of more labour and perill The other as it is more meane and of lesse esteeme so it is subiect to lesse perill Gorgonia auoiding the inconueniences of both estates whatsoeuer shee found in either of them behoofefull beneficiall and commodious shee tooke made the height of the excellent perfection of the one estate and the safety and security of the other to concurre and meete together Shee was chast and vndefiled without scornefull disdaine mixing the commodities of single life with marriage and shewing by euident proofe that neither of those estates is in it own nature such as that it should wholly ioyne us to God or the world or wholly diuide seperate vs from these so that the one of these should be a thing altogether to be avoided the other to be desired but that it is the minde which doth rightly vse both marriage single life that either of these is as fitte a matter for a skillfull workeman to worke vpon and to bring forth the excellent worke of vertue And in his Oration in the prayse of Basill hee sayth There haue beene some found that liuing in the state of Marriage haue so carried themselues as that they made it euident that marriage is no impediment or hinderance but that therein man may attaine to as great glory of vertue as in virginity or single life By which it may appeare that marriage and virginity are rather diuerse sorts and kinds of life then differences and degrees of liuing better or worse These sentences of Nazianzene are very different from the inconsiderate speeches of Hierome that hee is wont to vse in comparing these two states of life together For who knoweth not that hee was so farre in loue with the one and carried away with the admiration of it in such sort that hee spake too basely of the other and indeede otherwise then truth and reason would permitte If this bee not so let them that thinke otherwise tell mee what they thinke of these sayings of his Melius est nubere quam vri si per se nuptiae sint bonae noli illas incendio comparare sed dic simpliciter Bonum est nubere Suspecta est mihi omnis bonitas eius rei quam magnitudo alterius mali malum esse cogit inferius Ego autem non leuius malum sed simplex per se bonum volo Si bonum est mulierem non tangere malum est ergo tangere nihil enim bono contrarium est nisi malum c. Soe then as wee do not approue any priuate opinion of Iouinian contrary to the iudgment of Gods Church Soe on the contrary side wee dare not approoue these and the like rash and inconsiderate speeches of Hierome beeing contrary to the trueth of scripture and the iudgment of the rest of the Fathers who are wont soe to compare marriage and virginity that the difference betweene them should bee bonum melius both good but the one better then the other not bonum malum the one good and the other evill For soe to thinke is to fall into the heresie of Marcion and Tatianus CHAP. 31. Of the Heresies of Vigilantius THe next heresie that we are supposed to fall into is that of Vigilantius The opinions imputed to him by Hierome and disliked are these The first that the Saints departed pray not for the liuing The second that they abide in some certaine place and are not euery-where The third that the vigils of the Saints are not to be kept nor their bodies and the reliques and the ashes that remaine of them to be honoured but despitefully trampled vnder feete The fourth that Bishops are bound to marry and may not be admitted vnlesse they doe first marry The fift that it is better to giue almes of our goods according to that ability we haue and to retaine a sufficiencie to our selues then to sell away all and giue whatsoeuer wee haue at once to the poore Two other assertions there are where with Bellarmine chargeth Vigilantius to wit the impugning of the invocation of Saints and the condemning of the adoration of Saints and their reliques Thereby intending to make his Reader beleeue that there was a controversie betweene Hierome Vigilantius about these things That Hierome did defend invocation of Saints whereof yet he speaketh not one word and that he justified the adoration of Saints and their Reliques which yet in expresse words he disclaimeth and condemneth saying that the Church honoureth them but adoreth them not For the opinions wherewith Hierome chargeth him this wee briefly aunswere First if he absolutely denyed that the Saints departed doe pray for vs as it seemeth he did by Hieromes reprehension we thinke he erred For we hold they doe pray in genere Touching the second whether the Saints doe abide in some one place appointed for their rest or bee present euery-where how peremptory soeuer Hierome be wee wish the Reader to consider how doubtfully Augustine hath written of this matter in his booke de curâ agenda pro mortuis And that Tertullian Athanasius and sundry other haue resolutely deliuered that the soules of men departed doe neuer returne nor intermeddle with the liuing any more Touching the third which is the keeping of the vigils of the Saints wee know they were long since by the decree of a Councell condemned and forbidden and that the Church of Rome doeth not continue nor retaine any such vse or custome at this day But whereas he is said to haue denyed any honour to be giuen to the bodies of Gods Saints and despitefully to haue vsed them if so he did wee cannot but as much condemne his impiety therein as Hierome did Neither doe we suffer any with vs to despise the blessed Saints of God to trample their bodies vnder feete or cast them into the fire as Bellarmine most falsely vnjustly accuseth vs. But this indeede we confesse we haue done remembring the saying of Gregory and other of the Fathers affirming that neither the bodies of the Saints nor any parts of them ought to be brought into open
that is fatherly guides of Gods Church and people that only for orders sake and the preseruation of peace there is a limitation of the vse and exercise of the same Heerevnto agree all the best learned amongst the Romanists themselues freely confessing that that wherein a Bishop excelleth a Presbyter is â—…t a distinct higher order or power of order but a kind of dignity office 〈◊〉 imployment onely Which they proue because a Presbyter ordained persaltum that neuer was consecrated or ordained Deacon may notwithstanding doe all those actes that pertaine to the Deacons order because the higher order doth alwaies imply in it the lower and inferiour in an eminent and excellent sort But a Bishoppe ordained per saltum that neuer had the ordination of a Presbyter can neither consecrate and administer the sacrament of the Lords body nor ordaine a Presbyter himselfe being none nor doe any acte peculiarly pertaining to Presbyters Whereby it is most euident that that wherein a Bishoppe excelleth a Presbyter is not a distinct power of order but an eminencie and dignity onely specially yeelded to one aboue all the rest of the same ranke for order sake and to preserue the vnitie and peace of the Church Hence it followeth that many things which in some cases Presbyters may lawfully doe are peculiarly reserued vnto Bishops as Hierome noteth Potius ad honorem Sacerdotij quam ad legis necessitatem Rather for the honour of their Ministery then the necessity of any lawe And therefore wee reade that Presbyters in some places and at some times did impose hands and confirme such as were baptized which when Gregory Bishop of Rome would wholly haue forbidden there was soe great exception taken to him for it that he left it free againe And who knoweth not that all Presbyters in cases of necessity may absolue reconcile Penitents a thing in ordinary course appropriated vnto Bishops and why not by the same reason ordaine Presbyters Deacons in cases of like necessity For seing the cause why they are forbidden to do these acts is because to Bishops ordinarily the care of all churches is committed and to them in all reason the ordination of such as must serue in the Church pertaineth that haue the chiefe care of the Church and haue Churches wherein to imploy them which only Bishops haue as long as they retaine their standing and not Presbyters being but assistants to bishops in their Churches If they become enmies to God and true religion in case of such necessity as the care and gouerment of the Church is deuolued to the Presbyters remaining Catholique being of a better spirit so the duty of ordaining such as are to assist or succeede them in the work of the Ministrie pertaines to them likewise For if the power of order and authority to intermedle in things pertaining to Gods seruice bee the same in all Presbyters and that they be limited in the execution of it onely for order sake so that in case of necessity euery of theÌ„ may baptise confirme them whom they haue baptized absolue reconcile Penitents doe all those other acts which regularly are appropriated vnto the Bishop alone there is no reason to be giuen but that in case of necessity wherein all Bishops were extinguished by death or being fallen into heresie should refuse to ordaine any to serue God in his true worship but that Presbyters as they may do all other acts whatsoeuer speciall challenge Bishoppes in ordinary course make vnto them might do this also Who then dare condemn all those worthy Ministers of God that were ordained by Presbyters in sundry Churches of the world at such times as Bishops in those parts where they liued opposed themselues against the truth of God and persecuted such as professed it Surely the best learned in the Church of Rome in former times durst not pronounce all ordinations of this nature to bee void For not onely Armachanus a very learned and worthy Bishop but as it appeareth by Alexander of Hales many learned men in his time and before were of opinion that in some cases and at some times Presbyters may giue orders and that their ordinations are of force though to do so not being vrged by extreame necessity cannot be excused from ouer great boldnesse and presumption Neither should it seeme so strange to our aduersaries that the power of ordination should at some times be yeelded vnto Presbyters seeing their Chorepiscopi Suffragans or Titular Bishops that liue in the Diocesse and Churches of other Bishops and are no Bishops according to the old course of discipline do dayly in the Romish Church both confirme Children and giue orders All that may be alledged out of the Fathers for proofe of the contrary may be reduced to two heads For first whereas they make all such ordinations voide as are made by Presbyters it is to bee vnderstood according to the strictnesse of the Canons in vse in their time and not absolutely in the nature of the thing which appeares in that they likewise make all ordinations sine titulo to be voide All ordinations of Bishops ordained by fewer then three Bishops with the Metropolitane all ordinations of Presbyters by Bishoppes out of their owne Churches without speciall leaue whereas I am well assured the Romanists will not pronounce any of these to be voide though the parties so doing are not excusable from all fault Secondly their sayings are to bee vnderstood regularly not without exception of some speciall cases that may fall out Thus then we see that obiection which our adnersaries tooke to bee vnanswerable is abundantly answered out of the grounds of their owne Schoole-men the opinion of many singularly learned amongst them and their owne daily practise in that Chorepiscopi or Suffragans as they call them being not Bishops but onely Presbyters whatsoeuer they pretend and forbidden by all old Canons to meddle in ordination yet doe daily with good allowance of the Romane Church ordaine Presbyters and Deacons confirme with imposition of hands those that are baptized and doe all other Episcopall acts whiles their great Bishops Lord it like princes in all temporall ease and worldly bravery The next thing they object against vs is that our first Ministers what authority soeuer they had that ordained them yet had no lawfull ordination because they were not ordained placed in voide places but intruded into Churches that had lawfull Bishops at the time of those pretended ordinations and consequently did not succeede but encroach vpon other mens right To this wee answere that the Church is left voyde either by the death resignation depriuation or the peoples desertion and forsaking of him that did precede In some places our first Bishoppes and Pastours found the Churches voydby death in some by voluntarie relinquishment in some by depriuation and in some by desertion in that the people or at least that part of the
liue at one time and may be limited also in respect of place for it is not necessary that the Church be in all places at one time but it sufficeth if it bee successiuely Fiftly vniuersality may be a note of the true Church in respect of particular societies of Christians limited in time and place though not by hauing it yet by demonstrating themselues to pertaine to the vnity of that Church that hath it This no particular Church can do but by prouing that it holdeth the common faith once deliuered to the Saints without hereticall innouation or schismaticall violation of the vnity and peace of the Christian world This being the way for particular Churches to demonstrate themselues to be Catholike by prouing they hold the Catholike faith it is easie from hence to conclude that the reformed Churches are the Catholike Churches of God First for that that being Catholike as Vincentius Lirinensis defineth it which is and hath beene holden at all times and in all places by all Christians that haue not beene noted for noueltie singularity and diuision whatsoeuer hath beene so receiued wee receiue as the vndoubted truth of God neither is there any of the things which wee impugne and the Papists defend that is Catholike but they all carry the markes of nouelty and vncertainty Secondly touching the communion the people of God should haue among themselues our aduersaries shall neuer proue that wee haue at any time giuen occasion of those breaches that now appeare But wee will proue against them that they haue and so the note of Vniuersality maketh nothing for them or against vs. Touching the name of Catholike devised to expresse those both men and societies of men which hold the common faith without faction or division I haue spoken sufficiently in the former part touching the notes of the Church and so need not here to insist vpon it Thus haue we runne through the examination of the principall notes of the Church assigned by our adversaries but because they adde vnto these certaine other I will briefly examine their proofs taken from thence for themselues or against vs. CHAP. 44. Of the Sanctity of Doctrine and the supposed absurdities of our profession THese notes are Sanctity and efficacie of doctrine our own confession miracles and predictions the felicity and infelicity of such as defend or impugne the trueth and lastly the holy and religious conversation of the Professours of the truth Let vs take a view of these in such sort and order as they are proposed by them They place in the front the Sanctity and efficacie of doctrine A lyer they say should haue a good memory but surely our adversaries of all the lyers that euer were haue the worst memories by reason whereof euery second page of their writings if not euery second line is a refutation of the first Bellarmine divideth his tract of the notes of the Church into two parts In the first he sheweth what things are required in the notes of the Church and there he saith trueth and Sanctity of doctrine is no note of the Church In the latter he doth particularly assigne the notes whereby he supposeth the Church may be knowne and reckoneth truth sanctitie and efficacie of doctrine amongst the rest But let vs pardon him this ouersight and see how he proueth by this note that we are not and that their faction is the true Church of God Our doctrine is false absurd and vnreasonable and theirs full of truth reason and equitie Therefore our Churches are not the true Churches of God and theirs are Both parts of the Antecedent of this argument we deny For he shall neuer bee able to proue the absurdities he imputeth vnto vs but we are able to demonstrate against him that the whole course of Popish doctrine is most absurd false and impious But least hee should seeme to say nothing hee produceth foure instances wherein he supposeth there is apparant and very grosse absurditie The first he proposeth in this sort The Protestants teach that a man is justified by speciall faith whereby he perswadeth himselfe that he is just Now then he reasoneth thus When men beginne to beleeue either they are just and then their faith justifieth not being in nature after their justification and finding them already just when it beginneth or else they are not just and then speciall faith making a man beleeue he is just is false and so a man is justified by a lye To this horned argument wee answere that speciall faith hath sundry actes but to this purpose specially two the one by way of petition humbly intreating for acceptation and fauour the other in the nature of comfortable assurance consisting in a perswasion that that is graunted which was desired Faith by her first act obtaineth and worketh our justification and doeth not finde vs just when wee beginne to beleeue by her second act shee doeth not actiuely justifie but finding the thing done certifieth and assureth vs of it and so is no lying perswasion as this lying companion is pleased to pronounce it to bee So then speciall faith in her first act which is a kinde of petition is before justification and procureth or obtaineth it but then shee hath not the perswasion of it in her second act shee presupposeth the thing done and already obtayned and so truely perswadeth the beleeuer of it but procureth not the doing of it The second palpable and grosse absurdity of the Protestants doctrine is that it is not lawfull to say the Lords prayer This the Cardinall proueth because no man of the Protestants Religion can without dissimulation aske forgiuenesse of sinnes which is one of the principall petitions of that prayer This petition they cannot make because they hold that all right beleeuing and iustified men are without sinne and know themselues so to be and therefore cannot be excusable from vile dissimulation and mocking of God in asking the remission of their sinnes The impudencie of this imputation is such as I thinke all moderate Papists are ashamed of it For doth any of vs thinke that the iustified man is voyd of all sinne Or is it consequent if a man know himselfe to be iustified that then he may not aske remission of his sins Doe not many right learned and wise amongst themselues teach that a man may be sure he is in state of grace and iustification by the ordinary working of Gods spirit and doe not all Papists thinke that by speciall reuelation men may be sure they are in state of grace as Paul and sundry others were Doe all these teach that men thus assured of their iustification know themselues to haue no sin consequently nothing whereof they should aske forgiuenesse Surely herein I thinke both they we agree that in the iustified the dominion of sinne ceaseth sin hath no longer dominion ouer them that proportionably the guilt of condemnation is taken away but that there are still remainders of sin in them
not perfectly extinguished that though while they remaine in the state of iustification they ◅n not with full consent to the excluding of grace and subiecting of themselues to the guilt of condemnation yet there are many sinfull euils they runne into which subiect them to Gods displeasure for which hee will not faile to iudge them if they iudge not themselues For the weakening abolishing of these sinfull euils and the averting of that displeasure wherewith God is displeased with men for them the iustified doe pray vnto God which is to aske forgiuenesse of sins as in the Lords prayer is meant For the petition is vnderstood of the sinnes of the seruants of God and such as are in state of grace as Augustine teacheth Thus then the iustified man knoweth that the dominion of his sins is taken away and that the guilt of condemnation wherevnto they subiect such as are vnder the dominion of them is already remoued and therefore he doth not desire nor aske forgiuenesse of sinnes in this sort but the inherence of sin he acknowledgeth in himselfe notwithstanding his iustification which still subiecteth him to Gods displeasure punishments accompanying the same These things hee desireth to be remoued and in this sense asketh forgiuenesse of sins If it be replyed that the remission of the sins of the iustified is full and perfect and that therefore they that know themselues to be iustified cannot aske remission which they know they haue perfectly already Wee answere that the remission of the sins of the iustified is full and perfect not for that they are already freed actually from the inherence of sinne and the displeasure of God disliking it but because they haue full title vnto right in that mercy of God which as it hath already deliuered them from the dominion condemnation of sin so it will in the end wholly free them from the inherence of it and the displeasure of God disliking it His next allegation is more friuolous than the former The Anabaptists saith he do most certainly assuredly perswade themselues that they are accepted of God therefore they haue true faith according to the doctrine of the Protestants who define faith to be the assurance of the mercifull goodnes of God yet do the Protestants deny thē to be iustified vnlesse they forsake their errors and so by consequēt do say they haue true faith yet are not iustified which is to affirme that they are iust not iust To this we answere that there is as great difference betweene true confidence and assurance which only is to be named faith and that which is found in heretickes as betweene the ioy and gladnesse that is fantasticall and is found in men dreaming and that which is true and in men waking That quietnesse of minde either proceedeth from senselesse stupidity in men hauing cauterized consciences though there be iust cause of fearefull apprehensions or frō the not finding or hauing any matter of condemning remorse euen as some men are touched with no greefe nor afflicted with any smart or paine though no part be sound or well in them because they are in a dead senseles stupidity and others feele not paine because they are perfectly well It is not therefore every assured confidence that is faith but true confidence Neither is it to be doubted but that heretickes doe oftentimes confidently perswade themselues they please God and thinke they embrace true piety as men dreaming doe perswade themseles they inioy and possesse all things though they possesse nothing But as men waking knowe the things they apprehend are soe indeede as they apprehend them and not in fancie only as men sleeping are deluded so true Christians know the perswasion they haue of Gods goodnesse towards them groweth from due iust consideration not from deceivable fancie and imagination only as in heritickes it doth This point is excellently cleared by Alexander of Hales the first and greatest of all the Schoole-men whose reasons and proofes that true Christians may be assured they are in state of grace and acceptation with God Bellarmine cannot answere Thus wee haue seene the supposed absurd positions wherewith the Iesuite chargeth all Protestants in generall In the next place hee produceth such as are proper to the Lutherans and in the last place such as are peculiar to the Caluinistes For thus it pleaseth him to tearme vs by these names of faction and diuision whereas it is Antichrists pride that hath made all the breaches in the Christian world and would haue layd all wast if God had not preserued a remnant The errour wherewith he chargeth the Lutherans is that children when they are baptised haue faith hope and loue Is this an errour are they iustified sanctified and made the temple of the holy Ghost when they are baptized and haue they neither faith hope nor loue doth not iustification imply all these in it But they haue not the act of faith noe more they haue of reason haue they not therefore the faculty of reason This then is that which these men ◅each whom it pleaseth these Antichristian sectaries odiously to name Luthe◅ans namely that children when they are adopted and made the sonnes of God when they are iustified and sanctified are filled with the habites or po◅ntiall habilities of these vertues and that they haue the beginning roote and seede of faith hope and loue For the farther clearing of this obiection reade Kemnisius in his Examen of the Tridentine Councell The errour of the Caluinists touching absolute necessity and that God is the author of sinne is but the imagination of the Romanists as I haue already sufficiently shewed For Caluin and wee all detest both these absurdities CHAP. 45. Of the Paradoxes and grosse absurdities of Romish Religion THus then the Paradoxes and grosse absurdities which this Cardinall aduersarie of Gods true religion imputeth vnto vs are but the fancies of his owne idle braine But if wee should enter into the examination of the seuerall parts of their profession it were not harde really to convince them of the most senselesse follies that euer the world was acquainted with But because it would be tedious and vnseasonable in this generall controversie of the Church to enter into the particular handling of things more fitly reserved to their owne proper places I will onely touch some few things that may seeme to concerne the whole frame and fabricke of their Religion They all hold at this day that the infallibility of the Popes judgement is the rocke on which the Church is builded and that this is the difference betweene a Catholicke and an heretique that though both beleeue many divine and supernaturall truths yet they build not themselues vpon the same grounds of perswasion For the Catholicke builds himselfe vpon the sure ground of the infallibility of the Churches chiefe Pastours judgement but the Hereticke vpon other things yeelding him satisfaction concerning the trueth of that
saued though the assertions of some men were damnable Now it is cleane contrary touching the present state of the Romish Church For the generall maine doctrine agreed vpon in the Councel of Trent in sort as it is most commonly conceiued is damnable but there are no doubt some of a better spirit and haue in themselues particularly a better conceit of things than generally is holden Formerly the Church of Rome was the true Church but had in it an hereticall faction now the Church it selfe is hereticall some certaine onely are found in it in such degree of Orthodoxie as that we may well hope of their saluation Thus then this great obiection taken from our owne confession is easily answered CHAP. 48. Of Miracles confirming the Romane faith THe next note of the Church is Gods owne testimony which hee giueth of the trueth sanctity of the faith and profession it holdeth This doubtlesse is the most absolute excellent note of all other For that must needes bee the true Church which holdeth the true faith and profession and that the true profession which God that neither himselfe can be deceiued nor deceiue others doeth witnesse testifie to be so For who dare make any doubt whether that bee the true religion or that the true Church which the God of trueth witnesseth to be so Let vs see therefore how God doth testifie concerning the trueth of religion and the happy condition of them that professe it Surely this testification is of two sorts the one by the inward operation of his inlightening spirit satisfying our vnderstandings in those things which by natures light we could not discerne and filling our hearts with ioy and gladnesse such and so great as nothing within natures compasse can yeeld For by this so great happie and heauenly an alteration which wee finde in our selues vpon and together with this receiuing of this doctrine which the spirit of trueth doth teach vs hee doth most clearely witnesse vnto vs that it is heauenly indeede and such as we could not haue attained vnto but by diuine reuelation The other kind of testification is when being desired by them that teach and learne this doctrine to giue some outward testimonie that it is true he doth some such thing for the good of them that receiue it or hurt of such as refuse it as none but God can doe But because partly by reason of the manifold illusions wherewith Sathan can and often doth abuse men making it seem vnto them that those things are done which are not and partly because we doe not exactly know what may be done by the force of naturall causes we cannot infallibly know concerning any outward thing performed before our eyes that it is in deede immediately and miraculously wrought by Gods owne most sacred hands This kinde of testification is not matchable with the other Nay wee cannot be infallibly assured of any thing done that it is Gods owne worke and in deede a miracle vnlesse this assurance grow out of the former testification For we may justly feare some fraud till finding by the inward testimony of Gods spirit the trueth of that for proofe whereof this strange thing is done we are assured it is the immediate and peculiar worke of God This assurance the quality of the things done and the difference betweene the workes of Sathan which onely cause admiration and wonder and the miraculous workes of God that are full of gracious goodnes winning the hearts of such as see them will greatly strengthen To what purpose then will some man say serued all the miracles that were done by Christ and his blessed Apostles This doubt is easily cleared for whereas the things then taught were new strange and incredible to naturall men they would not at all haue listned vnto them made inquiry after them or search into them had not the strange workes that followed the publishers of them made them thinke the things credible that were accompanied with so strange attendants Now while they gaue heed to the things that were spoken the Word was mighty in operation and entred into them in such sort that they discerned it was Gods owne word and that the way of saluation which by it they were directed vnto Thus then we see that miracles are no sure notes of the trueth of Religion nor certaine marke to know the Church by vnlesse they bee strengthened by some other meanes not for that a miracle knowne to bee so is insufficient to testifie of the trueth of God but because it is not possible infallibly to know that the things which seeme vnto vs to be miracles be so in deede vnlesse being assured of the trueth of that for confirmation whereof they are wrought wee thereby bee perswaded they are of God All that hath beene hitherto said is confessed to be true by the best learned Divines of the Romane Church Yea Cardinall Caietan proceedeth so farre that he pronounceth it cannot bee certainely knowne that those miracles are true miracles which the Church admitteth and approueth in the canonizing of Saints seeing the trueth of them dependeth on mens report that may deceiue and be deceiued Thus hauing declared what the vse of miracles is and how farre they giue testimony of the trueth let vs see what our adversaries conclude from hence for themselues or against vs. They haue miracles for confirmation of their faith and Religion and we haue none therefore they hold the true faith and we are in errour For answere hereunto first we say that the trueth of Religion cannot infallibly and certainely be found out by miracles especially in these last times because as Gerson noteth in his booke De distinctione verarum falsarum visionum in this old age of the world in this last houre and time so neere Antichrist his revelation it is not to bee marvailed at if the world like a doating olde man bee abused by many illusions and fantasies most like to dreames Secondly wee say that howsoeuer it may bee some miracles were done by such good men as liued in the corrupt state of the Church in the dayes of our Fathers yet that is no proofe of those errours which the Romanists maintaine against vs. For wee peremptorily deny that euer any miracle was done by any in times past or in our times to confirme any of the things controuersed betweene them and vs. What credit is to be giuen to the reportes of their miracles they may easily conceiue in that in all the differences they haue had amongst themselues either in matters of opinion or of faction they haue had contrary visions reuelations and miracles to confirme the perswasion of either side as appeared in the differences touching Maries conception and in the times of the Anti-Popes Wherevpon Caietane writing to Pope Leo about the controuersie of Maries conception wisheth him not to suffer his iudgement to be swayed by shew of miracles and giueth many good reasons of the
vncertainety of finding out the trueth by that meanes Thirdly whereas they say wee haue no miracles and therefore not the true faith and Religion wee deny both the antecedent and the consequent For first the restoring of the purity of religion in our age hath not beene without wonderfull demonstration of the power of God to confirme the trueth of our doctrine and the equity of our cause as may appeare by that which is reported by Illyricus the English Martyrologue and other histories of better credite than those out of which they report their miracles And besides we say though we had no miracles wee are not thereby conuinced of errour For the vse of miracles was specially if not onely in respect of infidels as Caietane sheweth in the place aboue mentioned out of 1 Corinthians 11. and the authority of Gregorie in his tenth Homily and serued to make the mysteries of God seeme credible to such as were wholly auerse from them So that now the faith being already generally planted receiued in the world and confirmed by the miracles done by Christ and his Apostles and nothing being taught by vs but the same which was deliuered by them in the beginning nothing contrary to the confirmed and receiued doctrine of the Church of God then in the world when those differences betweene vs and our aduersaries began there is no reason they should vrge vs to confirme our doctrine by miracles If they require vs to confirme our calling and Ministery as being extraordinary wee say it is not extraordinary as hath beene sufficiently cleared in the note of succession That which Bellarmine addeth that Luther and Calvine attempted to doe miracles but could doe none is but the lying reporte of his owne companions their sworne enemies whose testimony in this case is not to be regarded CHAP. 49. Of Propheticall Prediction THe next note of the Church vrged by them is Propheticall prediction The certaine foreknowledge of future contingent things is proper vnto God and therefore none can foretell such things before they come to passe but they to whom God reuealeth them but that this kind of reuelation is made only to them that are of the true Church I thinke Bellarmine will not say For then what shall wee thinke of Balaam and the Sybils so that prediction of future things is no certaine nor proper note of the true Church But if it were it would not helpe them not hurt vs. For those men they speake of that liued in the dayes of our fathers prophesied of things to come were of the true Church and many of them did most certainely foresee foretell the ruine of the Pope his estate and the alteration reformation of the Church in our time gaue most cleare testimony vnto that which we haue done Neither is there any better proofe of the goodnesse of our cause than that that which we haue done in the reformation of the Church was before wished for expected foretold by the best men that liued in former times in the corrupt state of the Church That which Bellarmine scornefully reporteth of Luthers false lying prophesie that if he continued but two yeares in preaching the Gospell the kingdome of the Pope should be ouerthrowen shall wee doubt not bee found true to the confusion of the enemies of Gods trueth Religion notwithstanding all the indeuours of the Iesuites to make vp the breaches of Babylon which must be throwen downe till not a stone be left vpou a stone But that Luther foretold many things before they came to passe wherein his predictions were found most true wee haue the testimony of Melancthon Illyricus diuers others CHAP. 50. Of the felicity of them that professe the trueth THe next note of the true Church assigned by Bellarmine is the temporall felicity of them that are of it It was but his priuate fantasie that mooued him to assigne this note of the Church For his fellowes the Diuines of Rhemes in their annotations vpon the fift of Matthew doe vtterly disclaime it saying in expresse precise wordes Wee see then that the temporall prosperity of persons and countreys is no signe of better men or truer Religion But let vs suppose these pettie Diuines are deceiued in this their iudgement though if they bee wee must condemne all the Primitiue Christians that were in the times of the ten bloody persecutions and let vs grant that the Cardinall sayth truely that temporall felicity and prosperity is a note of the true Church and Religion what doeth hee gaine by it surely nothing at all for he is most blind that seeth not the prosperity of all those Countries of Germany Denmarke England Scotland and the like where the reformed Religion is maintained and the long life happy Reigne of those Princes that haue most favoured and sought to advance the same as of great ELIZABETH of famous memory late Empresse of England c. who as she was the great glorieus protectour of the Reformed Churches so was she the wonder of the world in respect of the happy successe shee had in all things she tooke in hand and the perpetuall course of felicity and prosperity that euer attended her notwithstanding the daungerous attempts of bloody miscreants the hired slaues of the sonne of perdition How the professours of this Religion though fewer in number forsaken destitute of all worldly assurances and being by the falshood treachery of their bloody enemies oftentimes brought as it were to nothing in France other places haue yet strangely and indeed miraculously lifted vp their heads againe to the terrour and confusion of their proudest enimies hee that seeth not is a stranger in the world Wherefore I I will leaue the consideration of this note to the indifferent Reader not fearing any great preiudice that can grow from thence against our cause CHAP. 51. Of the miserable endes of the enemies of the trueth THe next is the miserable end of such as are enemies of Gods true Religion It is true that God hath oftentimes shewed his iudgements most clearely against the wicked enemies of his trueth and glory so that in the end the impiety of their former courses was made to appeare as wee see in Herode Arrius Nestorius and others but that any such thing fell out to Luther Caluine or any of those worthy men Bellarmine is pleased in this place to slander we vtterly deny And to the lewd and lying reports of Coclaeus Bolsecus we oppose the testimony of Iunius Melancthon and others And surely it was the worlds wonder that Luther opposing himself against the bloody Romanists against whom no King nor Emperour in later times resisted but he wrought his owne ouerthrow should notwithstanding liue so long die so peaceably and be buried so honourably as few of his ranke haue euer beene Touching Caluine there were many witnesses of the manner of his sicknesse but of his death none but the
worthy Scofferius whose true report wee oppose against the wicked and vile slaunders of that base and branded runnagate Bolsecus That Zuinglius died in the field with his Countrey-men in defence of their liues liberties and Religion is no certaine note as I take it that his Religion was false but rather an excellent proofe and demonstration of the Christian magnanimitie and resolution that rested in him How infortunate they haue beene in their attempts how vnhappy in their endes that haue most opposed themselues against the trueth of that Religion which wee professe we are able to produce many examples CHAP. 52. Of the Sanctity of the liues of them that are of the true Church THe last note of the Church assigned by them is the sanctitie holinesse and good conversation of such as are of it In assigning of this note as in some of the former they shew how sweetly they conspire and agree together For Cardinall Allen in his preface before his booke of Purgatory confesseth that by the guile and craftie conveyance of our common enemie the diuell falsehood is often so cloaked in shadow and shape of truth and the masters thereof make such shew of vertue and godly life that you would thinke it had no affinitie with vice nor origine of mans misbehauiour at all So did hee couer the wicked heresies of Manicheus Marcion Tatianus and the like with a fained flourish of continency and chastitie So did hee ouer-cast the enemie of Gods grace Pelagius with the apparance of all grauitie constancie and humility And so hath he alwayes where craft was requisite to his intent made shew of a simple sheepe in the cruell carcasse of a wily wolfe transfiguring himselfe into an Angell of light And that his schollers play the like parts our Maister Christ of his singular loue gaue his flock this watch-word for a speciall provizo Take heede of false Prophets that come in sheepes vesture but within are ravening Wolues So that in all cloaked heresies men must haue an eye to the fruit of the doctrines preached and not onely or principally to the liues of such as teach them by the outward appearance whereof it is not alwayes safe to judge This the Rhemists doe more fully expresse in their annotations vpon this place saying the fruits that heretiques are knowne by are division from the whole Church division amongst themselues inconstancie in doctrine and such like and that these are lightly common to all heretiques but that there are some other more peculiar to certaine as wickednesse of life and doctrine directly tending to corruption of good life in all states of men Thus then wee see that appearing sanctity grauity and godlynesse are no sure certaine infallible and perpetuall notes to knowe the true professors by from such as erre and are deceiued But passing by this their ouersight in that they make such things to be notes of the Church as are not proper vnto it nor doe not clearely distinguish it from heretickes let vs see what they indeauour to proue against vs or for themselues by the force and euidence of this note Thus therefore they reason The chiefe guides of the reformed Churches and professours of the reformed religion are apparently wicked and godlesse men of vile and scandalous conuersation and the people wicked yea much worse then they were in the Papacy but their Pristes Prelates Monkes Friers and people are holy and religious therefore the truth of religion is theirs This imputation of wickednesse Bellarmine fastneth vpon Wickliffe and Luther and from them descendeth to the people Touching Wickliffe it is a most impudent and shamelesse challenge for Waldensis sheweth that his conuersation was such and his manner of life soe shadowed with shewes of vertue that he thereby preuailed much thereupon sheweth at large that it is not safe to discerne the truth of religion by the appearance of sanctity and good conuersation of them that professe it and that heretickes haue and often do cloth themselues with the robes and garments of seeming vertue and piety But hath he no proofe that Wickliffe was a wicked and godlesse man Doubtlesse hee hath and that very pregnant For Waldensis reporteth vpon an vncertaine rumour that a Bishoppe of Salisburie in a very great and solemne assembly of the Clergie of the Prouence of Canterbury affirmed that Wickliffe affected the Bishopricke of Worcester which when he obtained not hee grewe discontented and so became an enimy to the Catholike Church impugned the different degrees of Ministerie and the dignity of Bishops If this kind of proofe bee good innocencie it selfe will not be able to abide the triall Wherefore passing from Wickliffe against whom it seemeth our aduersaries are able to say little let vs see what are those greeuous crimes wherewith they charge Luther First they say he beganne to impugne the sale and marchandise of indulgences not led by any iust reason mouing him to dislike them but because the publishing of them was not committed to the Friers of his order but to the Friers predicant This vile slaunder hath no better ground then the former against Wickliffe For who will regard the malitious report of Coclaeus his sworne enimie against the whole course of things that passed in those times and the cleare euidence of the trueth it selfe Guicciardine reporteth that the abuses in the marchandise of those pardons were so intolerable that the pardon sellers set the price of redemption and deliuerance of soules out of Purgatorie as a stake at dice to be played for in euery Inne and Ta◅erne where they came that all good men disliked much this impious and irreligious abusing the people of God and that thereupon Luther began his opposition against them not without the great applause of the Christian world But to make it most cleare to all not wilfully blinded that noe such sinister respect mooued Luther to impugne the Kingdome of the Roman Antichrist It is certaine hee had before this occasion was offered vnto him cleared the doctrine of Originall sinne of Nature and Grace of the difference betweene the spirit and the letter the Law and grace of freewill and the like which are the maine grounds of all that doctrine wherein hee dissenteth from the Romish Synagogue But saith Bellarmine Coclaeus reporteth that Luther in the disputatiō at Lipsia between him Eckius said his opposition against the Pope Poperie was never begun out of any desire of Gods glory nor would euer haue any good end This is is a diuellish slaunder for Luther said no such thing but that this disputation was not begunne on his aduersaries part out of any desire of the glory of God or the good of his Church and that therefore it would neuer haue any good end That which hee writeth to them of Strawesborough that hee would willingly be of their opinion and denie the reall presence of the body of Christ in the Sacrament if the euidence of truth did
not to affirme the same exceeding boldly vntruly of the time in which Luther first began which is yet within the memory of this present age Others affirme the Church to haue beene then invisible directly against that which M. D. Feild next before so boldly affirmed into which bold assertion hee ventured onely thereby to avoyd the other absurd paradoxe of the supposed Churches beeing invisible which so many learned Protestants haue also disclaymed heretofore as on the other part they who so affirmed their Churches then beeing invisible affirmed the same as enforced therevnto in regard of the knowne pregnant vntrueth of M. D. Feilds other assertion in affirming the Church to haue beene then knowne visible Vpon such dangerous rocks are our aduersaries driuen in their thus sayling betweene Scylla Charibdis Heere we see is much adoe as if some thing had beene written by me that were beyond all beliefe and a very wonderment But what strange thing is it that is thus wondered at Surely it is nothing else but that I haue affirmed that all those Christian Catholique Churches in the West part of the world where the Pope formerly tyranized and where our Fathers liued and dyed were the true Protestant Churches of God and that the maintayners of those errours superstitious abuses Papall tyranny which wee dislike were in that they maintayned the same and so farre forth as they maintayned any of them but a faction only in those Churches If this be all I doubt not but so to make good what I haue written that Mr Brerelie shall in the end wonder at himselfe why hee contradicted it For if by a Protestant Church we meane a Church beleeuing teaching in all poynts as Protestants doe and beleeuing teaching nothing but that they doe it shall bee proued demonstrated that the Latine or West Church wherein the Pope tyrannized before Luthers time was continued a true Protestant Church For the Church that then was beleeued taught all that wee doe and nothing else it condemned those prophane superstitious abuses which wee haue removed and groaned vnder that tyranny the yoake whereof we haue now cast off howsoever there were many in the midst of her that taught otherwise that brought in maintayned intollerable superstitious abuses sought to advance the Popes ouerruling greatnes and supremacy But if by a Protestant Church they vnderstand a Church that not only complayneth of Papall tyranny and vsurpation sheweth her dislike of the same but that hath cast off the yoake and that not onely disliketh abuses but removeth them that not only teacheth all necessary sauing trueth but suffereth none within the compasse of her jurisdiction to teach otherwise wee confesse that no part of the Westerne Church was in this sort a Protestant Church till a reformation was begun of evills formerly disliked But M Brerelie sayth Protestancie was not in being before Luthers time that therefore the Christian Catholique Churches wherein our Fathers liued dyed could not in any sort truely bee sayd to bee Protestant Churches Wherevnto our answere is that ifby Protestancie bee meant the beleeuing of all that and that onely which they that are now named Protestants doe beleeue the professing of a dislike of such abuses Papall vsurpations as they haue now cast off it was in beeing many ages and long before Luther was borne and all those Christian Catholique Churches wherein our Fathers liued died were Protestant Churches But this Master Brerelie thinketh vnaunswerablie to confute because the Masse where so many poynts of the Romish Religion are contayned was the publique liturgie solemnly celebrated in all Churches at before Luthers appearing and the externall face of religion was no other then the now professed Roman faith For aunswere wherevnto I will first shew that the vsing of the Masse as the publique liturgie is no good proofe of that Master Brerely vndertaketh to proue Secondly I will make it to appeare that the externall face of Religion before Luthers time was not as Master Brerelie would make vs to beleeue the Roman faith now professed Touching the Masse foure things are to be obserued The name The canon it selfe The sinister consecrations manifold abuses in practise besides and contrary to the words of the canon the intendment of them that first composed the same and lastly sundry apocryphall vaine superstitious idle things crept into the publique seruice of the Church Touching the first it is knowen that the celebration of the holy mysterie sacrament of the Lords body blood had the name of Masse from the dismissing of all non-communicants before the consecration began So that none stayed but such as were to communicate The auncient custome was sayth Cassander in his consultation that none might bee present at the consecration but such as were to communicate For as Chrysostome sheweth as they that were not baptized might not stay no more might they that were impure guilty of any grievous sinne so that they were not fitte to communicate And to this purpose was that most auncient obseruation of all Churches that by the voyce of the deacon missa seu missio denunciabatur catechumenis non communicantibus ante consecrationem that is that the Catechumens all non-communicants were dismissed before the consecration the deacon crying out with a loud voyce si quis non communicet exeat si quis non communicet det locum if any communicate not let him depart So that hence it came that the name of Masse was giuen to sundry parts of the liturgie for whereas all might be present at some part of the diuine seruice that part was called missa catechumenorum for that the catechumens might bee present at it and it was ended before their dismissing But the other part which consisteth in the consecration oblation participation is called missa fidelium for that the faithfull onely who were fitte to communicate might be present at it all non-communicants being first dismissed sent away This maketh against the present abuse of the Romane Church wherein all stay and yet none communicate but the priest alone many are made beleeue it is sufficient to be present though they doe not prepare themselues so as to bee fitte to communicate nay oftentimes such as would communicate are repelled This was the fault of some in the Church wherein our Fathers liued but not without the dislike of the better sorte And therefore as Cassander telleth vs Henricus de Gorrichem in tractatu de effectu missae propos 23 reprehendeth certaine pastours of his age who could hardly endure that some of their Parishioners desired euery Sunday to receiue the Sacrament though they liued laudably And hee addeth that seeing the same devotion that was in the Primitiue Church when men communicated euery day is still to be found in some the Pastour should not dislike it if any amongst the common people be so
did see in the greater Church of Sangalli a chalice guilded with gold that weighed threescore and tenne markes of siluer provided no doubt for the publique communion of the people formerly vsed Beatus Rhenanus saith that Conradus Pellicanus a man of wonderfull sanctity and learning did finde in the first constitution of the Carthusians that they are forbidden to possesse any vessels of price besides a siluer chalice and a pipe with which the lay people might sucke out the bloud of our Lord. Besides the booke written more then foure hundred yeares since concerning the treasures of the Church of Mentz amongst chalices of gold of a greate weight hauing handles and golden Crosses c reckoneth also syluer pipes six in number if I be not deceiued deputed to this vse of sucking out the bloud of our Lord which I suppose sayth hee the Archbishop was wont to vse Ordo Romanus sheweth that when the Bishop of Rome doth celebrate the Archdeacon giueth him to drinke of the holy chalice and afterwards powreth a little out of the same into a greater chalice or cuppe which the acoluth doth hold that the people may be confirmed or receiue the sacrament of the Lords bloud out of the sacred vessell For the wine that was not consecrated being mingled with the blood of Christ is altogether sanctified The Bishops therefore come in order to receiue of the hande of the Pope and aftar them all the Priestes come vp that they may communicate at the alter and while the Archdeacon communicateth the chiefe Bishop that is present holdeth the challice for as Bishops attend the Pope in the Church of Rome so priestes should attend and assist Bishops in other Churches The Archdeacon after hee hath communicated receiueth the chalice back againe from the Bishop and confirmeth all those with the Lords blood to whom the Pope hath giuen the communion of the body of our Lord. This seruice being performed by the altar hauing receiued by the Subdeacon the pipe with which the people are to be confirmed the Archdeacon deliuereth the chalice to be carried to the acoluth to be layed vp by him in the vestery Then doth the pope goe downe to giue the communion to the Princes of the people and their wiues and as the Archdeacon doth confirme those to whom the Pope giueth the Communion of the Lords body so do the other Deacons confirme them to whom after the Pope hath ministred to those of the better sort the other Bishops and Priestes do giue the Communion and as soone as the pope beginneth to minister the Communion to the Clergie and people the schoole of singers beginneth to sing the antheme appointed for the Communion and after that when the Pope thinketh fit Glory be to the Father c. Here wee see a cloud of witnesses testifying for the Communion in both kinds wherevpon â— Cassander feareth not to pronounce that hee verily thinketh it cannot be shewed that the sacrament of the Eucharist was any otherwise ministred in any part of the Catholike Church to the faithfull people in the holy assembly from the Lords table for a thousand yeares and more but vnder both the sacramentall signes of bread and wine Neither can this saying of Cassander be refuted by that in the second of the Acts where the faithfull are sayd to haue continued in the breaking of bread and prayer Nor by that wee reade in antiquity of the Lay communion which Caietan childishly vrgeth For sundry worthy diuines in the Roman Church haue sufficiently shewed the weakenesse of these sillie allegations Let vs see therefore how the Communion in one kind came into the Church It appeareth by Leo the first that the Manichees as they denied Christ to haue beene borne in the truth of our flesh so they denied him to haue truely dyed and risen againe and therefore they vsed to fast vppon that day that is to vs the day of saluation and ioy And whereas to hide their infidelity and heresie they came sometimes to the Churches of Catholikes and were present at the celebration of the sacred mysteries they did so temper the matter that with vnworthy mouthes they receiued the Lords body but declined to drinke the blood of our redemption Leo carefully endeauoured to make this thing knowne to all that by these signes they might bee discried that their sacrilegious dissembling might bee found out and that being discouered they might by sacerdotall auctoritie be cast out of the society of the Saints By this of Leo it appeareth that the Manichees out of an hereticall conceipt began to communicate in one kinde and that all were wont to communicate in both kindes that hereby the Manichees might be discouered and knowne from other right beleeuers in that they would communicate but in one kinde alone Which thing also Andradius doth rightly note In the time of Gelasius there were certain found that out of some superstitious conceipt would not communicate in both kindes Wee haue found saith Gelasius that certaine hauing receiued a portion of the sacred Body onely abstaine from the cup of the most holy bloud Which men because they are saide to be holden with I know not what superstition either let them receiue the whole Sacrament or let them be put and kept frrom the whole seeing there can be no division of one and the same mysterie without grievous sacriledge Thirdly whereas in case of necessity as when children or such as were sicke and weake were to receiue the communion the auncient did sometimes dippe the mysticall bread into the consecrated wine and so gaue it vnto them as it appeareth by the history of Serapion by that which Cyprian and Prosper report and by that which the Councell of Turon prescribeth that the Eucharist which is reserued for the voyage provision of such as are ready to depart hence shall be dipped into the blood of the Lord that so the Priest may truely say The body and blood of our Lord be beneficiall vnto thee vnto eternall life Some beganne to bring in this manner of dipping into the ordinary communion vnder pretence of carefull avoyding the danger of shedding the blood of Christ and greater reuerence towards the same For certaine Monkes brought the same custome into their Monasteries ingenuously confessing that herein they did contrary to the custome of other Churches But that they were forced so to doe by the rudenesse of their novices who they feared would runne into some grosse neglect if they should receiue the blood of Christ apart Neither did this custome stay here but it made an entrance into other Churches abroad also for Ivo Carnotensis about the yeare 1100 hath these wordes Let them not communicate in the bread dipped but according to the decree of the Councell of Toledo let them communicate in the bodie apart and in the blood apart those onely excepted to whom it is not prescribed but permitted to communicate in the bread dipped out of
tradition of the Iewes numbred only 22 Canonicall bookes of the old Testament as we do and in his Chronicle he sayth expressely that the bookes of the Macchabees are not in the canon Reade saith Cyrill of Hierusalem in his Catechisme the diuine Scriptures that is the 22 bookes of the old Testament and a litle after Reade therefore these 22 bookes but with the apocrypha haue nothing to doe meditate vpon the diuine Scriptures which wee confidently reade in the Church the holy Apostles the guides of truth who deliuered vnto vs these bookes were more wise and religious then thou art Seing therefore thou art but a sonne transgresse not the precepts of the Fathers Now these are the bookes which thou must reade and then numbreth all the bookes of the old Testament and omitteth all those that are controuersed sauing that hee addeth that of Baruch thinking it a part of Hieremies prophesies Of the same opinion is Epiphanius making no mention of any of the bookes reiected by vs as apocryphall but onely the booke of Wisdome and Iesus the sonne of Sirach which hee saith are profitable but not to be esteemed as the 22 bookes or 27 as some count them that were kept in the arke of the couenant which are the bookes by vs acknowledged to bee canonicall Amphilochius Bishoppe of Iconium writing to Seleucus hath these words I will reckon vnto thee all the bookes that proceeded from the holy Ghost and that thou mayest cleerely conceiue that which concernes this matter I wil first number vnto thee the bookes of the old Testament then he nameth the 5 bookes of Moses Iosua and the Iudges Ruth 4 bookes of the Kings 2 of the Chronicles 2 of Esdras Iob the Psalmes 3 of Solomon the proverbes Ecclesiastes Canticles 12 Prophets Hose Amos Micheas Ioel Abdias Ionas Naum Abacuch Sophonie Haâ—…ge Zacharias Malachias the 4 Prophets Esai Hieremie Ezekiel Daniel and concludeth that to these some adde Hester The reason why some doubted of Hester I haue elsewhere shewed out of Sixtus Senensis to haue been the Apocryphall additions to the booke I haue some where cited this booke as a part of Gregorie Nazianzens workes because some thinke it so to be and put it amongst his workes But Gregory hath deliuered his opinion clearely touching this matter though that booke happily be not his Bee conuersant saith hee day and night in the diuine oracles but least such bookes as are not of this sort deceiue thee for many erroneous bookes are inserted receiue the true and iust number of bookes that are diuine and then nameth all the bookes that wee admitte saue that hee omitteth the booke of Hester vpon the same reason that I noted out of Sixtus Senensis and when he hath named these he addeth those of the new testament and then pronounceth that whatsoeuer is not within this number is to bee accounted amongst bastard counterfeit bookes Origen expounding the first Psalme putteth downe a catalogue of the holy Scriptures of the old Testament writing thus in precise words as Eusebius telleth vs Wee must not be ignorant that the bookes of the old Testament as the Hebrewes doe deliuer are 22 which is the number of their letters and then nameth all the bookes admitted by vs and addeth that the bookes of Macchabees are without this number Athanasius agreeth with Origen writing in this sort All our Scripture that are Christians was giuen by divine inspiration neither hath this Scripture infinite bookes but a definite number and contayned in a certaine canon and these are the bookes of the old Testament Genesis Exodus Leviticus Numbers Deuteronomie Iosuáh Iudges Ruth the first and second of Kings accounted one booke the third fourth of Kings accounted one booke Chronicles first second accounted one booke Esdras the first second one booke the Psalmes of David 151. Proverbs of Salomon Ecclesiastes Canticles Iob 12 Prophets contayned in one volume Osee Amos Micheas Ioell Abdias Ionas Naum Ambacum Sophonias Aggaeus Zacharias Malachias 4 other Prophets Esai Hieremie Ezechiel Daniel the bookes therefore of the old Testament are 22 in number answerable to the Hebrew letters Beside these there are certaine other bookes of the old Testament that are not in the canon and these are read onely to the Catechumens or Novices Amongst these hee numbreth the Wisedome of Solomon the Wisedome of Iesus the sonne of Sirach Iudith Tobit but mentioneth not the bookes of Macchabees at all to these he addeth the booke of Hester accounting it Apocryphall being misperswaded of the whole by reason of those Apocryphall additions as before I noted out of Sixtus Senensis In the conclusion of his Synopsis he mentioneth together with the former foure bookes of Macchabees and the story of Susanna but sayth they are in the number of them that are contradicted The councell of Laodicea decreeth in this sort Let no bookes be read in the Church but the bookes of the old new Testament and then addeth these are the bookes of the old Testament that are to bee read Genesis Exodus Leviticus Numbers Deuteronomie Iosuah Iudges Ruth foure bookes of Kings 2 of Chronicles Esdras the booke of the Psalmes 150. the Proverbs of Solomon Ecclesiastes Canticles Iob Hester 12 Prophets Osee c Esay Hieremie Ezekiel Daniel The canons of this councell are confirmed by the sixt generall councell holden in Trullo To these we may adde Damascene who hauing numbred all those bookes and those onely as canonicall that wee doe addeth that the booke of Wisedome and of Iesus the son of Sirach are good bookes and containe good lessons of vertue but that they are not numbred in this account neither were layd vp in the arke Leontius advocatus Byzantinus sayth there are onely 22 bookes of the old Testament reckoneth all those and those onely that wee doe All these worthies that wee haue hitherto produced to testifie in this case are of the Greeke Church wherefore let vs passe to them of the Latine Hilary Bishop of Poictiers saith the law of the old testament is contained in 22 bookes according to the number of the Hebrew letters which are so disposed and put in order according to the tradition of the auncient that there are fiue bookes of Moses that Iosuah is the sixt the Iudges and Ruth the seaventh the first and second of Kings the eigth the third and fourth the ninth 2 of Chronicles the tenth Esdras the eleventh Psalmes 12 Solomons Proverbs Ecclesiastes Canticles 13 14 15 the 12 Prophets 16 Esay Hieremie with the Lamentations and epistle Daniell Ezechiel Iob Hester doe make vp the number of 22 bookes some haue thought good to adde Tobie and Iudith and so to make the bookes to bee 24 in number according to the number of the Greeke letters Ruffinus in the explanation of the Creed which is found amongst the works of Cyprian and so attributed to him setteth downe a Catalogue of those bookes
saith Cassander 3 sorts of traditions for some concerne the doctrine of faith others rites and ceremonies and a third sort things done They that concerne rites and ceremonies are variable according to the different circumstances of times they that are historicall are for the most part vncertaine and are not necessarie to saluation they that are dogmaticall are certaine and perpetuall but by dogmaticall traditions wee vnderstand not any diuine verity not written or any point of doctrine not contained in the Scripture but such points of doctrine as though they are not found in precise termes in holy scripture yet are deduced from the same rightly vnderstood and interpreted as the Apostles did vnderstand and expound them to their hearers and they to such as came after them So that this tradition is nothing else but the explication and interpretation of the Scripture and therefore it may be sayd not vnfitly Scripturam esse implicatam quandam obsignatam traditionem traditionem vero esse Scripturam explicatam resignatam that the Scripture is a kind of tradition inuolued and sealed vp and that tradition is Scripture vnfolded explained and opened This is that which Vincentius Lyrinensis long since deliuered to wit that the Scripture is sufficient and containeth all things necessary to be known of a Christian man for the attaining of saluation but that for the auoiding of the manifold turnings of heretickes peruerting the same to their owne perdition wee must carefully looke to the tradition of the Church deliuering vnto vs the true sense and meaning of it By this which hath beene sayd it appeareth that the Church wherein our Fathers liued and died was in this poynt touching the sufficiencie of the Scripture an orthodoxe and true Protestant Church as it was in the former touching the canon of the Scripture CHAP. 3. Of the originall text of Scripture of the certainety and trueth of the originalls and of the authoritie of the vulgar translation I haue discoursed at large in my fourth booke and the 27. 28. chapters of the same and made it appeare that the principall and best learned divines at since Luthers time taught no otherwise touching these poynts then wee now doe so that I need not insist vpon the proofe hereof CHAP. 4. Of the translating of the Scripture into vulgar languages and of the necessity of hauing the publique liturgie and prayers of the Church in a tongue vnderstood TOuching the translating of the Scriptures it is evident that both aunciently and of late time they haue beene translated into the severall languages of almost all the countries and kingdomes of the whole world where euer Christianity prevailed There is extant a translation of the old new testament in the Armenian tongue which the Armenians now vse put forth as they suppose by Chrysostome of this George the patriarch of Alexandria maketh mention in the life of Chrysostome reporting that when by the Emperours decree hee was sent in banishment into Armenia and stayed at Cucusum hee brought the inhabitants of that region to the faith of Christ and caused the Psalmes of David together with the holy gospells and other histories of the old Testament to bee translated into the Armenian tongue that so the people of that countrey might the sooner and more easily attaine the knowledge of holy Scripture And Theodoret testifieth that the holy Scriptures were translated into the Armenian tongue before his time though hee name not the authour The Slavonians affirme that they haue the Scriptures in their vulgar tongue turned by Saint Hierome and Hierome himselfe in his epistle to Sophronius seemeth to some learned men to intimate so much But yet there is another translation also of the Scriptures into the Slavonian tongue later then that of Hieromes as Scaliger hath obserued written in the Servian character vsed in Rascia Bosina Bulgaria Moldavia Russia Moscovia and other nations of the Slavonian language that celebrate their liturgies after the Greeke ceremonie of which later Methodius the companion of Cyrill is reported to haue beene the authour The former imputed to Hierome is written in the Dalmatian character and is vsed amongst the Liburnians and Dalmatians Istrians Moravians Silesians Bohemians Polonians c. Vulphilas the Goth of whom Socrates maketh mention in his ecclesiasticall historie who liued in the yeare 370 first found out the Gothicke alphabet and first of all deliuered to the Gothes all the diuine Scriptures translated by him out of Greeke into the Gothicke tongue and catholiquely expounded them striving much against the Arrians yet in the end as Theodoret reporteth he declined to the part of Valens the Arrian Emperour moued so to doe by the threates and promises of Eudoxus the Arrian Neither were the Scriptures translated onely into these languages but into the languages of many other nations as Chrysostome and Hierome affirme and in particular into the Aegyptian Persian Indian Scythian and Sarmatian tongues and into the languages of all other nations that receiued the Christian faith as Theodoret telleth vs. As likewise in the times following we read of the like translations of the Scripture into sundry languages of such Nations as were afterwards converted to the Faith or whose languages after altered So Iohn Archbishop of Sivill about the yeare 717 translated it into the Arabique which then was the vulgar speech of that part of Spaine And Beda about the same time some part of it into the Saxon or English Methodius about the yeare 860 into the Slavonique Iacobus de Voragine Archbishop of Genua about the yeare 1290 translated the whole diuine Scripture into the Italian tongue and so did Bruciolus in our age About 200 yeares since the whole Bible was translated into French in the time of Charles the 5th and as the Rhemists tell vs in their preface before the New Testament by them translated into English since Luthers time diuerse learned Catholiques haue published the Bible in the seuerall Languages of almost all the principall provinces of the Latine Church so that the Papists themselues doe not simply condemne the translating of the Scripture into the vulgar tongues But there are some amongst them as Stapleton telleth vs who out of zeale rather then knowledge doe thinke the Lay people should bee wholly restrained from reading the Scriptures in vulgar tongues others more moderate and discreete then these as they would bee thought are of opinion that all are not to bee restrained nor all permitted to reade them but some certaine onely And therefore the Rhemists tell vs that order was taken by the Deputies of the Councell of Trent in this behalfe and confirmed by supreame authority that the holy Scriptures though truely and Catholiquely translated into vulgar tongues yet may not be indifferently readde of all men nor of any other then such as haue expresse licence thereunto by their lawfull ordinaries with good
haue it not bee neuer so good they haue no true vertue Bernard in his booke de gratiâ libero arbitrio Liberi arbitrii conatus ad bonum cassi sunt si non gratiâ adiuventur nulli si non excitentur caeterum in malum dicit scriptura proni sunt sensus cogitationes hominis That is the endeavouring of freewill to doe good is in vaine if it bee not holpen by grace and none at all if it be not stirred vp by grace but the scripture saith the senses and thoughts of men are prone to euill Neither can they say that hee speaketh onely of meritorious good and such as is rewardable in heauen for hee speaketh generally of good as it appeareth in that hee opposeth it not to some other kind of good but to euill Anselme Archbishoppe of Canterbury fully agreeth with the rest affirming in the same words that Prosper and Beda did before that the whole life of infidels is sinne that there is nothing good without the chiefe good and that where the knowledge of the eternall and incommutable veritie is wanting if the manners and conuersation of them that haue it not bee nouer soe good and commendable they haue no true vertue Peter Lombard the master of the sentences sometimes Bishoppe of Paris writing vpon the same place hath the same words and soe hath the ordinary glosse Grosthead the renowned Bishoppe of Lincolne in his sermon vpon the Aduent the beginning whereof is this There shall be signes in the sunne and in the Moone hath these words Bright and glittering starres of vertue seemed to shine and appeare in the morall doctrine of naturall men and in the conversation of many Gentiles as of the Scipioes and others but now it is truly manifest and cleare that without the faith of Christ there is no true vertue in the doctrine or conuersation of any man And in his Enchiridion hee sayth that this was the opinion of St Augustine where treating of the foure Cardinall vertues and proposing the question whether Cato and the Scipioes had such vertues hee sayth thus Wee grant with Augustine that no man euer had or could haue true vertue without the faith of Iesus Christ and proueth it immediately after in this sort Non enim potest esse amor ordinatus vbi contemnitur non amatur quod maximè amandum est cum non ametur nisi quod scitur aut creditur vnde patet quod qui nescit aut non credit dominum Iesum Christum non amat aut contemnit quod maximè amandum est quapropter in tali virtus non est quod etiam probat Augustinus talibus argumentis dicens Absit vt in aliquo sit vera virtus nisi sit iustus c that is There can bee no orderly loue of things where that is contemned and not loued that is to be loued most of all whence it is cleere and euident that seeing nothing can bee loued but that which is knowne or beleeued hee who knoweth not or beleeueth not the Lord IESVS CHRIST contemneth or at least loueth not that which is most of all to bee beloued and therefore in such a one there can bee noe true uertue which also Augustine proueth by arguments of this sort saying GOD forbidde that true vertue should be conceiued to bee in any man vnlesse hee be iust c. By these passages of the Bishoppe of Lincolne it appeareth sayth Ariminensis that hee thought as wee doe that noe act morally good canne bee done without the speciall grace of GOD for if there bee noe vertue without such grace then canne there bee noe act morallie good which is yet more fully cleared for euery vertuous and morall good act either is orderly loue or presupposeth it soe that if there can bee noe orderly loue without GODS grace there can bee noe act of vertue or act morally good With this famous Bishoppe of LINCOLNE wee may ioyne Thomas Bradwardine the noe lesse famous and renowned Archbishoppe of CANTERBVRIE who is his Summe de causa Dei contra Pelagium at large confirmeth and proueth the same Soe that it seemeth by Beda Anselme Grosthead and this BRADWARDINE that this was euer the doctrine of the Church of England as now it is Pupperus Gocchianus that liued a litle before Luthers time saith The whole life of infidels is sinne there is nothing good without the chiefe good where there wanteth the knowledge of the eternall trueth if mens manners be never so commendable they haue no true vertue hee that offendeth in one that is in charity is guilty of all hee therefore that hath not faith and charitie every action of his is sinne And he addeth that when Augustine sayth that they that haue not charity may doe good things but not well his words are not to bee vnderstood as if the things which they doe without charitie were good when they doe them without charitie but that they would bee good if they were done in charity or that they are of such nature and kind which being done in charity may bee good otherwise hee should bee contrary to himselfe where hee sayth that every action of him that hath not charity is sinne Andradius saith that there was much difference touching this poynt not onely amongst the latter but the more auncient divines also and that some did so deiect all the actions and endeavours of infidels as to affirme that none of them are or can bee without sinne It is true indeede that there were ever some in the latter ages of the Church that contradicted this verity which wee haue hitherto proved but they were such as had a touch of Semipelagianisme Prosper speaketh of a rule found in the collations of Cassian Cauendum nobis est ne ita ad Deum omnia sanctorum referamus vt nihil nisi id quod malum est humanae ascribamus naturae That is Wee must take heed least wee so attribute all the merits of the Saints to God as to ascribe nothing to nature but that which is evill and perverse This rule sundry carefully followed in the midst of the Church in all the latter ages who so acknowledged that no man can merit heauen without Gods grace that yet they thought they might doe many things morally good by nature without grace But Prosper bitterly reprehendeth this his wordes are these Quasi natura ante gratiam non sit in damnatione non sit in caecitate non sit in vulnere aut non gratis iustificati sint quorum inde sunt merita vnde iustitia That is As if nature before grace were not in a state of condemnation were not in blindnesse and greivously hurt or as if wee were not freely justified all whose merits are from thence whence is our righteousnesse And all they that rightly vnderstood the doctrine of the Church cleared by Saint Augustine against the Pelagians concurred with Prosper and taught as wee doe now
magisterio Domini veniens Ipse dixit sic orate discipulis dixit Apostolis dixit nobis qualescunque agniculi sumus dixit arietibus gregis dixit sic â—…rate Videte quis dixerit quibus dixerit Veritas discipulis pastor pastorum arietibus dixit sic orate Dimitte nobis debita nostra c Rex militibus dominus servis Christus Apostolis veritas hominibus loquebatur sublimitas humilibus loquebatur Scio quid in vobis agatur Ego vos appendo ego de trutinâ meâ renuncio prorsus dico quid in vobis agatur Hoc enim ego plus quam vos scio dicite Dimitte nobis debita nostra sicut c Oratio ista regeneratorum est id est baptizatorum Postremo quod totum superat filiorumest Nam si non est filiorum quâ fronte dicitur Pater noster c. And in his retractations he saith expressely no man doth so keepe the mandates of righteousnes as that it should not bee needefull for him in praying to say forgiue vs our debts And els-where that amongst those three articles which the Church defendeth against the Pelagians one is In quantâcunque iustitiâ sine qualibuscunque peccatis in hoc corruptibili corpore neminem vivere Basil No speech is so profitable vnto me as that touching repentance because there is no man without sinne Gennadius There is no holy nor iust man that is without sinne yet doth hee not therefore cease to be holy Gregorie inquireth how that may be vnderstood that Iob sayth his heart reproued him not whereas before he had accused himselfe saying I haue sinned and he professeth that if he shall goe about to iustifie himselfe his owne heart will condemne him and he answereth himselfe in this sort that there are sinnes that may be avoyded by the iust and that there are some that even the righteous cannot decline of the first kinde he sayth it is to thinke euill of the second to consent to euill thoughts Rightly therefore he that confesseth himselfe a sinner saith his heart reproued him not because though sometimes happily he were wanting in rectitude in that hee thought euill yet by a strong fight of the minde hee resisted the same Bernard Ipsi de se fatentur apostoli in multis offendimus omnes si dixerimus quia peccatum non habemus ipsi nos seducimus that is the Apostles confesse of themselues in many things wee sinne all and if wee say wee haue no sinne wee deceiue our selues August treating of those words that wee may bee holy and vndefiled Hoc agitur inquit ut hoc simus si immaculati intelligendi sunt qui omninò sine peccato sunt si autem immaculati sunt qui sunt sine crimine etiam in hâc vitâ fuisse atque esse negare non possumus legitur homo sine crimine legitur sine querelâ at non legitur sine peccato nisi filius hominis unus idemque filius Dei unicus And Gregory In hâc vitâ multi sine crimine nullus verò esse sine peccatis valet Yea the Fathers teach not onely that no man doth but also that no man can liue without veniall sinne Hilary in illa verba amputa à me opprobrium c Propheta in corpore positus loquitur neminem viventium scit sine peccato esse posse Augustin Homil. 2. in Apocalyps Non Angels indigent poenitentiâ sed homines qui sine peccato esse non possunt subiungit Non dicam Laici sed etiam Sacerdotes unâ die esse non debent fine poenitentia quia quomodò nullus dies est in quo homo possit esse sine peccato sic nullo die debet esse sine satisfactionis remedio Et de bono perseverantiae cap. 13. citat ex Ambrosio approbat Cauere difficile exuere autem impossibile surreptiones in quibus dubium non est quandoque nos peccare venialiter In lib. de fide ad Petrum cap. 41. ut firmissimè tenendum traditur neminem ex adultis sine peccato esse posse Gregorius homil 17. in Evangel Humana vita sine culpa transiri non potest Et alibi Etiam a iust is peccata haec minuta asserit inevitabilia 18 Moral c. 4. Beda in illa verba Ecce agnus Dei. Quamdiu sunt sancti in hoc corpore peccato carere nequeunt 〈◊〉 Bernard in lib. de praecepto dispens Fateor sane impossibile cuivis mortalium vel venialiter interdum non delinquere And the Councell of Trent anathematizeth all those that shall say that the justified man may so avoid decline all veniall sin as not to commit any in the whole course of his life vnlesse it be by speciall priviledge as in the blessed Virgin But yet Andreas Vega thinketh that the just by the assistance of Gods grace may decline all veniall sinne so as in the whole course of their life to fall into none which his saying he confesseth will seeme hard to most men euen as it seemed formerly to himselfe But hee saith if it be not granted that the commaundements of GOD may bee kept collectiuely as well as divisiuely then that hee requireth is impossible for hee requireth the fulfilling of all collectiuely so as not to doe any of them is sinne If a man commaund his seruant to carry so much of something out of the field into his house euery houre though hee haue power to carry so much any houre yet if hee haue not power to carry it euery houre it seemeth hee requireth that which is impossible and his mandate is vnjust And besides if wee haue power to doe the things the Law requireth divisiuely onely and not collectiuely then we cannot fulfill the Law ex toto sed ex parte tantum which is the opinion of the Protestants whom the Councell condemneth It is true that he noteth touching this point that they cannot avoid but that God hath commaunded things impossible who say that men may divisiuely doe each thing the Law requireth but not collectiuely all the things it requireth seeing God commandeth vs to doe all these things collectiuely and yet this is the opinion of most Diuines in the Roman Church So that they are forced by the evidence of truth to confesse together with vs that God hath commanded such things as in the present state by reason of the infirmity of our sinfull nature cannot be fulfilled by vs. Neither can Vega avoyde the evidence of the testimonies of the Fathers the Decree of the Councell of Trent so that hee must bee forced to confesse that no man can so collectiuely fulfill the Law as not to sinne and consequently that no man can performe that the law requireth For his distinction of logicall or metaphysicall and morall impossibility will not helpe the matter for howsoeuer it be true that God may giue grace freeing the will and inabling it to doe good in such
into grieuous sin such as is in some sort regnant as Dauid did hee looseth not the right title hee formerly had but the actuall claime to that whereto he hath title is suspended So that he falleth not totally from justification but so only as for the present to haue no actuall claime to any thing by vertue o◅ it The remission of his originall sin the right to heauen obtained in baptisme the force and vertue of repentance of former sins and the right to the rewards of actions of vertue formerly done remaine still neither needeth he newly to seeke remission of sins formerly remitted but of this only the remission of the other will be reuiued again he may make claime to all those things he had formerly right vnto by vertue of the former right This is cleerely deliuered by Alexander of Ales p. 4. q. 12. memb 4. art 6. Scotus Durandus the rest of the Schoole-men So that the elect chosē of God once justified neuer falling totally from justification are neuer to be newly justified againe but the dayly lighter sins they run into stand with the right they haue to the fauours of God eternall happines the actuall claime to the same by that right The more grieuous depriue thē of the claime only not of the right when they are justified acquitted from these by particular repentance they are restored to their former claime only hauing neuer lost their right so that they cannot properly be sayd to be newly justified but only to be justified from such particular sins as they newly run into Hauing spoken of justification and the nature of it as it is considered in it selfe it remaineth that wee come to speake of the things required in men for the disposing and fitting of them that they may be capable of this grace There were amongst the Schoole-men as Stapleton telleth vs and after them in the beginning of these controuersies in religion who extenuating the corruption of nature taught vnaduisedly that men without and before the motions of grace may doe certaine morall good workes in such sort as thereby to fitte themselues for the receipt of the grace of justification and to merit it ex congruo Who to expresse this their false conceipt were wont to say facienti quod in se est Deum non denegare gratiam that is that God will not faile to giue grace to such as doe the vttermost that lyeth in them But the same Stapleton telleth vs that the more sound and judicious euer taught that there is no power nor will in man to dispose and fit himselfe for the receipt of this grace vnlesse hee bee moued by preventing grace stirring inciting and inclining him to turne to God and that the merite of congruence hath beene long since hissed out of all Schooles Touching these preparations wrought in men by preventing grace First it is agreed betweene those of the Church of Rome and those of the reformed Religion that faith to beleeue in generall the truth of things revealed and contained in Scripture is necessarie in the first place and before all other things Secondly that in particular there must be a viewing of the things there found that the consideration of mans originall state there described the fall corruption of nature and manifold sinfull euils into which each man is plunged together with the apprehension of Gods displeasure against the same is necessarily required Thirdly a feare sorrow growing out of the discerning of this vnhappy condition wherein we are Fourthly an enquirie by what meanes wee may escape out of these euils Fiftly faith to beleeue that God most inclinable to releeue vs rather then man should vtterly perish sent his owne Sonne into the world to suffer the punishment of sin to satisfie his justice to bring grace dissolue the workes of the diuell that so all that in sense of former euils flye to him for mercy and deliuerance may escape be saued Sixtly hauing found so happy meanes of escape a flying vnto God in earnest desire to bee receiued to mercy for Christs sake to be freed from the guilt of sinne to bee reconciled to God and to haue grace to decline euill and doe good in the time to come All these things in the judgement of the Diuines of both sides are necessarily required in them that are to be justified The most reverend Canons of the Metropoliticall Church of Colen in the booke called Antididagma Coloniense make the things required in them on whom the benefite of justification is bestowed to be of two sorts For there are some that onely dispose prepare vs other by which we receiue the same Of the former sort is the generall perswasion of faith touching the trueth of things in Scripture the particular consideration of things concerning the knowledge of God and our selues sorrow feare dislike of our present estate desire to be deliuered out of it to be reconciled to God to haue grace to decline euill and doe good Of the latter sort is the perswasion of faith whereby we assure our selues without doubting that God will not impute our sins vnto vs that thus penitently turne vnto him but that the course of his mercies now and euer shall be turned towards vs for his Sonne Christs sake This is that speciall faith they of the reformed Religion speake of and the Romanists seeme so much to dislike whereas yet the best and most judicious amongst them euer did and still doe admit the same Andraeas Vega l. 9. c. 7. saith that there hath beene a great controversie about this matter not onely betweene Catholiques and such as they esteeme heretickes but euen amongst the most learned Catholiques of this age at Rome at Trent at Ratisbone and in sundry other places many affirming that a man without speciall revelation may vndoubtedly beleeue and certainely assure himselfe that he is in grace and hath obtayned remission of all his sinnes This perswasion rising as a conclusion out of two propositions the one of faith the other euident vnto vs in our owne experience is a perswasion of faith because whensoeuer a conclusion is consequent vpon two propositions the one of faith the other euident in the light of reason and experience it is to bee beleeued by faith or as Iohn Bacon certitudine consequente fidem This opinion as Vega telleth vs Claudius Belliiocensis followed in his Commentaries vpon Timothy And the most reverend Canons of the Metropoliticall Church of Colen together with the Authors of the Enchiridion of Christian Religion published in the Provinciall Councell of Colen vnder Hermannus so much esteemed as Cassander telleth vs in Italy France The Authors of the booke offered by Charles the 5 to the Diuines of both sides And as some say Hieron Angestus But for the better clearing of this point First I will produce the testimonies of such as liued before Luthers time Secondly I will
disposing the affaires of Princes their States there were euer many worthy men that opposed themselues against his vnjust and Antichristian claimes There are some sayth Waldensis that erre supposing that the roote of all terrene power dependeth in such sort of the Pope that it is deriued vnto Princes by commission from him and that if they abuse the same hee may take the disposing of such affaires as belong vnto them into his own hands This they indeauour to proue because the Ecclesiasticall power is more eminent and excellent than the power of Princes but this their proofe is too weake for let vt runne through all examples of things which are different in degree of excellencie and one of them more worthy than another wee shall see that the Sunne is better than the Moone yet the power and vertue of moystening that is in the Moone is not imparted to it from the Sunne the soule is more excellent than the body yet the body was before the soule came into it and in it many workes of sense are performed which the spirit by it selfe cannot performe gold is better then leade yet doth it not giue being vnto it so that though it were granted that Episcopall dignity is more high and eminent then the authority of Princes yet the first spring of Regall power is in the King from God and not from the Pope There is sayth Waldensis one doctor Adam a Cardinall who in a dialogue betweene a Bishoppe and a King indeauoureth altogether to deriue the authority of Kings from the Papall power both in the being and excercise of it and reserueth onely a power of execution to Princes at the commaund of the high bishop this errour hee condemneth and sayth that howsoeuer the solemnities of the oath vnction crowning and the like are performed to Kings by Bishoppes yet hath not kingly dignity her beginning from Priesthood but by the ministery of Priests Kings receiue it from God and are put in possession of it Fawning and deceitfull flattery sayth Gerson whispereth in the eares of Ecclesiasticall persons especially of the Pope in shamelesse manner saying vnto them O sacred Clergie how great how great is the height and sublimity of thy Ecclesiasticall power how is all secular authority compared thereunto altogether nothing For as all power in heauen and earth was giuen to Christ soe Christ left it all to Peter and his Successours soe that Constantine the Emperour gaue nothing to Pope Syluester that was not his before but onely restored that which had bin vnjustly detayned besides as there is no power but of God so is there none whether Temporall or Ecclesiasticall Imperiall or Regall but from the Pope in whose thigh CHRIST hath written King of Kings and Lord of Lords of whose power to dispute is sacrilegious boldnesse to whom no man may say Sir why doe you so though he alter over-turne waste and confound all States Rules Dominions and Possessions of men whether Ciuill or Ecclesiasticall let me be judged a Lyar saith he if these things bee not found written by them that seeme wise in their owne eyes and if some Popes haue not giuen credit to such lying and flattering wordes Nay I am greatly deceiued if before the holding of the sacred Synode of Constance this tradition did not so farre forth possesse the mindes of very many men rather literall then literate that whosoeuer should haue taught the contrary should haue beene noted and condemned for heresie THE FOVRTH BOOK OF THE PRIVILEDGES OF THE CHVRCH CHAP. 1. Of the divers kindes of the priviledges of the Church and of the different acceptions of the name of the Church NOw it remayneth that wee proceede to the other parts of our first generall diuision to wit the priviledges that pertaine to the Church the diverse and different degrees orders and callings of them to whom the gouernement of it is committed The priviledges that pertaine to the Church are of two sorts The first proper to the best and most essentiall parts of it to wit the elect and chosen of God as are the promises and assurances of euerlasting loue and happinesse the second such as are communicable vnto others not partaking in that highest degree of vnitie the partes of the Church haue amongst themselues or with Christ their head These are specially foure the first the possession of the rich treasure of heauenly trueth whence it is called by Irenaeus Depositoriū diues by the Apostle the pillar and ground of truth The second is the office of teaching and witnessing the same truth The third the authority to iudge of such differences as arise amongst men concerning any part of it The fourth is power to make lawes for the better guiding gouerning of them that professe this truth Touching the first that wee may the better vnderstand in what degree and sort and vpon what assurances the Church is possessed of the knowledge and profession of the truth reuealed in Christ wee must obserue the diverse acceptions of the name of Church for accordingly more or lesse in this kinde is attributed to it and verified of it The Romanistes make the Church to bee of three sorts For there is as they say Ecclesia virtualis repraesentativa essentialis By the name of virtuall Church they vnderstand the Bishoppe of Rome who being by Christes appointment as they suppose chiefe Pastor of the whole Church hath in himselfe eminently and virtually as great certainty of truth infallibility of iudgement as is in the whole Church vpon whom dependeth all that certainety of truth that is found in it By the name of representatiue Church they vnderstand the assembly of Bishops in a generall Councell representing the whole body of the Church from the seuerall parts whereof they come By the name of the essentiall Church they vnderstand the whole multitude of the beleeuers This essentiall Church either comprehendeth all the faithfull that are and haue beene since CHRIST appeared in the flesh or all that are and haue beene since the Apostles time or onely those that now presently liue in the world CHAP. 2. Of the different degrees of infallibility found in the Church IF we speake of the Church as it comprehendeth the whole number of beleeuers that are and haue beene since CHRIST appeared in the flesh it is absolutely free from all errour and ignorance of Diuine things that are to be knowne by revelation Quid enim latuit Petrum c. For as Tertullian sayth rightly and aptly to this purpose What was hidden and concealed from Peter vpon whom Christ promised to build his Church and to whom hee gaue the keyes of the Kingdome of Heauen from Iohn the Disciple hee so dearely loued which leaned on his breast at the mysticall Supper and the rest of that blessed company that should after bee manifested to succeeding generations so that touching the Church taken in this sort there is no question but it is absolutely led
proue the old to him that is perswaded of the new and doubteth of the old but to him that doubteth of both we must not alledge the authority of either of these but some other thing so likewise we may proue the authority of the Scripture by the Church to him that is already perswaded of the Church of the Church by the Scripture to him that is perswaded of the Scripture but to him that doubteth of both we must bring other reasons For no man proveth a thing doubtfull by that which is as much doubted of as it selfe So that to proue the authority infallibility of the Church by the testimony and authoritie of the Church which is the thing doubted of is as if one taking vpon him to be a Lawgiuer whose authority is doubted of should first make a law and publish his proclamation and by vertue there of giue himselfe power to make lawes his authority of making the first lawe being as much doubted of as the second Thus then it being cleare and euident that it is one of the things that are to bee beleeued that the Church is guided by the spirit if Stapleton be asked why he beleeueeth it to bee soe guided hee sayth hee soe beleeueth because the spirit mooueth him so to beleeue But he should knowe that three things concurre to make us beleeue that whereof we are doubtfull The light of Diuine vnderstanding as that whereby wee apprehend the things of God The spirit as the author of this illumination and the reasons and motiues by force whereof the spirit induceth mooueth and perswadeth vs. Euen as in the apprehension of things within the compasse of the light of nature when wee are to be perswaded of a thing seeming doubtfull unto vs not only the actiō of him that perswadeth vs and the light of naturall vnderstanding are required to the effecting of it but also the force of reasons winning vs to assent to that we are to be perswaded of Wee therefore demand not of Stapleton who it is that perswadeth vs to belieue or what that light of vnderstanding is that maketh him capable of such perswasion but what those reasons or motiues are by force whereof the spirit settleth his minde in the perswasion of the truth of those things he formerly doubted of Surely he sayth the highest and last reason that moueth a man to beleeu the things that partaine to faith is the authority of the Church Let vs suppose it to be so touching all other things yet can it not be so in respect of those things we are to beleeue touching the authority of the Church it selfe What is the motiue then whereby the spirit moueth vs to beleeue that the Church hath diuine authority Hee sayth because it is so contained in the Scripture and in the Articles of the Creed See then if he be not forced to runne round in a circle He beleeueth other matters of faith because contained in the Scripture and the Scripture because it is the word of God and that it is the word of God because the Church deliuereth it to be so and the Church because it is ledde by the spirit and that it is ledde by the spirit because it is so contained in the Scripture and the Creede This kind of circulation Campian reckoneth amongst the Sophismes he wrongfully imputeth vnto vs but it will euer be found true that the Prophet pronounceth of the wicked Impij ambulant in circuitu The wicked runne round till they be giddie and are in the end where they were when they began Out of this maze Stapleton cannot get himselfe vnlesse hee flye to humane motiues and inducements and make them the highest and last reason of his faith and soe indeede hee doth For fearing that hee hath not sayd well in saying he beleeueth the Church is guided by the spirit because it is contained in the Scripture hee addeth another reason why hee so beleeueth because it is the generall opinion and conceipt of all Christian men that it is so guided and so indeed his perswasion stayeth it selfe vpon humane grounds though hee bee vnwilling that men should so thinke and conceiue Th◅se mazes and labyrinths other Papists seeking to avoyd runne without any such shewe of feare as Stapleton bewrayeth into most grosse absurdities some thinking that the authority of the Church is the reason moouing vs to beleeue all other things and that we beleeue that the Church is ledde and guided by the spirit and that the truth of God which the Church teacheth vs moued thereunto by humane motiues namely for that that must needes be the truth which so many miracles haue confirmed which a few weake and silly men contemptible in the eyes of the world haue wonne all the world to belieue haue holden out the defence of it against all the furies of enemies whatsoeuer which they could not haue done had not the spirit and power of the most high beene with them making them more then conquerours This is the opinion of Durandus who maketh humane motiues and inducements the highest and last reason of his faith to which also Stapleton flyeth though vnwillingly Others thinke that wee beleeue by the sole and absolute commaund of the will either finding nothing or nothing of sufficient force to perswade vs. Both these conceipts are to be examined by vs. Concerning the first wee are to obserue that the Schoolemen make two kindes of faith calling the one fidem infusam an infused faith wrought in vs by the inlightning spirit of God and staying it selfe vpon the truth of God the other fidem acquisitam a humane and naturall faith grounding it selfe vpon humane authoritie and wrought by humane motiues and perswasions So that according to the opinion of these men we beleeue the Articles of our Christian faith and whatsoeuer is contayned in the bookes of the Prophets and Apostles because wee are perswaded that they were revealed by Almighty God and this pertaineth to infused faith as they thinke but that they were reuealed there is nothing that perswadeth vs but the authority of the Church and because wee haue so learned receiued of our forefathers and this pertaineth to humane faith and is meerely a naturall and humane perswasion like that the Saracens haue touching the superstition of Mahomet who therefore beleeue them because their Auncestors haue deliuered them vnto them If this opinion were true as Melchior Canus rightly noteth the finall stay of our infused faith and the first reason moouing vs so to beleeue should not be the truth of God but humane authority For wee should beleeue the Articles of our faith because they were revealed and beleeue they were revealed because our Auncestours so deliuered vnto vs and the Church so beleeueth And from hence it would farther follow that seeing the assent yeelded to the conclusion can be no greater nor more certaine then that which is yeelded to the premisses whence it is deduced inferred
we should haue no greater certainty of things Diuine and revealed then such as humane meanes and causes can yeeld And so seeing wee can neuer bee so well perswaded of any man or multitude of men but that we may justly feare either they are deceiued or will deceiue if our faith depend vpon such grounds we cannot firmely vndoubtedly beleeue Nay it is consequent vpon this absurd opinion that the Children of the Church and they of the houshold of faith haue no infused or Diuine faith at all for that whatsoeuer is revealed by the God of truth is true the Heathens make no doubt but doubt whether any thing were so revealed and that any thing was so revealed if these men say true we haue no assurance but by humane meanes and causes But the absurdity hereof the same Canus out of Calvin doth very learnedly demonstrate reasoning in this sort If all they that haue beene our teachers nay if all the Angels in Heauen shall teach vs any other or contrary doctrine to that we haue receiued we must holde them accursed and not suffer our faith to bee shaken by them as the Apostle chargeth vs in the Epistle to the Galatians therefore our faith doth not rely vpon humane causes or grounds of assurance Ne mens nostra vacillet altius petenda quà m ab hominum vel ratione vel auctoritate scripturae authoritas Besides our faith and that of the Apostles and Prophets being the same it must needes haue the same object the same ground and stay to rest vpon in both but they builded themselues vpon the sure and vnmooueable rocke of Diuine truth and authority therefore we must doe so likewise If any man desire farther satisfaction herein let him reade Canus and Calvin to whom in these things Canus is much beholding Others therefore to avoide this absurdity run into that other before mentioned that we beleeue the things that are diuine by the meere and absolute command of our will not finding any sufficient motiues reasons of perswasion hereupon they define faith in this sort Fides est assensus firmus ineuideÌ„s that is faith is a firme certaine ful assent of the mind beleeuing those things the truth whereof no way appeareth vnto vs. For father explication and better clearing of this definition of faith they make two kindes of certainty for there is as they say certitudo evidentiae and certitudo adhaerentiae that is there is a certainty of evidence which is of those things the truth whereof appeareth vnto vs and another of adherence and firme cleauing to that the trueth whereof appeareth not vnto vs. This later they suppose to bee the certainty that is found in fayth and there vpon they hold that a man may beleeue a thing meerely because hee will without any motiues or reason of perswasion at all the contrary whereof when Picus Mirandula proposed among other his conclusions to bee disputed in Rome hee was charged with heresie for it But hee sufficiently cleared himselfe from all such imputation and improued their fantasie that so thinke by vnanswerable reasons which I haue thought good to lay downe in this place It is not sayth hee in the power of a man to thinke a thing to bee or not to bee meerely because hee will therefore much lesse firmely to beleeue it The trueth of the antecedent wee finde by experience and it evidently appeareth vnto vs because if a doubtfull proposition bee proposed concerning which the vnderstanding and minde of man resolueth nothing seeing no reason to leade to resolue one way or other the minde thus doubtfull cannot incline any way till there bee some inducement either of reason sight of the eye or testimony or authority of them wee are well conceipted of to settle our perswasion Secondly a man cannot assent to any thing or judge it to bee true vnlesse it so appeare vnto him but the sole acte of a mans will cannot make a thing to appeare and seeme true or false but either the euidence of the thing or the testimony and authority of some one of whose judgement he is well perswaded Thirdly though the action of vnderstanding quoad exercitium as to consider of a thing and thinke vpon it or to turne away such consideration from it depend on the will yet not quoad specificationem as to assent or dissent for these opposite and contrary kinds of the vnderstandings actions are from the contrary and different appearing of things vnto vs. Fourthly the sole command of the will cannot make a man to beleeue that which being demanded why hee beleeueth he giueth reasons and alledgeth inducements but so it is that in matters of our Christian faith we alledge sundry reasons mouing vs to beleeue as Christians doe as appeareth by the course of all Diuines who lay downe eight principall reasons moouing men to beleeue the Gospell namely the light of propheticall prediction the harmony and agreement of the Scriptures the diligence of them that receiued them carefully seeking to discerne betweene truth and errour the authority grauitie of the writers the reasonablenesse of the things written the vnreasonablenes of all contrary errours the stability of the Church and the miracles that haue beene done for the confirmation of the faith it professeth Fiftly if there be two whereof one beleeueth precisely because he will and another onely because hee will not beleeue refuseth to beleeue the same thing the acte of neither of these is more reasonable then the other being like vnto the will of a Tyrant that is not guided at all by reason but makes his owne liking the rule of his actions Now who is so impious to say The Christians that beleeue the Gospell haue no more reason to leade them so to doe then the Infidels that refuse to beleeue With Picus in the confutation of this senselesse conceipt wee may joyne Cardinall Cameracensis who farther sheweth that as a man cannot perswade himselfe of a thing meerely because hee will without any reason at all so hauing reason hee cannot perswade himselfe more strongly and assuredly of it then the reason hee hath will afforde for if hee doe it is so farre an vnreasonable acte like that of a Tyrant before mentioned Durandus likewise is of the same opinion Assentiri nullus potest nisi ei quod apparet verum igitur oportâ—…t quèd illud quòd creditur appareat rationi verum vel in se vel ratione mâ—…dij per quod assentitur si non in se sed tantùm ratione medij illud medium apparebit verum vel in se vel per aliud medium si non est processus in infinitum oportet quòd deueniatur ad primum quod apparet rationi esse verum in se secundum se That is No man can yeeld assent to any thing but that which appeareth to him to be true therefore whatsoeuer a man beleeueth must seeme and appeare vnto him to bee
manner of hauing the truth is inferiour vnto it neither are we bound to receiue her doctrines as the sacred Scriptures Besides though the Church taken in this sort be free from errour yet not from ignorance of many things wherein we may be instructed by the scripture So that it is possible for a man to vnderstand the naturall literall sense of some parts of Scripture and from thence some things that were not in such sort knowne and deliuered by any that went before as Andradius and Caietanus do proue at large If the comparison be made betweene the Church consisting of all the belieuers that are and haue beene since Christ appeared in the flesh so including the Apostles and their blessed assistants the Euangelists we deny not but that the Church is of greater authority antiquity and excellencie than the Scripture of the new Testament as the witnesse is better then his testimonie and the Lawgiuer greater then the Lawes made by him as Stapleton alleageth But he is to proue the present Church greater in authority than the Scripture which hee vndertaketh but performeth not His reason that the Scripture was giuen for the good of the Church and that therefore the Church is better than the Scripture proueth not the thing intended For as the people are more excellent in degree of being and nature of things than the lawes that be made for their good yet are the lawes of more authority and must ouer-rule and direct the people so though the Scriptures being but significations declarations and manifestations of diuine truth be not better in degree of things than the Church yet in power of prescribing directing and ouer-ruling our faith they are incomparably greater That which the Rhemists adde to shew the greatnesse of the Church aboue the Scripture because the Church hath judiciall power to determine doubts and controuersies whereof as they suppose the Scripture is not capable I will examine in the next part when I come to speake of the power of judging which the Church hath This errour of the Romanists imagining the authority of the Church to bee greater than the Scripture all the best learned in the Church of Rome euer resisted as Waldensis Occam Gerson and sundry others CHAP. 12. Of their errour who thinke the Church may make new articles of faith VNto this errour is joyned and out of this hath growne another not vnlike that the Church may make new articles of faith which though Stapleton and some other of our time seeme to disclaime yet do they indeede fall into it For the better vnderstanding whereof we must obserue as Occam fitly noteth that an Article of faith is sometimes strictly taken onely for one of those diuine verities which are contained in the creede of the Apostles sometimes generally for any Catholike verity This question is not meant of articles of faith in the first sense but in the second and so the meaning of the question is whether the Church that now is may by her approbation make those assertions and propositions to be Catholike verities that were not before or those hereticall that were not A Catholike vetity is a diuine truth which euery Christian is bound to beleeue The things which Christian men are bound to beleeue are of two sorts and consequently there are two sorts of Catholike verities to wit some so neerely touching the matter of eternall saluation that a man cannot be saued vnlesse hee expressely knowe and beleeue them others farther remooued which if a man beleeue implicitè and in praeparatione animi it sufficeth These must bee beleeued expressely and distinctly if their coherence with or dependance on the former do appeare vnto vs so that the manifest deduction of them from the former will make them such as must be expressely beleeued Our aduersaries confesse that the approbation and determination of the Church cannot make that a truth which was not nor that a Diuine or Catholike truth that was not so before but they thinke that the Church by her bare and sole determination may make that verity to be in such sort Catholike that euery one vnderstanding of such determination must expressely beleeue it that was not so and in such degree Catholike before But wee thinke that it is not the authority of the Church but the cleare deduction from the things which we are bound expressely to beleeue that maketh things of that sort that they must be particularly and distinctly known beleeued that were not necessarily so to bee beleeued before and therefore before and without such determination men seeing cleerely the deduction of things of this nature from the former and refusing to beleeue them are condemned of hereticall pertinacy and men not seeing that deduction after the decree of a Councell hath passed vpon them may still doubt and refuse to beleeue without hereticall pertinacy We cannot therefore condemne the Grecians as heretickes as the Romanists doe because wee cannot perswade our selues of them generally that they see that which they deny touching the proceeding of the holy Ghost deduced from the indubitate principles of our Christian faith or that they impiously neglect the search of the trueth What is it then will some men say that the decree of a Councell doth effect Surely nothing else but the rejecting of such as are otherwise minded from the societies of those men and Churches with whom the decree of the Councell doth prevaile and with all wise men the more wary and fearefull pronouncing any thing of those matters concerning which so graue authority hath passed her sentence The Papists proceed further and thinke it hereticall pertinacie to gainsay the decrees of a Councell though they finde the reasons by which they of the Councell were mooued so to thinke and determine to bee too weake and not to conclude the thing intended as in the matter of Transubstantiation they thinke it heresie to gainesay the decrees of those Councels that haue defined it and yet many of them judge all the reasons alleaged to proue it too weake to proue it In deed if it were certaine as they suppose that a generall Councell could not erre this were a sufficient deduction These things are decreede in a generall Councell Therefore ture because it is consequent that that is true which is affirmed by him that cannot erre Thus wee see what it is to bee thought touching this question whether the Church may make new Articles of faith onely one thing must be added for the further clearing hereof The Papistes thinke that the Church may adde to the Canon of the Scripture bookes not yet admitted as the bookes of Hermas the Scholler of Paul intituled Pastor and the constitutions of Clement which if it should doe we were to receiue them with no lesse respect then the Epistle of Iames and other bookes of the New Testament This we thinke to be a most grosse heresie and contrrry to their owne principles who making the number
is in himselfe and maketh vs already to beginne to tast the sweetnesse of so great and happy an vnion is not only true but Diuine and Heauenly such as nature could not teach vs but is to be learned onely of God himselfe It being presupposed in the generalily that the doctrine of the Christian faith is of God and containeth nothing but heauenly truth in the next place we are to inquire by what rule wee are to iudge of particular things contained within the compasse of it This rule is first the summary comprehension of such principall articles of this diuine knowledge as are the principles whence all other things are concluded and inferred These are contained in the creed of the Apostles Secondly all such things as every Christian is bound expressely to beleeue by the light direction whereof he iudgeth of other things which are not absolutely necessary soe particularly to be knowne These are rightly sayd to bee the rule of our faith because the principles of euery science are the rule whereby wee iudge of the truth of all things as being better and more generally knowne then any other thing and the cause of knowing them Thirdly the Analogie due proportion and correspondence that one thing in this diuiue knowledge hath with another soe that men cannot erre in one of them without erring in another nor rightly vnderstand one but they must likewise rightly conceiue the rest Fourthly whatsoeuer bookes were deliuered vnto vs as written by them to whom the first and immediate reuelation of diuine truth was made Fiftly whatsoeuer hath been deliuered by all the Saints with one consent which haue left their iudgment and opinion in writing Sixtly whatsoeuer the most famous haue constantly and vniformely delivered as a matter of faith no man contradicting though many other Ecclesiasticall writers be silent and say nothing of it Seuenthly that which the most and most famous in euery age constantly deliuered as matter of faith and as receiued of them that went before them in such sort that the contradictors and gainsayers wâ—…re in their beginnings noted for singularity nouelty and diuision and afterwards in processe of time if they persisted in such contradiction charged with heresie These three latter rules of our faith we admit not because they are equall with the former originally in themselues containe the direction of our faith but because nothing can be deliuered with such and so full consent of the people of God as in them is expressed but it must needes bee from those first Authors and founders of our Christian profession The Romanists adde vnto these the decrees of Councels and determinations of Popes making these also to bee the rules of faith but because we haue no proofe of their infallibility we number them not with the rest Thus then we see how many things in seuerall degrees and sorts are said to be rules of our faith The infinite excellency of God as that whereby the truth of the heauenly doctrine is proued The articles of faith and other verities euer expressely knowne in the Church as the first principles are the canon by which we judge of conclusions from thence inferred The Scripture as containing in it all that doctrine of faith which Christ the Sonne of GOD deliuered The vniforâ—…e practice and consenting judgement of them that went before vs as a 〈◊〉 and vndoubted explication of the things contayned in the Scripture The Scripture saith Vincentius Lirinensis is full and sufficient to all purposes but because of the manifold turnings of heretiques it is necessary that the line of Propheticall and Apostolicall interpretation be drawnâ—…â—…owne and directed vnto vs according to the rule of Ecclesiasticall and Catholique sense So then we doe not so make the Scripture the rule of our faith but that other things in their kinde are rules likewise in such sort that it is not safe without respect had vnto them to judge of things by the Scripture alone For without the first rule we cannot know the Scripture to be of God Without the second and third we haue no forme of Christian doctrine by the direction whereof to judge of particular doubts and questions without the other rules wee cannot know the authors and number of the Bookes of Scripture nor the meaning of the things therein written For who shal be able to vnderstand them but hee that is settledin these things which the Apostles presupposed in their deliuery of the Scripture We doe not therefore so make the Scripture the rule of our faith as to neglect the other nor so admit the other as to detract any thing from the plenitude of the Scripture in which all things are contained that must bee beleeued CHAP. 15. Of the challenge of Papists against the rule of Scripture charging it with obscurity and imperfection THis rule our adversaries least esteeme of charging it with obscurity and imperfection and thereupon rely vpon humane interpretations and vncertaine traditions Touching their first challenge made against this rule of the scripture as being obscure and darke and so not fit to giue direction to our faith vnlesse it borrow light from some thing else wee aunswere there is no question but there are manifold difficulties in the scripture proceeding partly from the high and excellent nature of the things therein contained which are without the compasse of naturall vnderstanding and so are wholly hidden from naturall men and not knowne of them that are spirituall without much trauaile and studious meditation partly out of the ignorance of tongues and of the nature of such things by the coÌ„parison whereof the matters of divine knowledge are manifested vnto vs. But the difference betweene their opinion and ours concerning this difficultie is first in that they thinke the scripture so obscure and hard to be vnderstood that Heretiques may wrest and abuse it at their pleasures and no man be able to convince their folly by the evidence of the Scripture it selfe Secondly in that they thinke that wee cannot by any helpes bee assured out of the Scripture it selfe and the nature of the things therein contayned that that is the true meaning of it which wee thinke to be but that we rest in it onely for the authority of the Church But wee say that men not neglecting that light of direction which the Church yeeldeth nor other helpes and meanes may be assured out of the nature of the things themselues the conference of places the knowledge of tongues and the sutable correspondence that one part of diuine truth hath with another that they haue found out the true meaning of it and so be able to convince the adversaries and gainesayers CHAP. 16. Of the interpretation of Scripture and to whom it pertayneth TOuching this poynt there are two questions vsually proposed the one to whom the interpretation of the Scripture pertaineth the other by what rules and meanes men may finde out tâ—…e true meaning of it Tâ—…ching the first our Adversaries jangle
pollution of originall sin and if perhaps any did sometimes vse any forme or rite it was rather a matter of priuate voluntary deuotion than of necessitie For whereas parents stand bound by the generall law of God and nature with all thankefull acknowledgment to receiue their children as a great and speciall benefit from God this their faith pietie and thankefullnesse joyned with desire of and prayer for their Good prosperous and happy estate was accepted and found fauour with God on the behalfe of their children Whereupon Gregory pronounceth that the faith of the parents was of the same force with them of the old time that the Baptisme of water is with vs. And whereas Augustine sayth it is not likely that the people of God before the institution of Circumcision had noe Sacrament wherewith to present their children to GOD though the Scripture haue not expressed it it is not to bee vnderstood sayth Andradius of any outward ceremonies necessary for the sanctification of those Infants but of any rite offering them to GOD whether mentall onely or outwardly object to the eye and sense That which Andradius addeth that it could not be knowne but by tradition onely that the faith of the parents was in stead of circumcision before circumcision was instituted and after the institution of it to them that might not lawfully or could not possibly be circumcised is frivolous for men knew it concluded it out of the generall and common rules of reason and equity Touching the state of the people of God since the comming of Christ our adversaries make no doubt but they can easily proue that the writings which the Church that now is hath are defectiue and imperfect This they endeauour to proue First because the Scriptures of the New Testament were written vpon particular occasions offered and not of purpose to containe a perfect rule of faith Secondly because they were written by the Apostles and other Apostolique men out of their owne motions and not by commandement from Christ the Sonne of GOD. But vnto both these Arguments alleadged by our Adversaries we answere that they containe matter of very grosse errour For first who seeth not plainly that the Evangelistes writing the historie of Christs life and death Saint Luke in the booke of the Acts of the Apostles describing the comming of the Holy Ghost the admirable gifts of grace powred vpon the Apostles and the Churches established and ordered by them and the blessed Apostle Saint Iohn writing the Revelations which hee saw concerning the future state of things to the end of the world meant to deliuer a perfect summe of Christian doctrine and direction of Christian faith It is true indeed that the Epistles of the Apostles directed to the Christian Churches that then were were occasionally written yet so as by the providence of God all such things as the Church beleeueth not being found in the other parts of Scripture purposely writtē are most clearely at large deliuered in these Epistles Secondly touching the other part of their Argument which they bring to convince the Scripture of imperfection because they that wrote it had no commaundement to write wee thinke it needeth no refutation for the absurditie of it is evident and cleare of it selfe For who knoweth not that the Scriptures are not of any priuate motion but that the holy men of God were moued impelled and carried by the spirit of truth to the performance of this worke doing nothing without the instinct of the Spirit which was vnto them a Commandement The imperfection defect supposed to be foundin the Scripture our adversaries endeavour to supply by addition of traditions The name of Tradition sometimes signifieth euery Christian doctrine deliuered frō one to another either by liuely voyce only or by writing as Exod. 17. Scribe hoc ob monumentum in libro trade in auribus Iosuae Write this for a remembrance in a Booke and deliuer it in the eares of Iosuah Act. 6. 14. The written Law of Moses is called a Tradition Audivimus eum dicentem quoniam Iesus destruet locum istum mutabit traditiones quas tradidit nobis Moses We heard him say that Iesus shall destroy this place and change the traditions which Moses deliuered vnto vs. Sometimes the name of tradition signifieth that which is deliuered by liuely voyce onely and not written That which I receiued of the Lord saith the Apostle that I deliuered vnto you In this question by tradition we vnderstand such parts of Christian doctrine or discipline as were not written by them by whom they were first deliuered For thus our Adversaries vnderstand Traditions which they diuide into divers kindes First in respect of the Authors so making them of three sorts Divine Apostolicall Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of tvvo sorts for either they cōcerne matters of faith or matters of manners and these latter againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the wordes precepts and doctrines of Christ the Apostles Pastors of the Church left vnto vs in writing Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writing that giueth things their authoritie but the worth credite of him that deliuereth them though but by word and liuely voyce onely The only doubt is whether there be any such vnwritten traditions or not Much contention there hath beene about Traditions some vrging the necessity of them and other rejecting them For the clearing whereof we must obserue that though we reiect the vncertaine and vaine traditions of the Papists yet wee reiect not all For first wee receiue the number and names of the authors of bookes Diuine Canonicall as deliuered by tradition This tradition we admitte for that though the bookes of Scripture haue not their authority from the Approbation of the Church but winne credite of themselues and yeeld sufficient satisfaction to all men of their Diuine truth whence wee judge the Church that receiueth them to bee led by the spirit of God yet the number Authors and integrity of the parts of these bookes wee receiue as deliuered by tradition The second kinde of tradition which wee admitte is that summarie comprehension of the cheefe heads of Christian doctrine contayned in the Creed of the Apostles which was deliuered to the Church as a rule of her faith For though euery part thereof be contayned in the Scripture yet the orderly connexion distinct explication of these principall articles gathered into an Epitome wherein are implyed and whence are inferred all conclusions theologicall is rightly named a tradition The 3d is that forme of Christian doctrine and explication of the seuerall parts thereof which the first Christians receiuing of the same Apostles that deliuered to them the Scriptures commended
of God beene long abused and the Church in greevous errour And elswhere againe he sayth the Church hath not certainely resolued that it is Canonicall and that it yeeldeth no certaine cleare and indubitate proofe in matters of faith Driedo denyeth it to be canonicall saith Cyprian Ambrose and others of the Fathers cited the Booke of Baruch as also the third and fourth of Esdras not as Canonicall but as containing matter of good instruction not contrary but consonant to the faith The additions of the booke of Hester Sixtus absolutely rejecteth as vaine and foolish contrary to the judgements of the Papists yet admitteth the additions to Daniel These also Driedo rejecteth notwithstanding the decree of the Tridentine Councell as the author of the booke De mirabilibus Scripturae did long before calling the story of Bell and the Dragon a fable Melchior Canus professeth he dareth not pronounce it hereticall to deny any or all of the controversed bookes of the Old Testament and yet confidently pronounceth it hereticall to deny any of the bookes of the New Testament which were sometimes doubted of so that it seemeth a man may dissent from a generall Councell and not be an Hereticke and that the Councell of Trent proceeded not vpon so good grounds of reason in approouing the one as the other contrary to their judgment who say we may as well doubt of the Bookes of the New Testament whereof some doubted in former times as of these of the Olde But it is easie to shew their errour who so thinke and to confirme the opinion of Canus that there is not so great reason why we should doubt of the one as the other For first the Bookes of the New Testament were neuer doubted of but by some few in comparison of them that receiued and approued them the most and most renowned for piety learning and right judgement euer receiuing them For to begin with those of which there hath beene most doubt The Epistle to the Hebrewes and the booke of the Revelation of S Iohn Hierome witnesseth that they neuer wanted the approbation of the worthiest and greatest parts of Gods Church Illud sayth he nostris dicendum est hanc epistolam quae inscribitur ad Hebraeos non solum ab Ecclesiis Orientis sed ab omnibus retrò Ecclesiasticis scriptoribus quasi Pauli Epistolam suscipi licèt eam plerique vel Barnabae vel Clementis arbitrentur esse c. Let our men know that the Epistle to the Hebrewes is not onely receiued and approued by all the Churches of the East that now presently are but by all Ecclesiasticall writers of the Greeke Churches that haue beene heretofore as the Epistle of Paul though many thinke it rather to haue beene written by Barnabas or Clemens and that it skilleth not who wrote it seeing it was written by an Authour approued in the Church ofGod and is dayly read in the same If the custome of the Latines receiue it not among the Canonicall Scriptures no more doe the Greeke Churches admit the Revelation of Saint Iohn and yet we following the authority of the Auncient receiue them both Secondly the Churches of the Gentiles to which the Bookes of the New Testament were deliuered were in parts of the world farre remote one from another and did not immediatly all of them receiue all the parts of these diuine bookes from the Authors of them but from those particular Churches to which they were specially directed or in the middest whereof the writers of them remained at the time of the writing of them And therefore it is not to bee marvailed at if being deliuered and transmitted from one to another some receiued them sooner and some later But the Bookes of the Olde Testament were deliuered to one nationall Church only and yet these now controversed were neuer receiued by it Thirdly these Bookes of the New Testament whereof some informer times did doubt were written in the Apostles times whom GOD honoured with the first immediate and vndoubted revelation of Divine trueth these after the succession of the Prophets were ceased Fourthly the bookes of the Olde Testament now controversed were not written in the Hebrew but in Greeke by such of the Iewes as were of the dispersion and therefore neuer receiued by the Hebrewes nor counted amongst the sacred Bookes of the Canon which they diuided into the Law the Prophets and the Psalmes to which Christ giueth testimony in the Gospell Lastly the reason mouing some to doubt of the bookes of the new Testament was the vncertainty of the names of the authors or something mistaken misconstrued or not understood in the bookes which in time was cleared and they afterward generally receiued But the Apochryphall bookes of the old Testament were rejected as being written when there was no more vndoubted succession of Prophets by the whole Church of the Hebrewes and euer after by the best and worthiest guides of the Christian Churches That the bookes of the newe Testament called in question by some were doubted of vpon such weake reasons as hath beene sayd will easily appeare The Epistle to the Hebrewes was therefore doubted of by some because the difference and diuersity of the style made them thinke it not to be Pauls whose name it carried and by others because the author of it seemed to them to fauour the errour of the Nouatians in denying the reconciliation of such as fall after baptisme The second Epistle of Peter some doubted of because of the diuersity of the style which Hierome rejecteth The Epistle of Iames because of the vncertainty of the author it being doubtfull which Iames was the author of it The Epistle of Iude because the author of it alleageth the authoritie of an Apochryphall booke of Enoch as they imagined The second and third of Iohn because they are sayd to haue beene written by Iohn the elder some denyed to bee the Epistles of Iohn the Apostle ascribing them to another Iohn The Reuelation was doubted of first because of the doubtfullnesse of the Title of Iohn the Diuine secondly because of the difficultie and obscuritie of the words of this Prophecie or Reuelation and lastly because the author of this booke seemeth to fauour the heresie of the Millenaries But the Latine Church receiued this booke as Canonicall as also the best and most learned of the Greekes as Dionysius Alexandrinus though hee deny it to haue beene written by Iohn the Euangelist Epiphanius condemneth the Alogi as heretickes because they denie the Gospell and Reuelation of Saint Iohn Tertullian reckoneth it among the errours of Cerdon that hee rejected the bookes of the Actes and the Reuelation and writing against Marcion hee sheweth that hee also did denie the same booke Irenaeus sayth this Reuelation was manifested vnto Iohn and seene of him but a little before his time Iustinus Martyr doth attribute this booke to Iohn and doth account it a
sixefould worke to which afterwards adding in two other pillars or columnes the fift and sixt translations before mentioned found in Hiericho and Nicopolis he named the whole Octapla an eightfould worke CHAP. 27. Of the Latine Translations and of the authority of the vulgar Latine THus hauing deliuered what translations there are and haue beene of the old testament out of Hebrewe into Greeke let vs see what translations there are and haue beene of the old and newe Testament into Latine They sayth Augustine that translated the old Testament out of Hebrewe into Greeke may easily be numbred but they that translated the old and newe Testament out of Greeke into Latine cannot be numbred Yet amongst soe many and diuerse translations it seemeth there was one more common then the rest called by Gregory the old translation and by Hierome vpon Esay the vulgar who disliketh it preferreth the translation of Symmachus and Theodotion before it in the interpretation of the place of the Prophet he there expoundeth The first that translated the old Testament out of Hebrewe into Latine was Hierome and the last till our age whereupon great exception was taken to him for it as appeareth by his seuerall Epistles wherein he excuseth and defendeth himselfe Yet notwithstanding all these dislikes and exceptions it appeareth by Gregory that a newe translation beganne to be in vse in the Church not long after Hieromes time which is thought to be that we now call the vulgar Whether this translation be Hieromes or not there is great variety of iudgment Some as Pagnine and Paule Bishop of Forosempronium deny it to be Hieromes others as Augustinus Eugubinus and Picus Mirandula affirme it to be his Other as Driedo and Sixtus Senensis thinke it to be mixed of the old and newe Bellarmine deliuereth his opinion in certaine propositions whereof the first is that we haue the Latine text of the newe Testament not of Hieromes translation but of his correction only the second that we haue the Psalmes of the old trāslatiō formerly in vse the reasō whereof is thought to be because the Church fearfull to giue any offence to the weake would not admitte any alteration in them being dayly read and sung in the assemblies of the faithfull the third that wee haue the bookes of Ecclesiasticus Wisdome and the Maccabees of the old translation the author whereof is not knowne the fourth that we haue all the rest of Hieromes translation This translation some thinke so perfect as that it is not to bee corrected according to the Originals if in any thing it dissent from them but that rather they are to be holden corrupt in all such places of difference Now because this Translation in many places and sundry things is found to dissent from the Originals therefore they inferre a great corruption of the originalls This is the erroneous conceit of Lindan Canus and others of that sort against whom in the just defence of the trueth of the originals the best learned in the Church of Rome oppose themselues as Iohn Isaacke Arrias Montanus Driedo Andradius Sixtus Senensis and many moe The chiefest argument of the adverse part is for that if this translation be not pure and faultlesse the Church had not the word of God so long as it vsed this translation onely For answere hereunto Andradius demaundeth if the Church were not as perfect and as assuredly possessed of the truth before this translation of Hierome as since if it were he demandeth if they that liued in those times did not as much admire the Translation of the Septuagint and the Latine translations out of it as they doe the vulgar Now that they did he proueth at large out of sundry of the auncient who held that the Septuagint were ledde in translating with a propheticall spirit freeing them from danger of errour so far forth that Hierome was greatly disliked for adventuring to translate after them as if he could correct any thing that they had done Yea so great opposition did he find that he was forced to giue way to the clamours and out-cryes of his adversaries to attribute much vnto them and to make shew that he would neuer haue begun this worke of a new translation if that of the Septuagint had remained been preserued in originall purity though sometimes hee feare not to pronounce that they passed by many things of purpose mistook many things of ignorance and suppressed other because they would not make knowne the dishonour of their nation to strangers Now saith Andradius I would know whether in all the places wherein the translations then in vse differed frō the originals the originals were corrupted If they were then our translation which cōmeth neerer to the originals leaueth the former translatiō sis corrupt so while these men endeavour to defend they ouerthrow the authority of the vulgar translation But some perhaps will demand whether the Church of God in those times had not the true Scriptures of God whether the Church of God at any time haue beene without an approued translation Hereunto Andradius answereth that the Church doth approue translations not pronouncing that there is nothing amisse in them or that they depart not from the true sense and right meaning of any particular place but that the Diuine Mysteries are therein truely deliuered and nothing that concerneth faith religion or good manners ignorantly or fraudulently suppressed The Councell of Trent defined that the vulgar Latine translation shall bee holden as authenticall but hee sayth Andreas Vega who was present at the Councell reported that the Fathers of the Councell meant not to determine that it is not defectiue or faulty but that it is not erroneous and faulty in such sort as that any hurtfull or pernicious opinion in matters of faith or manners may necessarily be deduced from it And that this was the meaning of the Councell he saith Andreas Vega alleadged the authority of the Cardinall of Saint Crosse afterwards Pope who deliuered so much vnto him So that the Church of God doth not receiue any translation as free from all errour and in that sense authenticall but thinketh that to bee the peculiar excellencie of the originals which are by some vnjustly disgraced and called in question as if they were so corrupted that translations should be preferred before them CHAP. 28. Of the trueth of the Hebrew text of Scripture FOr first touching the Hebrew text which some suppose hath beene corrupted by the Iewes it is not likely that of purpose they would corrupt it for then they would specially haue corrupted those places which make most clearely against them and for the Christians but those places are not corrupted as Andradius sheweth and proueth by the testimony of Iohn Isaake who was wonne to Christianity by the pregnancy of a Chapter of Esayes prophecie in Hebrew Neither is it likely dum aliis inuiderent authoritatem
sibi abstulisse veritatem that while they were vnwilling that we should haue any authoritie for confirmation of our faith in their Scriptures they would depriue themselues of the truth of them which they euer held the richest treasure in the world Especially seeing it hath euer beene thought by the wisest in Gods Church that God in his prouidence hath therefore preserued these forlorne and forsaken Creatures and dispersed them into the seuerall Nations and kingdomes of the World that they might giue testimony to the truth of our faith by those monuments of Moses and the Prophets which they honour and embrace as receiued from God himselfe Thus then we are perswaded that there is no great nor generall corruption of the Hebrew text of Scripture and that the faults which by negligence in time crept into it are but few and such as by helpe of the Mazzoreth may easily be amended But because Andradius Bellarmine and other of our aduersaries haue vndertaken the defence of the truth and confutation of their fellowes error in this poynt I will no longer insist vpon it let vs come therefore to the new Testament CHAP. 29 Of the supposed Corruptions of the Greeke text of Scripture IN the new testament sayth Sixtus Senensis out of Hierome if any question arise amongst them that reade the Scriptures in Latine and there appeare difference variety amongst the translations we must haue recourse to the Greeke as to the fountaine assuring our selues that there were euer some incorrupt and true Copies of the new Testament found amongst them that read the same in Greeke out of which the Latine might be corrected and that if some faults be found in the Greeke Copies by the negligence or mistaking of them that wrote them out they may easily be discerned by laying together sundry Copies casually corrupted it so falling out that what in one booke is depraued by the fault of the writers in another is found right Now sayth he whereas certaine heretikes did say that either Hierome did not translate the same Greeke that now is or that he translated it very ill it is to be aunswered that the Greeke is the same which all Christians read translated before and after Hierome but that he translated it not but onely in some things corrected the old translation he found in vse before and that yet notwithstanding that vulgar and old translation is not wholly to bee abandoned and reiected for that though it doe not exactly agree with the Greeke which is the originall yet it omitteth nothing in matter of faith or truth of story nor hath any thing contrary to the trueth of religion The Romanists to proue that the Greeke text of the new Testament is corrupted and consequently that it is not safe to correct the Latine translations by it alledge certaine places which they presume they can easily demonstrate to bee corrupted Bellarmine giueth instance in these that follow In the 1 Cor 15. the Greeke that now is hath in all Copies The first man was of the earth earthly the second man is the Lord from heaven the later part of this sentence Tertullian supposeth to haue beene corrupted and altered by the Marcionites instead of that the Latine text hath The second man was from heauen heauenly as Ambrose Hierome and many of the Fathers read also Touching this place wee aunswere that not onely the Greeke Copies now extant haue it as we read and translate but the Syriacke Arabicke also and that Damascene de Orthodoxa fide readeth in the same sort Notwithstanding because many of the Fathers both Greeke and Latine follow the other reading we thinke it very doubtfull which is the originall verity This difference of the reading of the Apostles words is a matter of no great moment seeing neither of them contayne any thing contrary to the rule of faith or verity of Christian religion The second place they produce is 1 Iohn 4. 3. Where the Greeke hath Euery spirit that confesseth not c. but the Latine euery spirit that dissolueth Iesus It is true that Socrates in his history sayth that the auncient Greeke Copies had as the Latine now hath and that these words were put out by such as diuided the person of Christ yet seeing not onely all copies of the Greeke text but the Syriacke translation also hath Euery spirit that confesseth not c. and Cyprian so citeth the place and Augustine readeth and interpreteth both wee thinke it likewise very doubtfull which is the originall verity The next place is the 1. Cor 7. where in the vulgar Latine wee reade in this sort He that is with a wife is carefull for the things of the World how hee may please his wife and is diuided that is distracted with many cares but in the Greeke it is thus Hee that hath a wife is carefull for the thinges of the world how to please his wife there is a difference betweene a wife and a virgine or they are divided one from another That the former is the true reading of the Apostles words Bellarmine proueth because Hierome against Iouinian affirmeth it to be so and some other of the Fathers follow the same But he should know that not onely the most part of all the Greeke Copies haue as wee translate but the Syriacke and Arabicke translations also Besides Basil the Greeke Scholiast Theophylact and Hierome himselfe against Heluidius and to Eustochium de Custodia Virginitatis So that this proofe of the corruption of the Originalls prooueth too weake The next allegation concerning the 12. to the Romanes of serving the Lord and seruing the time is much weaker For Beza sheweth that some Greeke Copies haue as the vulgar hath and as Bellarmine sayth the truth is seruing the Lord. That the story of the Adulteresse in the 8 of Iohn is not found in many Greeke Copies doth not proue the generall corruption of the Greeke text which is the thing our aduersaries vndertake to proue For if it did the Latine also should bee reiected as corrupted and false For as Hierome witnesseth many of the Latine Copies wanted this story as well as the Greeke Some of the auncient were of opinion that this story was first found in the Apocryphall Gospell according to the Hebrewes But whatsoeuer wee thinke of it it maketh nothing against the authority of the Greeke text seeing it was euer found in some Greeke Copies though not in all The Rhemists to disgrace the Greeke alledge sundry places where they say our translators choose rather to follow the vulgar Latine then the Greeke thereby acknowledging that it is corrupt But if wee examine the particulars wee shall finde that this their allegation is nothing else but a lying and false report For they euer follow some and those the best and most incorrupt Greeke Copies as Beza sheweth Wherefore fayling in this allegation they betake
the first the question is vsually proposed whether the Rulers of Gods Church and people may make lawes concerning Gods worshippe and service For the clearing whereof Stapleton distinguisheth the things pertayning to the worshippe and service of God into three sorts The first such as are seales assurances and in their sort and kinde causes of grace as the sacrifices in old time and the sacraments now the second such as remooue the impediments of grace dispose to the receipt of it and worke other spirituall and supernaturall effectes though they giue not grace in so high degree as the first as the signing with the signe of the Crosse sprinkling with holy water and the like the third such as are vsed onely for order and comelinesse in the performance of the principall and essentiall duties of Gods worshippe and seruice These being the diuerse sorts of things pertayning to the worshippe and seruice of God the question and controuersie betweene vs and our aduersaries is onely touching thinges of the second ranke For they confesse the Church hath no power to institute things of the first sort and wee willingly grant vnto it a most ample power in things of the third sort Let vs first therefore lay downe their opinion and then examine the trueth or falshood of it Their opinion is that the Church hath power to institute Ceremonies and obseruations though not to iustifie and giue grace as doe the sacraments yet to cure diseases driue away deuils purge out veniall sinnes and to worke other the like spirituall and supernaturall effects and that not onely by way of impâ—…tration and by force of the prayers of the Church which hath prayed that they that vse such things may enjoy such happy benefites but ex opere operato by the very worke wrought the vse of these things applying the merits of Christ to the effecting of these inferiour effects as the Sacraments doe to the effects of Iustification and remission of sinnes The signe of the Crosse sayth Bellarmine driueth away Diuels three wayes first by the deuotion of them that vse it it being a kinde of invocation of his name that was crucified for the redemption of the world expressed not by words but by this signe Secondly by the impression of feare which the verie sight and apprehension of it worketh in the diuell as being the thing whereby Christ wrought his overthrow Thirdly ex opere operato in which sort Infidells vsing this signe haue wrought these effects The Rhemists vpon 1. Tim 4. 5. Euery Creature is good c. haue these obseruations First that euery creature is by nature and condition of creation good Secondly that Sathan vniustly vsurpeth vpon these creatures in by them seeking to hurt the bodies and soules of men Thirdly that by prayer and inuocation of Gods name notwithstanding the curse vpon all creatures Sathans readinesse to doe vs harme they are good and comfortable to vs so that in them wee taste the sweetenesse of Diuine goodnesse Fourthly that the blessings of Gods Church and her Ministers doe not onely stay and hinder Sathans working remoue the curse and make the creatures serue for our good accordingly as at the first they were appointed but apply them also to so sacred vses as to be instruments of remission of sinnes iustification and infusion of grace as appeareth in the sacraments instituted by Christ Fiftly that besides and out of the vse of Sacraments the prayers and blessings of the Church doe sanctifie diuers creatures to the working of spirituall and supernaturall effects as to expell Diuells cure diseases and remitte veniall sinnes and that not only as sanctified things are wont to doe in that they stirre vp and increase devotion and the fervour of piety but in that the Ministers of the Church by their soueraigne authority haue annexed to the vse of them power to worke such effects This last proposition containeth the whole matter of difference betweene them and vs for touching all the former wee consent and agree with them For clearing of this point wee lay downe these propositions First that by ordinary prayers the Creatures of God are sanctified to ordinary vses Secondly that the presenting them or some part of them in holy places and to holy persons to be blessed of them maketh the vse of them more comfortable then the former blessing but addeth no supernaturall force efficacie or grace vnto them Thirdly that Christ appointed and the Church daylie sanctifieth the Creatures of God and elements of this world to bee the matter of his Sacraments Fourthly that bread being appointed to bee the matter of the Sacrament of the body of Christ and water of Baptisme the Christians in ancient time held that bread which had beene offered and presented at the Lords Table out of which a part was consecrated for the vse of the Sacrament more holy then other bread And this is that bread Augustine saith was giuen to the Catechumens as also they religiously kept of that water which had beene hallowed for the vse of Baptisme and by the vse of it strengthened their assurance of enjoying the benefites which are bestowed on men in Baptisme Neither can our adversaries clearely proue any separate sanctifying of water to haue beene vsed in the Primitiue Church If they could it were nothing else but the bringing of some part of this element into holy places with humble desire that they which in memory of Baptisme should vse it and so have their faith strengthened might more and more receiue the effects of sauing grace as the Christians of Russia and Aethiopia vnto this day on the Epiphany on which day they remember the Baptisme of Christ goe into the water praying vnto God that the effects of the Sacrament of Baptisme may more more be seene and appeare in them Fiftly that the Church consecrateth sundry outward things to the vse of Gods seruice not giuing them any new quality force or efficacie but onely praying that God will bee pleased to accept that which is done in or with them and to worke in vs that the vse of them importeth Sixtly holy men hauing the gift of miracles did vse sometimes water sometimes oyle sometimes other things and gaue them to bee vsed by other for the working of miraculous effects after the example of Elizeus and Christ himselfe of which sort is that of Ioseph mentioned by Epiphanius who filling a vessell with water signing it with the signe of the Crosse and casting it into a certaine fire caused it to burne though Sathan hindered it before that it could not burne as likewise that of Hilarion who gaue a kind of hallowed oyle to certaine who by vsing it were cured of their diseases But the consecrating of oyle salt water and the like things by men not hauing the gift of miracles to driue away deuils cure diseases remit veniall sinnes and worke other spirituall and supernaturall effects ex opere operato by application of the
the time of his innocencie had but one commaundement which yet vnhappily he brake and that therefore they seeme to haue no sense of mans miserable wretched condition nor any way to compassionate his infirmitie that charge him with so many precepts besides those of God and Nature Whereupon he grauely and wisely concludeth that he supposeth that the wisest and best amongst the guides of Gods Church had not so ill a meaning as to haue all their constitutions ordinances taken for lawes properly so named much lesse strictly binding the conscience but for threatnings admonitions counsailes and directions onely And that when there groweth a generall neglect they seeme to consent to the abolishing of them againe For seeing lex instituitur cùm promulgatur vigorem habet cum moribus vtentium approbatur Lawes are made when they are published by such as haue authoritie but haue life force and vigour when the manners of men receiuing and obeying them giue them allowance Generall long continued disuse is and justly may be thought an abolishing and abrogating of humane lawes Whereas contrarywise against the Lawes of God and Nature no prescription or contrary vse doth euer prevaile but euery such contrary custome or practise is rightly judged a corruption and fault THE FIFTH BOOKE OF THE CHVRCH TOGETHER WITH AN APPENDIX CONTAINING A DEFENCE OF SVCH PARTES AND PASSAGES OF THE FORMER BOOKES AS HAVE BEENE EITHER EXCEPTED AGAINST OR WRESTED TO THE MAINtenance of Romish errours By RICHARD FIELD Doctour of Diuinity OXFORD Printed by WILLIAM TVRNER Printer to the famous Vniuersitie Ann. Dom. 1628. The Epistle to the Reader AS in the dayes of Noe they all perished in the waters that entred not into the Arke prepared by Gods owne appointment for the preseruation of such as should escape that fearefull and almost vniversall destruction So is it a most certaine and vndoubted truth good Christian Reader that none can flie from the wrath to come and attaine desired happinesse but such as enter into that society of men which we call the Church which is the chosen multitude of them whom God hath seperated from the rest of the world and to whom he hath in more speciall sort manifested himselfe by the knowledge of reuealed truth then to any other So that nothing is more necessary to be sought out and knowne then which and where this happy society of holy ones is that so wee may joyne our selues to the same and inherit the promises made vnto it according to that of the holy Patriarch Noe Blessed be the God of Sem and let Chanaan be his seruant the Lord perswade Iaphet to dwell in the tents of Sem. The consideration whereof moued me when I was to enter into the controuersies of these times first and before all other things carefully to seeke out the nature and being of this Church the notes whereby it may be knowne which it is amongst all the societies of men in the world and what the priuiledges are that doe belong vnto it of all which things I haue treated in those foure Bookes of that argument which not long since I offered to thy viewe and censure Now it remaineth that in this insueing Booke then promised I shew in what sort almighty God who sitteth betweene the Cherubins in this his holy Temple reuealeth himselfe from off the mercy seate to such as by the calling of grace he hath caused to approach draw neare vnto himselfe and how he guideth and directeth them to the attaining of eternall felicity Many sundry waies did God reueale himselfe in ancient times as it is in the Epistle to the Hebrewes For sometimes he manifested himselfe to men waking by visions sometimes to men sleeping by dreames sometimes he appeared in a piller of a cloud sometimes in flaming fire sometimes he came walking a soft pace among the trees of the garden in the coole of the day sometimes he rent the rockes and claue the mountaines in sunder sometimes he spake with a still and soft voyce sometimes his thunders shooke the pillars of heauen and made the earth to tremble as in the giuing of the lawe when he came downe vpon Mount Sinai what time the people by Moses direction went forth to meete him but when they heard the thunders and the sound of the trumpet and saw the lightnings and the mountaine smoaking they fled stood a farre off sayd vnto Moses Talke thou with vs and we will heare thee but let not God talke with us lest we die This their petition Almighty God mercifully granted and knowing whereof they were made resolued no more to speake vnto them in soe terrible and fearefull manner but rather to put heauenly treasures into earthen vessels that is to enlighten the vnderstandings and to sanctifie the mouthes tongues of some amongst themselues and by them to make knowen his will pleasure to the rest In this sort after the giuing of the law he imployed the Priests Levites in a set and ordinary course appoynting that the people should seeke the knowledge of the same at their mouthes and in case of great confusion and generall defects of these ordinary guides raised vp Prophets as well to denounce his judgements against offenders and to reforme abuses as also to foreshew the future state of things and more more to raise in men a desire hope and expectation of the comming of the promised Messias whom in the fulnesse of time he sent into the world as the happiest Messenger of glad tidings that euer came vnto the sonnes of men and the Angell of the great couenant of peace causing this proclamation to be made before him This is my welbeloued Sonne in whom I am well pleased heare him In him were hid all the treasures of wisedome and knowledge so that as it was sayd of him Hee hath done all things well so likewise that Neuer man spake as he spake But because he came not into this lower world to make his abode here perpetually but to cary vp with him into heaven our desires first and then our selues after he had wrought all righteousnesse and performed the worke for which hee came he returned backe to God that sent him Choosing out some of them that had been conuersant with him in the dayes of his flesh that had heard the words of his diuine wisedom were eye-witnesses of all the things he did suffered sending them as his father sent him who were therefore named Apostles These had many excellent preeminences proper to those beginnings and fit for the founding of Christian Churches as immediate calling infallibility of judgement generall commission the vnderstanding and knowledge of all tongues power to confirme their doctrine by signes and wonders and to conferre the miraculous gifts of the spirit vpon other also by the imposition of their hands In which things when they had finished their course they left none to succeede them yet out of their more large ample and immediate
sunder These being the things required in a foundation simply and absolutely in respect of all times persons and things Christ onely is that foundation vpon which the spirituall building of the Church is raised because he onely is that beginning whence all spirituall good originally floweth and commeth vpon whom all the perswasion of the truth of things revealed staieth it selfe as being the Angell of the great Couenant and that eternall Word that was with God in the beginning vpon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him yea and Amen And in this sense the Apostle Saint Paul saith Other Foundation canne no man lay then that which is layd which is Iesus Christ. And S. Augustine and other of the Fathers vnderstand by that rocke vpon which our Sauiour promised Peter to build his Church the rocke that Peter confessed which rocke was Christ vpon which foundation euen Peter himselfe was builded for that other Foundation can no man lay then that which is laid which is Iesus Christ. But in respect of some particular times persons and things and in some particular and speciall considerations there are other things that may rightly bee named foundations also in respect of the spirituall building of the Church So in respect of the frame fabrique of vertue and weldoing raised in this building the first vertue namely Faith vpon which all other vertues doe stay themselues and from which they take the first direction that any vertue can giue is rightly named a foundation In respect of the forme of Christian doctrine the first principles of heauenly knowledge are rightly named a foundation Not laying againe saith the Apostle the foundation of faith and of repentance from dead workes of the doctrine of Baptismes of the imposition of hands of the resurrection of the dead and ofeternall iudgement let vs be led forward vnto perfection These first principles of heauenly knowledge are named a foundation because they are the first things that are knowen before which nothing can be knowen and because vpon the knowledge of these things all other parts of heavenly knowledge doe depend In respect of the confession of the true faith concerning Christ the first cleare expresse and perfect forme of confession that euer was made concerning the same may rightly be named a foundation and in this sense Peters faith and confession is by diuerse of the Fathers named the Churches foundation But they vnderstand not by the faith and confession of Peter either the vertue and quality of faith abiding in his heart and mind or the outward act of confessing but the forme of confession made by him when he said Thou art the Christ the Sonne of the liuing God vpon which forme as being the rule of all right beleeuing the Church of God is builded In respect of the supernaturall knowledge of God in Christ the first immediate reuelation made to the Apostles from whom all other were to learne and by whose Ministerie accompanied with all things that might winne credit they were to be gained vnto God may very rightly and justly be named a foundation vpon which the faith of all after-commers is to stay it selfe and from which in all doubts they must seeke resolution And in this sort Bellarmine saith truely that the Apostles may be named Foundations of the Church according to that description in the Reuelation of Saint Iohn of the wall of the citie of God that had 12. foundation-stones vpon which it was raised and in them written the names of the Lambes twelue Apostles and that of S. Paul that wee are builded vpon the foundation of the Apostles and Prophets Christ Iesus being the Head corner-stone And this in three respects First because the Apostles were the first that founded Churches and conuerted vnbeleeuers to the faith Secondly because their doctrine which they receiued immediatly from God by most vndoubted revelation without mixture of errour or danger of being deceiued is the rule of the faith of all aftercommers and that sure immoueable and rockie foundation vpon which the perswasion of all succeeding generations and posterities may and doth most securely stay and ground it selfe Thirdly because they were Heads Guides and Pastors of the whole vniuersall Church hauing not onely supreme but prime and originall gouernment of the same out of whose most large and ample commission all Ecclesiasticall power and authoritie of after-commers was in an inferiour degree and sort to bee deriued and taken In all these respects all the Apostles were that strong rocke and those strong rockie foundation-stones on which the Church is builded though in a peculiar sense Christ alone bee the Rocke and in all these respects as S. Hierome saith Super omnes ex aequo Ecclesiae fortitudo solidatur that is the strength and firmenesse of the Church doth equally indifferently stay it selfe vpon them all and consequently no more vpon Peter then any of the rest Hitherto we finde nothing peculiar to Peter and not common to all the Apostles so that all the allegations of our Adversaries touching the feeding of the Sheep of Christ committed to Peter the power of the keyes of binding and loosing of remitting and retaining sinnes and the promise that on him as on a rockie foundation-stone elect and precious Christ would build his Church are to no purpose seeing they are forced to confesse that all these things were likewise either by direct words or by intendment bestowed on all the rest Wherefore let vs see how notwithstanding this their confession they can make good that there was a primacie of power in Peter and how they goe about to confirme the same CHAP. 23. Of the primacie of power imagined by our Adversaries to haue beene in Peter and their defence of the same FOr the avoyding of the cleare evidence of the truth of all that which hath beene said touching the equalitie of the Apostles of Christ amongst thēselues which our Adversaries cannot but see acknowledge they haue two shifts The first that the Apostles were equall towards the people but not amongst themselues The second that they were equall in the Apostolique power but that Peter had that amplitude of power which the rest had as Apostles by speciall fauour and onely in for their own persons as an ordinary Pastour and in such sort that he might leaue the same to his Successors These their silly shifts evasions we will examine that so the truth of that which hath bin said be more fully cleared that all men may see perceiue that nothing can be substātially objected against it nor no evasiō foūd to avoid it Touching the first thing that they say it is an Axiome as I thinke that may not bee doubted of that whatsoeuer things are equall in respect of a third thing are in the same sort fo farre for equall amongst themselues So
the particular churches or places where they were preached which were therevpon named churches of station though now in another sense they call those churches of station whither men out of devotion resorting to visite Reliques and Monuments are made partakers of ample Indulgences and pardons for dayes yeares nay hundreds and thousands of yeares In those times when the auncient Bishops of Rome were wont to goe to the churches of station because all churches had not their Quire and Ministers fit to performe the seruice of God with that solemnitie that was wished there were some specially appointed for this purpose that they might attend the Bishoppe and goe with him in the dayes of station that so nothing might be wanting to all joyfull solemnitie divine exultation Those principall titles or parish churches as now we vse to speake that enioyed the greatest liberties and priuiledges were called Cardinall Titles or churches and those Presbyters that attended the service of God in those principall or Cardinall churches were called Cardinall Presbyters and in processe of time some amongst the Deacons also Cardinall Deacons and amongst the Bishops of Italie certaine Bishops were named Cardinall Bishops Neither were these Cardinall Presbyters onely in the church of Rome but in other churches also as Duarenus sheweth whence it is that wee reade in the councell of Melden that the Bishop must canonically order the Cardinall Titles in the cities or suburbes and that wee reade in Ioannes Diaconus that Gregorie called backe the Cardinals violently ordained in the parishes abroad into their auncient title againe Onuphrius a great Antiquary giueth another reason of the name of Cardinall supposing that they were called Cardinall priests and deacons in each church which were ouer all the other priests and deacons of the same for that they were chiefe priests and deacons and of more principall esteeme then the rest But this conceipt of his Bellarmine refuteth for that there were sometimes many Cardinals in the same title as appeareth by Saint Gregorie in his Epistles So that it seemeth more probable that Cardinalls are so named from the titles and churches which are Cardinall chiefe churches enjoying greater liberties and priuiledges then others then for that they are Cardinall or chiefe amongst the Priests of those their churches and titles But whatsoeuer was the reason that they were named Cardinals which perhaps cannot now certainely bee knowen it is strange to see from how meane beginnings they haue grown so great in state dignity as therein to match equall the greatest Princes of the world That at first they were but parish priests of Rome besides that it is confessed by all it is most euident for that yet still in this their greatnesse they are stiled but Cardinall priests of such a title or parish church in Rome and that for a long time there was no more respect had to one Presbyter then another but all equally interessed in the gouernment of the church were indifferently called to the election of the Bishop and his consultations it is most cleare and euident Whereupon Cyprian writing to the cleargie of Rome writeth not to the Cardinalls onely but to all the priests and deacons of the church of Rome In the time of Gregorie the Great it may seeme that all the Presbyters were not called to the consultations of the Bishop but Cardinall Presbyters onely For onely foure and thirty were present at the Synode holden by him and mentioned in his epistles whereas no doubt in his time there were many more Presbyters of that great and large church seeing there were sixe and fortie in the dayes of Cornelius in the time of persecution when the greatest part of the citie remained yet still in infidelity and heathenish superstition But whether all the Presbyters of the church of Rome or onely some certaine were called to the consultations of the Bishop in Gregories time it is certaine that all the cleargie had interest in the choice and election of the Bishop But afterwards in processe of time the Cardinals onely had interest in the election of their Bishop they and no other were admitted to sit in councell with the Bishop all other Presbyters being excluded By which meanes the dignitie of these Cardinals was greatly encreased So that whereas before all Bishops were preferred before those Cardinals that were not Bishops and to be a Cardinall was but a step to the degree of a Bishop as Onuphrius in his booke of Cardinals sheweth and as is collected out of the first book and seuenth Chapter of the life of Gregory afterwardes this order was changed and the dignity of a Bishop was made but a step to the degree and honour of a Cardinall Neither did they onely exclude the rest of the Clergie of the Church of Rome from the election of their Bishop and from sitting in Councell with him but whereas from the yeare three hundreth to the yeare eight hundreth after Christ for the determining of all weightie matters concerning the Church the Bishoppes of Italie were convocated to Nationall Synodes as it appeareth by the Tomes of the Councels they excluded them also so that the managing of the weightie affaires of the Church was wholly referred to these Cardinals the other being no longer called according to the olde manner though yet still they take an oath yearely to visite the Apostolicall thresholds and to present themselues vnto the Romane Bishoppe their Metropolitane as they were wont to doe when being called by him to Nationall Synodes they were bound to make their repaire to Rome Of this chaunge Cardinall Cusanus speaketh shewing that in his opinion the first steppe to the due reformation of the Church were the chusing of these Cardinals out of those seuerall Churches which were heretofore interessed in the deliberations of the Romane Bishop and the making of them to be but agents and procurators for them and in their names till such time as the Bishops might be convocated againe to Nationall Synods as in former times they were wont to be From hence saith Duarenus wee may easily gather the same that the Interpreter of the decrees somewhere writeth that howsoeuer in time and by spoyling other of their right the Cardinals of the Church of Rome are growne exceeding great yet in trueth and indeed euery Bishop of what citie soeuer is of greater dignity then any Cardinall Priest or Deacon of the Romish Church which thing saith Duarenus if any man should doubt of might easily be confirmed by the authoritie of Saint Augustine in a certaine Epistle to Saint Hierome Priest of the Romane Church where hee saith expressely Quanquam secundùm vocabula quae vsus obtinuit Episcopatus sit Presbyterio maior Augustinus tamen Hieronymo minor est that is Although according to the titles which now are in vse it is a more honourable thing to be a Bishop then a Presbyter yet Augustine is lesse then Hierome His meaning is
of pride to preferre thy selfe before them what else doest thou say but I will ascend into heauen and exalt my seate aboue the Starres of heauen Are not all the Bishoppes of the Church cloudes who by the wordes of their preaching powre downe the graces of GOD like showers of raine and shine through the light of good workes whom whiles your brotherhood despising seeketh to bring vnder it selfe what other thing doth it say but this which is said of the old enemy I will ascend aboue the heighth of the cloudes And a little after the same Gregory addeth Surely Peter the Apostle was the first member of the holy and vniuersall Church Paul Andrew and Iohn what other thing are they but heads of particular parts of the people and Church of God and yet notwithstanding they are all members of the Church vnder one head Thus doth this holy man and worthy Bishop dislike that any amongst the Bishops of the Christian Church should bee so proud and insolent as to seeke to bee ouer all and subiect to none to subiect vnto himselfe all the members of Christ as to a head and to challenge vnto himselfe to bee vniuersall Bishoppe for that if any such bee if hee fall into errour or heresie hee draweth all other with him and ouerthroweth the state of the whole church Yet doe the Romane Bishoppes at this day take all these thinges vnto themselues for they subiect all Christs members to themselues as to Heads of the vniuersall church vpon perill of euerlasting damnation they will bee subiect to none or haue any to bee ouer them so that all depends of them their standing is the stay of all and their fall the ruine of all and if they erre all erre But perhaps it will be said that the name of vniuersall Bishop is not simply euill nor these claimes simply to be disliked but when they are made by them to whom it pertaineth not to make them such as the Bishops of Constantinople were Surely this evasion will not serue the turne For Gregory saith in the same place that no Bishop of Rome euer assumed this title ne dum priuatum aliquid darétur vni honore debito Sacerdotes priuarentur vniuersi that is Lest while some singular thing were giuen to one all Bishops should be depriued of their due honour thereby shewing that this title and the claimes accompanying it are simply to bee disliked as preiudiciall to the state of the whole Church the honour dignity of all other Bishops by whomsoeuer they be made Some man perhaps will be desirous to know how our Aduersaries seeke to decline the evidence of this cleare testimony of so great a Romane Bishoppe witnessing against them in a matter of so great consequence I will therefore set downe briefly in this place what I find any where said by any of them in answere to this authority The credit of the Author is such that they dare take no exception a-against him and the generality of his speech is such that what he disliketh in the Constantinopolitane Bishop he confesseth to be euill in any other and particularly in the Bishop of Rome And therefore the onely thing that they can deuise whereby to darken the cleare light of truth is this that the Bishop of Constantinople did so and in such sence challenge to be vniuersall Bishop that hee onely would haue beene a Bishop and there should haue beene no more then which nothing could be more absurdly sayd For the thing that the Romane Bishops disliked in those of Constantinople was not the putting of all other from being Bishops but the preferring themselues before other the subjecting of other to themselues the incroching vpon the priuileges and rights of other and the challenging of the power of ordination and confirmation of them whom it pertained not to them to ordaine or confirme as appeareth by the Epistles of Leo blaming Anotolius for subjecting all vnto himselfe for depriuing other Metropolitanes of their due honour by encroaching vpon their rights and for taking vpon him to ordaine the Bishop of Antioch who was one of the Patriarches That the Bishops of Constantinople sought not so to be vniuer all Bishops that there should be no other Bishops but they only is most euident by the Epistles of Leo and Gregorie in that they ordained Bishops themselues and are blamed by them for presuming to ordaine such as they should not haue ordained Wherefore the most that they can be conceiued to haue desired and sought in assuming the title of vniuersality is no more but the inuesting of the fulnesse of all power and jurisdiction Ecclesiasticall originally in themselues and thereby the subjecting of all other to a necessity of deriuing ministeriall power and authority from them of seeking ordination at their hands and being in all things pertaining to Episcopall office subiect to them all which things are challenged by the Bishop of Rome For the Romanists at this day teach that the fulnesse of all power and jurisdiction Ecclesiasticall is originally in the Pope that he communicateth a part thereof vnto others with such limitations as seemeth best vnto himselfe that all other Bishops receiue their jurisdiction from him that all the Bishops of the world cannot iudge him that hee may dispose of all the kingdomes of the world that his standing is the stay of all that his fall would be the ruine of all and that therefore we must perswade our selues hee cannot erre And hence indeed it followeth that he onely is Bishop in truth and that there are no other For if the Pope may take from any Bishop so often as he seeth cause as many as he pleaseth of them that are subject to him if hee may reserue vnto himselfe what cases he will and inhibite Bishops to meddle with them if hee may giue leaue to preach minister Sacraments and to do all other Ecclesiasticall duties to whom he will within any Diocese of the world if in generall councels where the power of jurisdiction is principally exercised where the great affaires of the Church are treated of where doubts are resolued controuersies determined articles of faith defined and lawes made that bind the whole Church he haue so absolute power that he is neither bound to follow the greater nor the lesser part of Bishops there present but may determine what hee pleaseth when they haue all done sayd what they can If the assurance of finding out the truth and decreeing that which is good behoofefull rest not partly in him partly in them but only in him as our Aduersaries teach then are Bishops indeed no Bishops no judges of controuersies but counsellers only to aduise the Pope no Law-giuers to the Church but such as must receiue lawes from the Pope no commaunders in their own right in the Church in any degree but meere Lieuetenantes or to speake more truly and properly vassals to the Pope CHAP. 33. Of the proofes brought by
passed their sentence before his comming and therevpon without delay before he had put off his cloake or shaken off the dust from his feete as the storie saith assembling the Bishops subiect to him in a Synode deposed Cyrill and Memnon Bishop of Ephesus who were chiefe agents in the proceedings against Nestorius Which deposition of Cyrill and Memnon was something hastily confirmed by the Emperour Theodosius The Synode assembled vnder Cyrill in like sort gaue sentence against Iohn and signified to Caelestinus Bishop of Rome what they had done shewing how vnaduisedly a few had presumed to condemne a great many and the Bishop of the third See Bishops of greater Sees to wit Cyrill of Alexandria and Caelestinus of Rome who was present in the Councell by his Vicegerent yet referring the finall proceeding to his consideration also hee and his Bishops being as much interessed in this businesse as they that were assembled In the end by mediation of many great and worthy ones Iohn and his Bishops that formerly were misconceited of Cyrill were satisfied and he sent the confession of his faith vnto him which he approued and so they were reconciled and made friends without any farther intermedling of the Bishop of Rome Here is nothing to be found that any way argueth or importeth an vniuersality of power in the Bishop of Rome but onely his concurrence with the other Patriarches as prime Patriarch in the waighty and important businesses of the Church and therefore the Fathers of that Councell writing to the Vicars of the Bishop of Rome and other Bishops sent by them to the Emperour to informe him concerning the differences that had arisen in the Councell and their proceedings charge and require them to doe nothing but according to their direction assuring them that if they doe otherwise they will neither ratifie that they doe nor admit them to their communion Thereby shewing that though the Romane Bishop be to concurre with the Fathers assembled in Councells yet he is not absolutely there to commaund but to follow the directions of the Maior part So that he hath a joynt interest with others but not an absolute Soueraignty ouer all others God therefore hauing ordained the high toppes of Patriarchicall dignities as it is in the eighth generall Councell that they might iointly concurre to vphold the state of the Church and the truth of Religion and that if one fell the rest might restore settle and reestablish things againe Which course Cyrill in his Epistle to Iohn of Antioche sheweth to haue beene holden by him For when he obserued that Nestorius his fellow Patriarch erred from the faith he first admonished him and threatned to reiect him from the communion of his Churches Secondly he acquainted the Bishop of Rome and the Westerne Bishops with the impieties and blasphemies of Nestorius who thereupon reiected him professing that they would admitte none to their communion but such as would condemne him Thirdly he wrote to Iuvenall Bishop of Hierusalem and to Iohn Bishop of Antioche shewing his owne dislike of Nestorius and farther professing that for his part hee was fearefull to be cast out of the communion of the Westerne Bishoppes as hee saw he must be if he accursed not Nestorius The next allegation is out of the Councell of Chalcedon where Theodorus and Ischiron Deacons in their bils of complaint exhibited to the Bishop of Rome as president and to the whole Councell call Leo the Bishop Most holy and most blessed vniuersall Arch-bishop and Patriarch of great Rome But they that presse the testimony of these two distressed Deacons flying to Leo for helpe should remember that in the Councell of Constantinople vnder Mennas not Deacons but Bishops they many are reported to haue written to the Bishop of Constantinople in this sort To our most holy Lord and most blessed Father of Fathers Iohn the Archbishop and vniuersall Patriarch and Mennas himselfe also is called Oecumenicall Patriarch Archbishop oftentimes in that Councell of Constantinople and yet I thinke they will not acknowledge the Bishops of Constantinople to haue had an vniuersall supreme commaunding power ouer the whole world Herevnto therefore they adde another proofe out of the relation of the Councell of Chalcedon made to Leo wherein the Fathers complaine of Dioscorus that as a wilde Boare he had violently entred into the vineyard of the Lord and wasted the same plucking vp the true fruitfull vines and planting vnfruitfull in their places and that hee stayed not there but reached out his hand against him to whom the keeping of the vineyard was committed by our Sauiour that is against the Bishop of Rome whom hee thought to excommunicate These words wee willingly confesse to bee words of iust complaint vpon great cause made by the Fathers of the Councell against Dioscorus but they proue not the thing in question For wee make no doubt but the keeping of the vineyard of the Lord of hosts was committed to the Bishop of Rome not onely as well as to other but in the first place as being in order and honour the chiefe But that he onely receiued from Christ this power authority charge and others from him not we onely but many learned amongst themselues doe denie as Bellarmine testifieth There are two other testimonies that may be alleaged out of the Councell of Chalcedon For Paschasinus one of the Vicegerents of the Bishop of Rome in that Councell calleth Rome the head of the churches and Leo the Bishop of Rome head of the vniuersall Church But they who presse so much the saying of the Popes Legate in fauour of the Pope must know that by head hee meant chiefe in order and honour and not one hauing all power originally in himselfe and absolutely commaunding ouer all as the Papists now teach For if he had meant so he had not been endured by the Fathers of that Councell who peremptorily pronounce that it was the greatnesse of the citie and not any power giuen by Christ or deriued to him from Peter that made the Bishop of Rome to be great that therefore they would equall the Bishop of Constantinople vnto him seeing Constantinople was now become equall vnto Rome The next testimony that they alleage is out of the Patriarchicall Councell of Constantinople vnder Mennas wherein the Fathers professe by Mennas their president that they follow and obey the Apostolique See that they communicate with them with whom that See communicateth and condemne all those it condemneth Surely this reason howsoeuer it may seeme to haue some force yet indeed hath none at all For there is no question but that the Bishop of Rome with his Westerne Synods all which according to the phrase of Antiquity are comprehended vnder the name of the Apostolique See was more to be esteemed then the particular Synode vnder Mennas and that therefore they might professe to follow it and obey the decrees of it and yet neither
continued 85. yeares Milesius perceiuing Paulinus to be ordained Bishop ouer them that were diuided from his communion seemed noe whit therewith to be offended or displeased but spake peaceably to Paulinus desiring him that they might joyne their flockes and feede them together and if sayd hee the throne diuide vs let mee lay the Gospell in it and then do thou sit in it sometimes and I will sit in it at other times and if I dye before thee thou shalt haue the care and charge of all if thou dye before mee the care and charge of all shall be deuolued to mee This counsell Paulinus would not harken vnto and therefore the Emperours officer adiudged the Churches to Milesius and the guiding of the diuided sheepe to Paulinus Whereupon when Milesius dyed though Paulinus would haue had the place yet hee was refused because hee had refused to harken to the Counsell of Milesius and the Bishoppes chose Flauianus a man verie conspicuous for his great labours and one that had exposed himselfe to many dangers for the good of the Church Yet this ordination greatly displeased the Aegyptians and Romanes The reason of which their soe great dislike was for that when there was much contention betweene Milesius and Paulinus it was so agreed that all they that were fit for that Bishopricke or might in likelyhood bee in any hope or expectation of it should sweare neither to seeke it nor accept it while either of these liued nor noe way to hinder but that after the death of the one the other might haue the full and entire gouernement of the whole of which number it was thought that Flauianus was one that therefore not without periury contrary to his vow and oath hee had hindred the reuniting of the diuided parts of the Church This dislike conceiued against Flauianus dyed not when Paulinus dyed but though Euagrius most vnlawfully and against the Canons had gotten the Bishoprique hauing noe ordination but from his predecessour whereas the Canons allow no such nomination of a Successour and besides require the presence of the Bishoppes of the prouince yet would they that at first disliked the ordination of Flauianus take noe knowledge of any of these things but cōmunicated with Euagrius incited the Emperour against Flavianus who being vrged continually by the Bishop of Rome and others no longer to suffer Flavianus to enjoy his place and told that suppressing Tyrants he did ill to suffer the violatours of the Lawes of the Church to escape vnpunished sent for Flavianus thinking to send him to Rome there to be judged in a Synode of Bishops who when hee came into the presence of the Emperour tolde him confidently that if any man would object against his doctrine or life he would desire to be tryed by no other Iudges but his greatest enemies but if the matter were for his Episcopall chaire he would willingly relinquish it that the Emperour might commit it to whom hee would vpon which his confident answere the Emperour dismissed him and bade him to goe home and feed the flocke committed to him Yet long after many complaints were againe renewed against him to the Emperour by sundry Bishops being at Rome fearing to taxe the Emperour himselfe for that he suppressed not the tyranny of Flavianus but the Emperour bade them say what that tyranny was as if he were Flavianus for that he had vndertaken the defence of him Which when they refused to doe professing themselues vnwilling to stand vpon termes with the Emperour he exhorted them to lay aside their foolish quarrellings and to reunite the Churches that had long without cause beene divided for that Paulinus was now dead and Euagrius came vniustly to the Bishopricke and the ordination of Flavianus was so farre forth allowed of that all the Churches of the East with the Churches of Asia Pontus Thracia and Illyricum held Flauianus to be lawfull Bishop of the East Hereupon the Bishops promised to surcease and that if Flavianus would send Legates vnto them they would kindly intreate them and hold communion with him Howsoeuer it appeareth by Socrates that after the death of Euagrius hee procured there should be no Bishop chosen in opposition to him and first pacified Theophilus and afterwards by his meanes Damasus Sozomen reporteth that Chrysostome after he was made Bishop of Constantinople finding that the Aegyptian westerne Bishops dissented from those of the East in respect of Flavianus and that all the Churches throughout the whole Empire were divided about him besought Theophilus to bee pacified towards him and to assist him for the reconciling of Damasus also To this suite of Chrysostome Theophilus yeelded sent certaine to Rome who prevailing sailed into Aegypt and from thence as also from Rome brought letters of reconciliation peace both from the Aegyptian and Westerne Bishops This History I thinke will neuer proue that the Bishop of Rome deposed Flavianus Bishop of Antioche and that hee could not hold his Bishopricke till the Bishop of Rome consented to him For the thing that was sought was not his holding of his Bishopricke as Bellarmine vntruly reporteth but the peace and concord of the Churches divided about him Neither was the difference onely betweene him and Damasus but all the Bishops of Aegypt the West dissented from him likewise and therefore Ambrose sheweth that the examining of the matter betweene Euagrius and him was committed to Theophilus the Bishops of Aegypt and desireth him to make relation of the end he should make to the Bishop of Rome that he also agreeing thereunto an vniversall peace might be concluded So that nothing can bee concluded out of this history for proofe of the vniversall power of Popes Seeing Damasus could neither of himselfe alone nor with the concurrence of the Westerne Bishoppes depose Flavianus nor by any meanes perswade the Emperour to thrust him out of his place but was sharply reprooued by the Emperour for quarrelling with him and required to bee at peace with him that so the Churches formerly divided without cause might be revnited The next instance of the Popes deposing Bishops is that of Sixtus the third who deposed Polychronius Bishop of Hierusalem if wee may beleeue Bellarmine but in truth there was neuer any such thing The circumstances of the whole proceeding against Polychronius Bishop of Hierusalem if there be any credite in the report of Pope Nicholas and the acts of the Councell vnder Sixtus the third were these Two things specially were objected to him the one that hee went about to violate the ancient bounds of the Ecclesiasticall Iurisdiction of Bishops set and limited by the Fathers to preferre himselfe before the other principall Bishops and to make his See the first whereas in trueth it was the last amongst the Patriarchicall Sees the other that Simoniacally he conferred Ecclesiasticall honours vpon such as would purchase the same Hereupon the Bishops subiect to him not willing to proceede
of a Bishop in Pontus hee embraced virginitie in his first times and seemed to liue a retired solitarie and Monasticall kinde of life but in the end casting the feare of God behinde his backe hee abused a certaine virgin and not onely fell himselfe but drew her also away from the course of vertue and well-doing into the fellowship of sinfull wickednesse Heereupon hee was excommunicated and put out of the Church by his owne Father For his Father was a right good and vertuous man and carefull of the things that concerned his calling and though after he was put out of his Church hee sought very earnestly to be admitted to penitency that so he might bee restored to the Church againe yet his Father exceedingly grieued not onely in respect of his fall but also in respect of the dishonour and shame hee had brought on him would by no meanes be induced to yeelde vnto it Whereupon hee left that Citie whereof his Father was Bishop and went to Rome in the time of the vacancie of that See after the death of Hyginus and after he had stayed there a certaine space and conferred with the Presbyters of that Church hee desired to be admitted to their assemblies But they tolde him they could not so doe without the consent of his honourable Father For say they wee have one faith and one consent and wee may not contrary our good fellow-minister thy Father Which their answere when hee heard hee was filled with fury and madnesse and professed in great rage that hee would rent their Church in peeces and cast a schisme into it that should neuer haue an end This is the narration wee finde in Epiphanius concerning Marcion his going to Rome Wherein there is nothing that any way proueth that it was alwayes lawfull to appeale from all other Bishops to the Bishop of Rome For first it doth not appeare that Marcion went thither to complaine of his Father but being put from the communion by him and not obtaining reconciliation by any intreaty as a runnagate he sought to other places and among other went to Rome hoping there to bee receiued into the Church But the guides of that church knowing the canon which forbiddeth one church to admit them another hath reiected and cast out vtterly refused to permit and suffer him to communicate with them And secondly if hee had gone to Rome by way of appeale it would most strongly ouerthrow all such courses and proue that the Romane Bishop may not reverse and make voide the Acts and proceedings of other Bishops seeing the gouernours of the Romane church at that time freely professed vnto Marcion and told him peremptorily that it was not lawfull for them to admit him to their communion without his Fathers consent by whom hee was excommunicated But the truth is he did not seeke by their authoritie as superiours to reverse his Fathers censure and iudgement or to bee restored to the communion of that church out of which he was eiected which had beene to appeale but being in Rome desired onely to bee admitted to ioyne in prayers and other exercises of Religion with them of that Church which yet as Epiphanius reporteth was denied vnto him The next example is of Fortunatus and Faelix in Africa deposed by Cyprian as Bellarmine would make vs beleeue and appealing to Cornelius Bishop of Rome for releefe But there is no word of trueth in that which this Cardinall writeth For these men did not goe to Rome to complaine that they were vniustly deposed as hee vntruely reporteth but these are the circumstances of the matter as we may reade in the Epistles of Cyprian A company of wicked ones hauing made Fortunatus one of the Presbyters that were suspended by Cyprian and a great number of other Bishops a Bishop in opposition to Cyprian hasten to Rome to Cornelius with false reports of the number of Bishops that concurred in the ordination of Fortunatus that so hee might be induced to admit of him as a true Bishop and hold communion with him Which when Cornelius wisely refused to doe he feared not to threaten grieuous things vnto him With the suddennesse and strangenesse whereof Cornelius much moued maruailed greatly that Cyprian had not before certified him of this schismaticall ordination that so hee might haue beene the better prepared Whereunto Cyprian answered That it was not necessarie to be so carefull about the vaine proceedings of heretiques that he had before giuen him the names of such Bishops as were found to whō and from whom hee might write and receiue letters And that howsoeuer false ill dealing by haste and preuention thinketh to gaine all yet that is but for a little time till trueth overtake it and discouer it euen as the darknesse of the night continueth till the Sunne arise And farther hee sheweth that these schismaticall companions had no reason to make such haste to Rome to publish it and make it knowen that they had set vp a false Bishop against a true For that either it pleased them that they had so done and then they continued and went forward in their wickednesse or they repented of that they had done and then they knew whither to returne and needed not to haue gone to Rome For saith he whereas it is agreed among vs and it is both iust and right that euery man shall be heard there where his fault was committed and all Pastours haue a part of the flocke of Christ assigned to them which euery one is to rule governe as being to giue an account vnto the Lord of his actions it is not fitte nor to be suffered that they ouer whom we are set should runne vp and downe and by craftie and deceitfull rashnesse shake in sunder the coherent concord of brethren but that they should haue their causes handled where they may haue both accusers and witnesses of their crimes Vnlesse a few desperate and wicked companions doe thinke the Bishops of Africa that iudged them haue lesser authority then others A more cleare testimonie or pregnant proofe against appeales to Rome then this cannot be had And yet this is one of the principall authorities the Cardinall bringeth to proue the lawfulnesse of appeales to Rome To the next place alleaged out of Cyprian touching Basilides and Martialis Bishoppes of Spaine I haue answered already and made it most cleare that nothing could be alleaged more preiudiciall to the Popes claimes and more for the aduantage of the trueth of that cause which wee defend So that it seemeth our Aduersaries haue turned their weapons against themselues and whetted their swords and made readie their arrowes to wound themselues to death How the facts of Athanasius Chrysostome Flauianus and Theodoret appealing to the Bishop of Rome with his Western Synodes for reliefe and helpe when they were oppressed and wronged by the Easterne Bishops proue not the illimited and vniuersall power of the Pope I haue at large shewed before to the satisfaction I
Paulus Andreas Iacobus quid aliud quà m singularum plebium sunt capita omnes tamen sub uno capite membra Ecclesiae sunt that is Peter is the first and in honour the chiefest member of the holy and vniversall Church Paul Andrew Iames what other thing are they then heads of seuerall parts of Gods people Yet so that all notwithstanding are members of the Church vnder one Head So that a Head of the Church besides Christ must not be acknowledged because no one hath an vniversall commaunding power ouer all but hee onely Yet in a certaine sense the Romane Church is named the Head of all Churches that is the first and chiefest of all Churches as the city of London may bee named the Head of all cities in this state kingdome though it hath not a commaunding authority ouer them neither is the chiefe Magistrate thereof head ouer all other Magistrates in the kingdome The authority of the Florentine Councell naming the Bishop of Rome Father and teacher of all Christians and the Councell of Lyons naming him the bridegroome of the Church is not so great that wee should neede much to insist vpon any thing that is alleadged out of them And touching the latter title wee know Saint Bernard in his Epistles wisheth the Pope not to take it on him as being proper to Christ but to thinke it honour enough to be a friend of the bridegroome And yet if we should yeelde it vnto him wee know what Gerson hath written to shew how this bridegroome may bee taken away from the Church the spouse of Christ and yet the Church remaine entire and perfect The next glorious title of the Romane Bishop is Bishop of an Apostolique See But this is common to him with many others as some of the rest also are For as not only the Romane Church but the Churches of Ephesus Antioch Hierusalem and Alexandria which the Apostles founded and in which they sate as Bishops are named Apostolicall Churches so the Bishoppes of all these are named Bishops of Apostolique Sees Neither doe men know which of the Apostolicke Churches is expressed by the name of the Apostolique See or which of the Bishops by the name of the Bishop of the Apostolique See vnlesse by some circumstance the same be specified As when Augustine said there were relations made from the Councell of Carthage and Mileuis to the Apostolique See all men vnderstood what Apostolique See he meant because it was knowne to what Apostolique Church they vsed to make such relations Neither doth the principalitie of the Apostolique chaire which Augustine affirmeth to haue euer flourished in Rome argue the supremacie of the Pope seeing the principality or chieftie of the Apostolique chaire mentioned by Saint Augustine may seeme to import the chieftie that the Apostolike chaire hath aboue those that are not Apostolique or in which blessed Peter the chiefe of the Apostles did not sit For though the chaires of the Apostles were in diverse places yet Peters chaire was esteemed the principall of all the rest which being the See and chaire of one yet was in three places and three Bishops did sit in it Namely the Bishops of Rome Alexandria and Antioche as I haue shewed before out of Gregory yet was the principalitie or chieftie of this chaire of Peter more specially in Rome then in the other places and the Bishop of Rome in order and honour the first and greatest of the three The last title brought to proue the supremacie of the Pope is that of Vniuersall Bishoâ—… which though it be not giuen to Leo Bishop of Rome by the whole Councell of Câ—…alcedon yet is it giuen to him in the Epistles of three seuerall Grecians writing to hâ—… as wee may read in the third action of that Councell and Saint Gregory saith it â—…s offered to his predecessours in that Councell and that they refused it This title â—…ill proue the supremacy of the Pope no better then the rest being common vnto oâ—…er with him and therefore no way arguing any thing peculiarly found in him alone â—…or wee shall finde that the Bishops of Constantinople are named vniuersall Bishops â—…nd Oecumenicall Patriarches as well as the Bishoppe of Rome and that not by one or two particular men but by whole Councels by Emperours and Popes and though Saint Gregorie justly disliked this name or title as profane and prejudiciall to the dignitie of all other Bishoppes and Patriarches when it importeth an vniuersalitie of jurisdiction and generall commanding authoritie ouer all yet might any one of the Patriarches be named an vniversall Bishoppe as being one of those fiue principall Bishoppes to whom all the Bishops and Metropolitanes in the world were subject CHAP. 42. Of the second supposed priuiledge of the Romane Bishops which is infallibilitie of judgment SEEING our Aduersaries cannot proue the vniversall and illimitted power and jurisdiction of their Popes but the contrary is most clearely deposed by those witnesses which they produce to speake for them affirmed by those Diuines whom they cannot but acknowledge to be Catholique and inferred out of their owne principles let vs proceed to see whether they haue any better proofes of the infallibility of their judgment which is the next supposed priuiledge of the Romane Bishops Touching this point I finde foure opinions in the Church of Rome The first is that the Pope is so led into all truth that hee cannot erre in such sort as to become an hereticke And of this opinion was Albertus Pighius The second leaueth it doubtfull whether he may be an hereticke or not but pronounceth confidently that whether hee may or not yet hee cannot define and decree any thing that is hereticall And this is the opinion of almost all Papists at this day The third that the Pope not onely as a particular Doctour but euen as Pope may bee an heretique and teach heresie if he define without a generall Councell This was the opinion of Gerson Almayne and other Parisians of Alfonsus à Castro Pope Adrian the sixth Cardinall Cameracensis Cusanus Occam Durandus the Fathers of the Councels of Constance and Basill and many moe The fourth that hee may erre and define for heresie though he be assisted with a generall Councell Of this opinion was Waldensis and sundry other as appeareth by Picus Mirandula in his Theorems So that it is not true that Bellarmine saith that all Catholiques consent that the Pope with a generall Councell cannot erre For these teach that onely the resolutions of the vniuersall Church which is the multitude of beleeuers that are and haue beene are to be receiued without any farther question or examination as vndoubtedly true These are the differences of opinions found among them that brag so much of vnity and make the ground thereof to be the submitting of their iudgments to the Pope But because in so great vncertainty and contrariety of judgments almost
like For with money they themselues may not meddle Pope Iohn the two and twentieth following Nicholas and finding by experience that these Fryers did but abuse the world with their faire shewes of perfection condemned their hypocrisie and would be no patron of it as his predecessour was First therefore hee shewed that perfection consisteth essentially in charity wich Paule nameth the bond of perfection that the abandoning of propriety in things maketh nothing to perfectiō farther thē it excludeth the care that is wont to be found in men in getting keeping disposing of them weakning the act of diuine loue So that if there be as much carefulnesse in men after the disclaiming of propriety in things as before their seeming pouerty maketh nothing to Christian perfection Now he sayth that after the ordination of his predecessour these Fryers were no lesse carefull in getting and keeping things both by begging judiciall suing and the like meanes then any other mendicants that haue some things as their owne in common And that therefore howsoeuer they pleased themselues their obseruation was of no more perfection then theirs that had something of their owne in common Secondly he shewed that these mendicants hauing the vse of such things as are giuen to them and the Church of Rome the propriety in name and title but not in deede being onely to secure them in the vse thereof and to make no benefit that it is but a single right the Church hath and that they are in trueth and indeede no poorer then they that haue thinges of their owne seeing they may change the vse of one thing for another or at least cause the procurator designed by the Church of Rome to change things into money and buy for them such as they rather desire to haue making vse of all things that come to their hands at their pleasure as much as they that haue them of their owne Thirdly hee pronounced that to thinke that Christ and his Apostles had nothing of their owne in speciall or common and that they had no right to vse such things as they had to sell them giue them or with them to buy other is contrary to the Gospell condemneth Christ and his Apostles of iniustice and ouerthroweth the whole Scripture Yet Pope Nicholas defined that Christ his Apostles had nothing of their own either in speciall or common and that the hauing of a common bagge no way contrarieth this conceit seeing that was but by a kinde of dispensation in the person of the weake and imperfect and to shewe that he disliketh not them that come short of his perfection Thus we see Pope Nicolas erred in a matter of faith patronized hypocrites in their faignes shewes of counterfeit perfection was disliked and contraried by his owne successour Iohn the two and twentieth for the same by reason whereof there grew a maine difference betweene Pope Iohn and the Franciscan Fryers hee charging them with heresie and persecuting them from place to place and they likewise disclaiming him as a damnable heretique and no Pope The principall men on the Fryers part were Michael Caesenas and Occam the great Schoole-man who hath written much against Pope Iohn touching this argument Neither is Pope Iohn though in this point of Christian perfection hee were of a sounder better judgment then his predecessor any happier thē he For he is likewise charged with errour in matter of faith that not vniustly by the same Friers that he so much hated persecuted For as Occam testifieth in his Dialogues hee taught that the soules of the just shall not see God till the generall resurrection and that not faintly or doubtingly but in such passionate and violent manner as not to endure those that thought otherwise Gerson likewise in his sermon vpon Easter day before the French King and his Nobles sayth That the theefe on the crosse in that very hower that Christ spake vnto him was made happy and sawe God face to face according to the promise of Christ made vnto him This day shalt thou bee with mee in Paradice and that thereby the doctrine of Iohn the two and twentieth is proued false that was coudemned by the Diuines of Paris with the sound of trumpets before King Philip vncle to the King before whom then he spake the King rather believing the Diuines of Paris then the Court of Rome Bellarmine to deriue the hate of this matter from the Pope to others would willingly fasten this errour on Caluine and to that purpose alleageth two places out of him But neither of them proueth any such thing For in the first he speaketh not of any stay of the Saints departed without in outward courts out of heauen till the resurrection as the Cardinall strangely misunderstandeth him but sheweth by a most apt comparison that as in the time of MOSES Law the high Priest onely entred into the Holiest of all to make an attonement and all the people stayed without So none but Christ goeth into the presence of God to make peace and to worke the great worke of reconciliation and that all the sonnes of men are to expect without till hee bring them assurance of fauour and acceptation And in the second place where saith that the dead are joyned with vs that liue in the vnity of the same faith his meaning is not that faith opposite to sight is found in the Saints after death as it is in vs but that they haue a cleare view and present enjoying of those things which we beleeue Neither is there any thing found in Caluine that may any way excuse the errour of Pope Iohn Thus then I hope it doth appeare by that which hath beene saide that Popes are subiect to errour that they may become Heretiques and define for heresie and that therefore the second supposed priviledge of the Roman Bishop which is infallibility of judgment is found to haue no proofe at all Wherefore let vs proceede to the third which is his power to dispose of the kingdomes of the World and to ouer-rule the Princes and Potentates thereof CHAP. 44. Of the Popes vniust claime of temporall dominion ouer the whole world TOuching the right and interest of Popes in intermeddling with secular affaires and disposing of the Kingdomes of the world there are three opinions among the Romanists The first is that the Pope is soueraigne Lord of all the world or at least of all the Christian world and that the Princes of the Earth are but his Vicegerēts and Lieuetenants The second that the Pope is not soueraigne Lord of the world nor of any part thereof and that therefore hee may not at his pleasure intermeddle with the affaires of Princes but only in case of some defect foūd in them as when they faile to doe their duty or seeke to hinder the common good especially of the Church The third that hee may not at all
Councell as Iudges may decree and determine and yet the power of re-examining and reuersing all if neede be may rest in the Pope as superiour Iudge vnto them which yet no way cleareth the doubt For howsoeuer it be true in Iudges and Iudgements distinct separate and subordinate one to another that one may dash that the other doth and doe the contrary without the consent of the other yet of Iudges ioyned in one Commission and of the same iudgment it cannot be so conceiued Now the Iudgement of the Generall Councell includeth in it the Iudgement of the Pope the Pope and Councell make one Iudge and are not separate distinct and subordinate Iudges and therefore no such thing can bee said of them If it be said that he who is joyned in commission with others in some inferiour Court and hath a Negatiue voyce in it onely and no absolute affirmatiue may in a superiour Court haue both and that therefore the Pope who hath no absolute voyce affirmatiue and negatiue in a Generall Councell may haue such a voyce in some higher Court it will be found to be too shamelesse a saying For there neither is nor can be any higher Court then that of a Generall Councell consisting of the Bishop of Rome and all the other Bishops of the World So that all answers failing wee may safely conclude that if Bishops bee Iudges Ecclesiasticall truely and properly as wee haue proued them to bee by vnanswerable reasons and our Adversaries confesse the Pope hath no absolute voyce affirmatiue and negatiue in Generall Councels that is to dash what the Maior part would doe and to doe that they by no meanes like of This Andradius saw and therefore hee disclaimeth the position of Bellarmine that all the assurance the Councell hath of finding out the truth is Originally in the Pope and from him cōmunicated to the Councell and holdeth that the Councell hath as good assurance of finding out the trueth and better then the Pope himselfe And therefore hee saith that though he thinketh it impossible the Pope should dissent frō the councell so as to define contrary to it yet if it should so fall out as hee thinketh it not impossible that the Bishop of Rome should altogether dislike in his opinion that which the Councell resolueth on and which hee should consent vnto and though he define not the contrary yet despise the Decrees of the Councell and in his priuate opinion gainsay them he thinketh in such a case men were to conceiue none otherwise of him then if hee should depart from the faith and profession of the ancient Councels which the consent of all ages hath confirmed and Gregory professeth to honour and esteeme as the foure Gospels seeing the power and authority is as great in all Councels as in those which the same Gregory saith that whosoeuer holdeth not their certaine resolutions though he seeme to be a stone elect and precious yet he lyeth besides the foundation And because the authority of Cardinall Turrecremata is great with all those that defend the dignity of the Pope against the Bishops that were assembled in the Councell of Basil such as are of their judgement therefore he produceth his opinion in these words If such a case should fall out saith Cardinall Turrecremata that all the Fathers assembled in a Generall Councell with vnanimous consent should make a decree concerning the faith which the person of the Pope alone should contradict I would say according to my judgement that men were bound to stand to the judgement of the Synode and not to listen to the gainsaying of the person of the Pope for the judgment of so many and so great Fathers in a Generall Councell seemeth worthily to bee preferred before the judgement of one man In which case that Glosse vpon the Decrees is most excellent that when the faith is treated of the Pope is bound to require the Counsell of Bishops which is to bee vnderstood to bee necessary to bee done as often as the case is very doubtfull and a Synode may be called and then the Synode is greater then the Pope not truely in the power of jurisdiction but in the authority of discerning judgment and the amplitude of knowledge This is the opinion of this great champion who so mainely in defence of the Popes vniversall jurisdictiō impugned the Fathers that were assembled in the Councell of Basil. Whereby it is evident that the pope may not go against the consent of a Generall Councell that he may not dissent from it being greater in the authority of discerning and judgement then hee is and consequently that hee hath no negatiue voyce in Councels Which may further bee proued for that if he had a negatiue voyce as the Councell hath then were there two absolute negatiues but where there are two absolute negatiues it is vncertaine whether any thing shall be resolued on or not whereas yet the state of the Church requireth resolution and certain concluding of matters that men may know what they are to beleeue Therefore the Pope hath none but the onely negatiue is that of the Councell a part whereof the Pope is giuing a voyce as others doe And this the manner of other Synodes confirmeth For in Provinciall Nationall and Patriarchicall Councels the Metropolitanes Primates and Patriarches haue no absolute negatiue but giue only a single voyce and the absolute negatiue as also the affirmatiue is onely in the Maior part and as Cardinall Turrecremata learnedly and rightly maketh the authority of the Generall Councell in discerning and defining what is to be belieued greater then the authority of the Pope and that the Councel is ratherto be listened vnto then the Pope dissenting from the Councell so there is no doubt but that the authority of Councels being as great in making necessary lawes for the good of the Church as in resoluing doubtes and clearing controuersies the Councell is greater then the Pope in the power of making lawes and consequently in the power of jurisdiction which he denieth and they of Basil affirme The greatest allegation on the contrary side is the confirmation that ancient Councels sought of the Bishop of Rome for that may seeme to import that their decrees are of no force vnlesse they be strengthened by his authority whereunto Andradius answereth out of Alfonsus á Castro and others that Generall Councels carefully sought to be confirmed by the Bishop of Rome not as if in themselues without his confirmation they were weake and might erre nor for that they thought him to haue as much or more assurance of not erring then they but that it might appeare that he that hath the first place in the Church of God and the rest did consent and conspire together in the deliuery and the defence of the trueth But because happily this answer may seeme too weake therefore for the clearing of this doubt we must obserue that all the ancient Councels
assembled in Generall councels rely not vpon any speciall and immediate revelations may easily be proued by sundry good and effectuall reasons For first whensoeuer we hope to come to know any thing by speciall and immediate revelation from God wee vse not to betake our selues to study and meditation but to prayer onely and other good workes or at least principally to these Whence it is that Daniel when he hoped to obtaine of GOD the interpretation of Nebuchadnezars dreame by speciall and immediate revelation did not exhort his companions and consorts by study to search out the secret he desired to know but by prayer and supplication to seeke it of GOD. And after hee had found out the secret hee sought for hee saide O God of my Fathers I confesse vnto thee and praise thee because thou hast giuen mee wisedome and strength and hast shewed vnto me those things which we desired of thee and hast opened vnto vs the word of the King Whence also it is that Christ promising-his Apostles that hee would reveale vnto them what they should speake when they should bee brought before Kings and Rulers willeth them To take no care how or what to speake for that it should bee revealed vnto them in that houre what they should speake It is not you that speake saith our Sauiour but the spirit of my Father that speaketh in you When as therefore wee hope to learne any thing of GOD by immediate revelation wee must not apply our selues to study and meditation but to prayer But when men meete in Generall councels to determine any doubt or question they principally giue themselues to meditation study and search therefore they hope not to bee taught of GOD by immediate revelation Secondly when wee desire to haue things made knowne vnto vs by immediate revelation from GOD wee goe not to them that are most learned but to them that are most devout and religious whether they bee learned or vnlearned whether of the cleargy or the Laity whether men or women because for the most part GOD revealeth his secrets not to them that are wiser more learned but to them that are better more religious and devout according to that of our Sauiour r I giue thee thankes O Father LORD of Heauen and Earth because thou hast hidde these things from the wise and men of vnderstanding and hast opened them vnto Babes And therefore the good King Iosias when hee desired by revelation to know the will of GOD touching the wordes of the volume that was found in the Temple hee sent Helkiah the High Priest to Huldah the Prophetesse and sought not concerning the wordes of the Law among the Priests whose lippes are to preserue knowledge and at whose mouth men ought to seeke the Law because though the Law bee to bee sought at the mouth of the Priest in all those things which may bee learned by study meditation search yet in those things that are to bee learned by revelation recourse must bee had to them that haue the spirit of prophecie if any such bee or else to them that are most holy and whose prayers are most acceptable vnto God Neither are men for satisfaction in these things rather to goe to the Priestes then to any Lay-man that is vtterly vnlearned But in councels men goe to them that are more learned and of better place in the church though they bee not the best and holyest men Therefore questions touching matters of faith are not determined in councels by immediate revelation If it be said that the Apostles and Elders in that first councell which is mentioned in the Actes relyed on the knowledge they had of the Scriptures and Trueth of GOD and did not wayte for a new immediate revelation and that therefore this kinde of reasoning will bring them within compasse of the same danger of erring that wee subiect their Successors vnto because they relye not vpon immediate revelation but search and study It will bee easily aunswered that though the Apostles and others assembled in that councell depended not vpon immediate revelation but the knowledge they had of the Scriptures and Trueth of GOD and thence inferred what was to be thought of the matter then in question yet were they not in danger of erring as their successours are because they relyed not on such imperfect knowledge as study meditatiō begets but such as divine revelatiō causeth to wit perfect absolute whēce they knew how to deriue the resolution of any doubt or question beeing specially assisted by the Spirit of Trueth Neither lette any man thinke that the Apostles assembled in this Councell were any way doubtfull what to resolue when they heard the matter proposed because there is mention made of great disputation in that meeting For as it may bee thought that questioning and disputing was among the Elders and Brethren and not among the Apostles the meanest of them being able to resolue a farre greater matter without any the least doubt or stay So that it is absurd that Melchior Canus from hence inferreth that the Decrees of this Councell wherein there was so great a dispute are not Canonicall Scripture any other wayes then the wordes of Pilate are because they are recorded by the Euangelists in the holy Scripture But to returne to the matter whence this obiection made vs digresse it is no way necessary to thinke that the Fathers are any otherwise directed by the Spirit of Trueth in Generall Councels then in Patriarchicall Nationall or Prouinciall Seeing Generall Councells consist of such as come with instructions from Prouinciall Nationall and Patriarchicall Synodes must follow the same in making Decrees as hath beene shewed before and consequently that they are not led to the finding out of the trueth in any speciall sort or manner beyond that generall influence that is required to the performance of euery good worke So that as God assisting Christian men in the Church onely in a generall sort to the performance of the workes of vertue there are euer some wel-doers and yet no particular man doth alwayes well and there is no degree or kinde of Morall vertue commanded in the Law but is attained by some one or other at one time or other one excelling in one thing and another in another yet no particular man or company of men hath all degrees and perfections of vertue as Hierome fitly noteth against the Pelagians so in like sort God assisting Christian men in the Church in seeking out the truth only in generall sort as in the performance of the actions of vertue not by immediate reuelation and inspiration as in the Apostles times there are euer some that hold and professe all necessary truth though no one man or company of men doe find the truth euer and in all thinges nor any assurance can be had of any particular men that they should alwayes hold all necessary truthes And therefore we may safely conclude that
no man can certainely pronounce that whatsoeuer the greater part of Bishops assembled in a Generall Councell agree on is vndoubtedly true Neither are wee alone in this conclusion but sundry excellently Learned among our Aduersaries in former times euen in the middest of the Papacie concurred in the same For Waldensis expresly affirmeth that Generall Councells haue erred and may erre and confidently deliuereth that it is no particular Church that hath assurance of holding the trueth and not erring from the Faith neither that of Africa which Donatus so much admired nor the particular Church of Rome but the Vniuersall Church nor that Vniuersall Church which is gathered together in a Generall Councell which wee haue found to haue erred sometimes as that at Ariminum vnder Taurus the Gouernour and that at Constantinople vnder Iustinian the yonger in the time of Sergius the Pope according to Beda certaine other but that Catholicke Church of Christ which hath beene dispersed throughout the whole world by the Ministery of the Apostles and others their successours euer since the Baptisme of Christ and continued vnto these times which vndoubtedly keepeth the true faith and the faithfull testimony of Christ teaching Babes Heauenly wisdome and retaining the truth constantly in the middest of all extremities of errours And againe in another place speaking of Councells hee saith that which the multitude of Catholicke Doctors with vnanimous consent resolueth and deliuereth to be true Catholicke and Orthodoxe is not lightly to be esteemed though haply all that are there present are not led by the spirit for this very vnanimous consenting is a great and excellent thing and much to be respected though sometimes by the faults of men carried with sinister respectes it tend to scandall and ruine and thereupon hauing shewed the different degrees of authority found in the Church which I haue else-where set downe at large he pronounceth that onely the consent of the Fathers successiuely from the beginning as absolutely free from danger of erring and next in degree of authority to the Canonicall Scripture is to be listned and hearkned vnto And that no man should thinke it strange that the Fathers successiuely in all ages should be 〈◊〉 〈◊〉 certaine and infallible Iudges in matters of faith then a Generall Councell of 〈◊〉 â—…ting at one time and in one place seeing so many wise just and holy Fathers can neither bee contained within the straites of one place nor are in the world at one time but were giuen successiuely by Almighty God to giue testimony vnto the faith in their seuerall times in a constant and a perpetuall course all which Fathers wee may gather together and haue present all at once so often as wee desire to consult them and to be resolued by them in matters of difficultie and doubt though they could neuer be all assembled into one place or meete together while they liued in the flesh Neither is this the priuate conceipt of Waldensis onely but Picus Mirandula affirmeth that howsoeuer many Diâ—…es are of opinion that generall Councells wherein the Pope is present cannot define any thing amisse concerning faith and good liuing yet there are other that dissent from them affirming that Councells haue erred and may erre as that at Ariminium and the Second at Ephesus Whereas the former sort answere that these Councels might erre because the Pope was not present in them they reply that the second Councell of Ephesus was lawfully called the Popes Legates being present and yet tended to the ouerthrow of the true faith so that Leo was forced to procure the Councell of Chalcedon for the reuersing of the Acts of it And this their opinion of the possibility of the erring of general Councels they proue and confirme by the possibility of their dissenting one from another and the possibility of their dissenting one from another by the directions which the Diuines do giue to shew to which we are to stand when they are found contradictory one to another Besides these there are other who say that Generall Councells may erre for some short time but that they cannot long persist in error and a third sort who thinke that Generall Councels may erre when they proceede disorderedly or vse not that diligence they should Neither is this opinion of the possibility of the erring of general Councels the priuate conceit of late Writers but the Ancient accord with them in the same For Austine pronounceth that the writings of the Bishoppes that haue beene published since the Canon of the Scripture was perfited may be censured and reproued by such as see more by the grauer authority of other Bishops by the prudence of the learned and by Councels if in any thing they bee found to haue erred from the Trueth that Councels holden in seuerall Regions and Prouinces must without all resistance giue way to those that are generall and that among generall Councels the former must be content to be amended by the latter when by experiment that which was shut vp is opened and that which lay hid is found out and known Neither doth Bellarmines euasion that Austine speaketh of matters of fact wherein Councels may erre or of conuersation and manners which may vary serue the turne seeing the drift of Austine is to shew that no writings of men are free from errors but onely the Canonicall Scriptures and that therefore they must be content to be examined iudged and controuled euen in matters of Faith And Isidore speaking of differences in doctrine and matters of Faith and not of Fact only as Bellarmine in the same place confesseth acknowledgeth that Councels may dissent one from another and consequently erre and giueth direction which is to be followed in case such difference doe fall out I haue thought good saith he to adde in the end of this Epistle that so often as in the Actes of Councells there is found disagreement of iudgement the sentence and iudgement of that Councel is rather to be holden which in Antiquity or greatnes of authority excelleth the other But what neede we insist vppon Authorities to proue that Councels may erre In the time of Constantius the Emperor we know there was a generall Councell holden consisting of exceeding many Bishops gathered together out of all parts of the world one part of theÌ„ meeting at Ariminium in the West the other at Seleucia in the East In both these diuided assemblies there were exceeding many right belieuing Bishops between these there was a continuall intercourse yet things were so carried that both parts consented to the betraying of the sincerity of the Christian profession and the wronging of worthy Athanasius some purposely out of an hereticall disposition some out of a mistaking of things being abused by cunning companions some for that they could no longer indure to stay in a strange countrey consenting to that which they should not haue consented vnto If it be said that
The eight was holdenat Constantinople about the difference betweene Ignatius and Photius and called by Basilius the Emperour as appeareth by the Appendix to the Acts of that councell collected out of diuerse Authors by Surius and extant in the second part of the third Tome of Councels set out by Binnius So that wee see all the Eight Generall Councels were called by the Emperours and not by the Popes which thing is so cleare and euident that our Adversaries dare not deny it but seeke to avoyde the evidence of the truth against which they dare not directly oppose themselues by all the shifts they can devise for first they say that though it be not so proper to the Pope to call Councels but that others may doe it ifhee assent vnto it or approue it yet that without his Mandate Assent or Approbation of such indiction and calling no councell is lawfull Secondly they say that the Emperours called councels by the authority of the Pope and thirdly that happily they presumed aboue that was fit forthem to doe Wherefore let vs see how they proue that they say That the right of calling Councels belongeth to the Pope and not to the Emperor and consequently that the Emperour may call none without his assent Bellarmine endeauoureth to proue in this sort They that meete in councels must bee gathered together in the name of Christ to be gathered in the name of Christ is to be gathered by him that hath authority from Christ and none hath authority from Christ to call together the Pastors of the church but the Pope onely therefore none but the Pope may call councels To this argument wee answere that indeed they must meet in the name of Christ who assemble in councels but that to meete in Christs name importeth not in the promise made by Christ a gathering together of them that meete by his authority And that the Cardinall can neuer proue that the Pope and hee onely is authorized to call together the Pastours of the churches That to bee gathered together in Christs Name importeth not to bee called together by publike authority as Bellarmine vntruely affirmeth it is evident by his owne confession in that hee acknowledgeth that the gathering together in Christs Name to which hee hath promised to joyne his owne presence may bee verified of many or few Bishops or Laymen priuate or publike persons about priuate or publike affaires whereas priuate men meeting about priuate businesses are not gathered together by any one hauing authority to commaund them but by voluntary agreement among themselues and therefore Andradius telleth vs that both by the circumstance of Christs speech and the commentaries of the holy Fathers it is euident that his wordes agree to euery meeting of such men as beeing joyned together in Faith and charity aske any thing of GOD and particularly produceth Chrysostome expounding Christs wordes as Calvine doth whom Bellarmine taxeth to wit that they are saide to bee gathered together in Christs Name whom neither respect of private gaine induceth nor the ambitious desire of honour inviteth nor the prickes ofhatred and envy incite driue forward whom the inflamed loue of peace the feruent affections of Christian charity impell and not the spirit of contention in one word they who meete to seeke out by force of diuine grace with common and heartiest longing desires sought and obtained what especially pleaseth Christ and what is true For they that come together to set forward and aduance their owne priuate designes and to serue their owne contentious dispositions and to deceiue miserable men with the glorious name of a Councell are by no meanes to be thought to come together in Christs name nor to hold Ecclesiasticall assemblies but such as are most pestilent and hurtfull of which sort they were which were holden heretofore in the time of Constantine and Constantius at Tyrus Ierusalem Antioch Sirmium and Seleucia and infinite other conuenticles of Heretiques to which that most aptly agreeth which Leo the Pope pronounceth of the second Councell of Ephesus to wit that while priuate causes were promoted and set forward vnder pretence of religion that was brought to passe by the impiety of a few that wounded the whole Church But sayth Bellarmine this note of meeting in the feare of God with desire of finding out the truth and doing good discerneth not lawfull Councels from other seeing all that meete in Councels pretend that they come together out of a desire of the common good and not for priuate respects and that therefore this is not to meete in Christs name which is strangely sayd of him as if lawfull Councels rightly proceeding in their deliberations might not bee discerned from other by any thing that other may pretend or as if this his silly argument might sway against the circūstances of Christs words and the Commentaries of the holy Fathers Wherefore passing from this first exception against his Argument wee secondly answere vnto it that Christ did not giue the power of calling Generall Councels to the Pope alone as hee alleageth and in what sort Christ committed his Church to Peter to be gouerned by him as likewise in what sence it is that Leo sayth Though there be many Pastours yet Peter ruleth them all we haue largely declared already So that from hence nothing can bee concluded to proue that Christ gaue the power and right of calling Generall Councels to the Pope alone And thirdly we say that though it be true that Christ did not leaue his Church to be gouerned by Tiberius Caesar an Infidell so continuing or to his successors like vnto him in Infidelity yet hee that promised to giue Kings to be nursing Fathers and Queenes to be nursing mothers vnto his Church left it to bee gouerned by those nursing Fathers and nursing Mothers which he meant in succeeding times to raise vp for the good comfort and peace of his faithfull people after that their faith patience and long suffering more precious then gold should bee sufficiently tryed in the fire of tribulation Wherefore let vs passe to the Cardinalls second argument which is noe better then the first For neither hath the Pope power either Ciuill or Ecclesiasticall to inforce all Bishops to bee present at such assemblies as hee shall appoint neither did the Emperours informer time want meanes to inforce all to come when they called for them And touching the present state of things wee are not so foolish as to thinke the right of calling generall Councels to rest in the Emperour hauing so little command as now hee hath but wee place it in the concurrence of Christian Princes without which no lawfull Generall Councell can euer bee had His third reason taken from the proportion of Metropolitanes and Patriarches calling Prouinciall and Patriarchicall Synodes holdeth not as I haue shewed before Neither that which seemeth of all other to bee strongest taken from the ancient
in appointing some selected men for the visitation of the rest Fourthly in joyning temporall menincommission with the spirituall guides of the church to take view of and to censure the actions of men of Ecclesiasticall order because they are directed not onely by Canons but lawes Imperiall Fifthly when matters of fact are obiected for which the canons and lawes Imperiall judge men depriueable the Prince when hee seeth cause and when the state of things require it either in person if he please or by such other as hee thinketh fitte to appoint may heare and examine the proofes of the same and either ratifie that others did or voyd it as wee see in the case of Caecilianus to whom it was objected that hee was a Traditor and Faelix Antumnitanus that ordayned him was so likewise and that therefore his ordination was voyd For first the enemies of Caecilianus disliking his ordination made complaintes against him to Constantine and hee appointed Melchiades and some other Bishoppes to sitte and heare the matter From their judgement there was a new appeale made to Constantine Whereupon hee sent to the Proconsull to examine the proofes that might bee produced But from his iudgmēt the complainants appealed the third time to Constantine who appointed a Synode at Arle All this hee did to giue satisfaction if it were possible to these men and so to procure the peace of the Church And though he excused himselfe for medling in these businesses and asked pardon for the same for that regularly hee was to haue left these iudge ments to Ecclesiasticall persons yet it no way appeareth that hee did ill in interposing himselfe in such sort as hee did the state of things being such as it was nor that the Bishoppes did ill that yeelded to him in these courses and therefore in cases of like nature Princes may doe whatsoeuer hee did and Bishops may appeare before them and submit themselues to their iudgement though in another case Ambrose refused to present himselfe before Valentinian the Emperour for tryall of an Ecclesiasticall cause Neither is it strange in our state that Kinges should intermedle in causes Ecclesiasticall For Matthew Paris sheweth that the ancient lawes of England prouided that in appeales men should proceed from the Arch-deacon to the Bishoppe from the Bishop to the Arch-bishop and that if the Arch-bishop should faile in doing iustice the matter should be made knowne to the King that by vertue of his commandement it might receiue an end in the Arch-bishops Court that there might be no further proceeding in appeales without the Kings consent From the power which Princes haue in causes Ecclesiasticall let vs proceed to the power they haue ouer persons Ecclesiasticall and see whether they be supreame ouer all persons or whether men of the Church bee exempt from their iurisdiction That they are not exempted by GODS law wee haue the cleare confession of Cardinall Bellarmine and others who not onely yeeld so farre vnto the trueth forced so to doe by the cleare euidence thereof but proue the same by Scripture and Fathers The Cardinals wordes are these Exceptio Clericorum in rebus politicis tam quoad personas quam quoad bona iure humano introducta est non diuino that is The exemption of Cleargy-men in things ciuill as well in respect of their persons as their goods was introduced brought in by mans law and not by the law of God Which thing is proued first out of the precept of the Apostle to the Romanes Let euery soule be subiect to the higher powers and addeth Therefore pay yee tribute For when the Apostle saith Let euery soule be subiect hee includeth Cleargy-men as Chrysostome witnesseth and therefore when hee addeth for this cause pay yee tribute he speaketh of Cleargy-men also Whence it will follow that Cleargy-men are bound to pay tribute vnlesse they be exempted by the fauour and priviledge of Princes freeing them from so doing which thing Thomas Aquinas also affirmeth writing vpon the same place Secondly the same is proued out of the Ancient For Vrbanus saith The tribute money was therefore found in the mouth of the fish taken by Saint Peter because the Church payeth tribute out of her outward and earthly possessions And Saint Ambrose saith if tribute bee demaunded it is not denyed the Church-Land payeth tribute Now if Vrbanus Bishoppe of Rome and worthy Ambrose Bishop of Millaine then whom there was neuer any Bishoppe found more resolute in the defence of the right of the Church say that tribute is not to bee denyed but payed vnto Princes by men of the Church and in respect of Church-land I thinke it is evident there is no exemption by any Law of GOD that freeth the goods of Church-men from yeelding tribute to Princes For touching that text where our Sauiour sayth vnto Peter What thinkest thou Simon of whom doe the Kings of the Gentiles receiue tribute of their owne children or of strangers And Peter answereth of strangers Whence CHRIST inferreth that the children are free brought by some to proue the supposed immunity of Cleargy-men to bee from GODS owne graunt Bellarmine sufficiently cleareth the matter For first hee sheweth that CHRIST speaketh of himselfe onely making this argument Kings sonnes are free from tribute as beeing neither to pay to their owne fathers seeing their goods are common nor to strangers to whom they are not subiect therefore himselfe being the Sonne of the great King of Kings oweth no Tribute to any mortall man So that when hee saide the children are free hee meant not to signifie that any other are free but onely that himselfe was free Secondly he rightly obserueth that this place would proue that all Christians are free from Tribute if it proued any other then CHRIST to bee so for all Christians are the sonnes of GOD by adoption and grace And Hierome writing vpon this place hath these words Our Lord was the Kings son both according to the flesh and according to the spirit descending of the stocke of Dauid and being the Word of the Almighty Father and therefore as being the Sonne of the Kingdome owed no tribute but because hee assumed the humility of flesh it behooued him to fulfill all righteousnesse but vnhappy men that wee are we are called after the name of Christ doe nothing worthy so great an honour He for the great loue he bare towards vs sustained the crosse for vs and payde tribute but we for his honour pay no tribute and as Kings sons are free from tribute These words are brought by some to proue the imagined freedome we speake of but first they are so far from prouing any such thing that Erasmus thinketh Hierome reprehended it and disliked it as a thing sauouring of arrogancy that cleargymen should refuse to pay tribute which hee saith is contrary to the conceit of men in our time who thinke it the height of all piety to maintaine
he bare to him gaue commandement that the election of the Bishop of Rome being resolued on the Bishops should presently proceede to the ordination of him without expecting any confirmation from the Emperour But the power of confirming the newly elected Bishoppe of Rome before hee might bee ordayned or execute the Bishoppely office was againe restored to Charles the great his successours Kings of France and Emperours of the West in more ample sort then it had beene before by Adrian the First which being againe taken from his successours by Adrian the Third was restored to Otho the First King of the Germanes Emperour of the West by Leo the Eigth From which time it continued till Gregory the Seauenth who though hee was glad to seeke the Emperours confirmation himselfe when hee first entred into the Popedome yet afterwards he disclaymed it as vnlawfull so condemning many of his Predecessours that had allowed and confirmed this part of Imperiall power vnder great paines and curses to fall vpon such as should euer goe about to violate the same After whose times other Popes reserued the whole power of electing the Romane Bishoppe to the Cardinalls alone as wee see the manner is vnto this day Thus writeth Onuphrius professing that hee carefully looked ouer all the auncient monuments of the Romane Church to finde out the certainety of these things Neither neede we to doubt of the trueth of that hee writeth yet for farther proofe least any man should doubt I will produce the reports of Historians the Acts of Councels to confirme that hee saith Platina in the life of Pelagius the 2d saith nothing was done in the election of the Romane B. in those dayes without the Emperours consent and confirmation and sheweth that the reason why Pelagius was created Bishoppe without the commaund of the Emperour was for that they could send no messenger to him the Citty being besieged And touching Gregory the First hee reporteth that when he was chosen Bishoppe of Rome knowing the Emperours consent necessarily to bee required in the election and constitution of the Bishoppe unwilling to possesse that place and roome hee sent vnto him earnestly intreating him to make voyde the election of the Cleargy and people which his suite the Emperour was so farre from graunting that hee sent to confirme the Election and to enforce him to take the Pastorall charge vpon him in that most daungerous and troublesome time Whereby wee see how farre the Emperours intermedled in the election and constitution of the Romane Bishoppes in those daies It is true indeede that the same Platina reporteth that Constantine admiring the sanctity vertue of Benedict the second sent vnto him a sanction that euer after all men should presently take him for Bishop without expecting the concurrence of the authority of the Emperour of Constantinople or the Exarch of Italy whomsoeuer the Cle◅rgy people and armies of the Romanes should chuse Not-with-standing this freed◅me and libertie continued not long for as wee may reade in the Decree◅ Charle◅ the Great and Adrian the first held a Synode in the Church of Saint Sauiour in Rome wherein met 153 Bishops religious men and Abbottes in which Synod Adrian with the consent of the Bishops there assembled gaue vnto Charles power to choose the Bishop of Rome and to order the Apostolicall See together with the dignity of being a Patrician or Nobleman of Rome and besides decreed that all Arch-bishoppes and Bishops in the Provinces abroad should seeke investiture of him and that no man should bee esteemed a Bishoppe or bee consecrated till he were allowed and commended by the King This Decree the councell published anathematizing all that should violate it and confiscating their goods yet did Adrian the third as Platina reporteth take so good heart vnto him that whereas Nicholas the first did but attempt such a thing rather then performe it hee in the very beginning of his Papall dignity made a Decree that without expecting the Emperours consent or ratification the election of the Cleargy Senate and People should bee good But Leo the Eight in a Synode gathered together in the Church of Saint Sauiour in Rome following the example of Adrian the first with the consent of the whole Synode restored vnto the Emperour that power and authority which Adrian the first had yeelded vnto him and Adrian the third had sought to depriue him of The wordes of that councell are these I Leo Bishop and seruant of the seruants of God with the whole Cleargy and people of Rome doe constitute confirme and strengthen and by our Apostolicall authority graunt and giue to our Lord Otho the first King of Germaines and to his successours in this Kingdome of Italy for euer power to choose a successour and to order the Bishop of this highest See Apostolicke as also Arch-bishoppes and Bishoppes that they may receiue investiture from him and consecration whence they ought to haue it those onely excepted which the Emperour himselfe hath graunted to the Popes and Arch-bishops and that no man hereafter of what dignity or religious profession soeuer shall haue power to chuse a Patrician or a chiefe Bishoppe of the highest See Apostolicke or to ordaine any Bishop whatsoeuer without the consent of the Emperour first had which consent and confirmation notwithstanding shall be had without money So that if any Bishop shall be chosen by the cleargy people he shall not bee consecrated vnlesse hee bee commended and invested by the fore-named King And if any man shall attēpt to do any thing against this rule Apostolicall authority We decree that he shal be subiect to excommunication and that if he repent not he shall bee perpetually banished or be subiect to the last most grievous deadly and capitall punishments Hence it came that when any Bishop was dead they sent his staffe and ring to the Emperour and hee to whom the Emperour was pleased to deliuer the same after a solemne fashion and manner was thereby designed and constituted Bishop of the voyde place Thus wee see how authentically vnder great paines and curses the Pope and councell yeeld that right to the Emperor subjecting all that euer should goe about to disanull their Decree to the great curse perpetuall banishment and grievous punishments Yet Pope Hildebrand who as if he had beene a fire-brand of hell set all the world in a Combustion disanulled this Law as impious and wicked and Victor Vrbanus and Paschalis succeeding him were of the same minde By reason whereof there grew a great dissention betweene the Popes and Emperours Henry the fourth and after him Henry the fifth challenging not onely the right of confirming the election of the Popes but power also to conferre Bishoprickes and Abbeyes by Investiture of staffe and ring as the Popes Adrian and Leo had yeelded and granted to Charles and his successours which thing also had beene enioyed by the Emperour for the space of three
that it is cleare and not denyed by vs that these widdowes made a kinde of promise and profession of continuing in widdow-hood when they were admitted to the Almes and seruice of the Church and that it was a fault not to be excused to shew themselues inconstant in this respect yet such was the tendernesse of the Church in auncient times knowing the weakenesse of the sexe as not to cast any snares vpon them or to tye them by the bond of any solemne benediction or consecration to a necessity of continuing in such an estate but shee thought good to leaue them to their owne diliberations and resolutions so that though they were wont to putte a kinde of sacred vaile on such virgins as voluntarily deuoted themselues to God yet Gelasius forbiddeth any Bishoppe to attempt any such thing as the vailing of a widdow If widdowes sayth hee out of the mutability of their mindes hauing made a kinde of profession of not marrying againe shall returne to marriage it shall be at their perill in what sort they will seeke to pacifie God seeing according to the saying of the Apostle they haue broken their first faith For as if haply they could not containe according to the Apostle they were no way forbidden to marry so hauing deliberated with themselues so to do they ought to keepe their promise of continent liuing made to God but wee ought not to cast any snare vpon such but onely to exhort them to do that which is fit by the consideration of the eternall rewards and punishments that God hath prepared for men according to their workes that soe wee may cleare our selues and make knowne what wee thinke and they may bee left to giue an accompt of that they doe knowing best their owne intention This was the Decree of this Pope and some other were of the same iudgment who admitted widdowes to no benediction but that of Penitencie nor suffered no other vayle but the vayle of penitents to bee put vpon them But it seemeth this course was not holden afterwards succeeding Bishops degenerating from the wise and discreet moderation of their Godly predecessors and laying heauier burthens on mens shoulders then was fit CHAP. 59. Of the maintainance of Ministers HAuing briefely run through all those things that concerne the different degrees orders and callings of them Almighty God employeth in the Ministery of holy things it remaineth that in the last place I come to speake of the maintainance of them That an honourable intertainement is due to the Ministers of God and disposers of his heauenly Treasures there neithes is nor can bee any doubt The light of Nature the sence of Piety and the Presidents of the Iewes and Gentiles before Christ and all Christian Kingdomes Nations and People since most clearely conuincing it Who goeth a warre-fare at any time sayth the Apostle at his owne charge who dresseth a Vineyeard and tasteth not of the fruite of it Who attendeth and feedeth a flocke and eateth not of the milke of it It is an Axiome most cleare and euident in the light of Nature that The labourer is worthy of his hire and the detaining of his wages is one of the sinnes that crye so loud that he that sitteth in heauen heareth them If this bee true in them that are imployed in any seruice businesse or worke in the world for the good of men how much more in respect of them that labour to procure their Spirituall and eternall good It is a small thing sayth the Apostle that we should reape your carnall things that haue sowne vnto you spirituall things therefore let him that is instructed in the word make him that instructed him partaker of all his goods The Galathians thought them-selues so much bound to the blessed Apostle Saint PAVLE by whose ministerie they were conuerted from Idolatry to serue the true and liuing GOD that they would haue plucked out their eyes to haue done him good perswading themselues they were noe way able to make recompence vnto him for all the good hee had done vnto them And the Apostle is bold to tell Philemon â— that he oweth himselfe vnto him This thing is so cleare and evident that I suppose no man will contradict any Part of that which hath been said yet notwithstanding it is not to bee dissembled that Wickliffe and some others let fall some inconsiderate speeches out of an immoderate dislike of the abuse of things in the Romane Church wherein all piety care of Religion and performance of pastorall duties being neglected by the most part of men nothing was sought after but riches honour and greatnesse accompanyed with excessiue and riotous expences to the great scandall of the World For the opinion of Wickliffe was that the Ministers of the Church ought to make no such claime to tithes possessions or lands or any other reward of their labours as may be pleadable in any temporall court of Iustice as each man doth to the things that are come to him by inheritance from his Fathers or by his owne purchase but that they should content themselues with the title of originall Iustice by vertue whereof that is due to euery good man that is fitting to him answerableto his condition merite and worthinesse This opinion of Wickliffe proceeded from a dislike of some-thing he conceiued to be amisse but knew not how to reforme And the censure of Gerson vpon this and the like Articles was right and good that they who proposed them had cause of offence at many abuses by them reprehended but that to goe about to reforme things out of order by such a course as those Articles imported was to east out one Deuill by another where-vpon hee sheweth that a golden meane is to bee followed betweene that immoderate flattery that gaue too much to the Pope and his Cleargy and caused them to forget that they were men and to encroach vpon the right and possession of all other men and that vile detraction that diminisheth the honour and reputation and taketh away the reward of worth and learning to the ruine of the Church and bringing in of all Barbarisme and confusion Wee say therefore that this position is to be rejected as contrary to the cleare evidence of Heauenly Trueth the light of Nature and the practise and Iudgement of all the world whether wee respect Iewes Pagans or Christians For is it so the Apostle himselfe disputing and determining the case that the Ministers of God by the rules of the Law of Nature that giuen by Moyses haue more right to a maintenance fitting to their worth and callings than the labourer hath to his hyre And are not all Christian Princes and Magistrates bound to force by their Lawes such as with-holde that which is thus due Nay may not the Church by her censures make them that are instructed to minister out of their temporall goods to such as instruct them Surely there is no doubt but they
what is yet wanting to the faithfull departed or to such as are aliue at the suite supplication of the holy Patriarches Prophets Apostles c. For seeing it is confessed by vs that the Saints in heauen doe pray for vs in a generality we may desire of God the graunting of such things as we or others need not only vpon our own suite but much more for that there are so many supplyants to him for vs not in earth alone but in heauen also though without sence or knowledge of our particular wantes So that there is nothing found in Chrysostome either touching prayer for the dead or invocation of Saints that maketh any thing for the confirmation of popish errours For neither doth Chrysostome in that Liturgie pray for the ease of men in Purgatorie neither doth he inuocate any Saint but calleth vpon God onely though not without hope of being heard the rather for that not onely the faithfull on earth but the Saints in heauen also make petition for him But Master Higgons asketh why I concealed these things To whom I answere that I did not conceale any of them For howsoeuer citing some other parts of Chrysostomes Liturgie to another purpose I had no reason to bring in these passages being altogether impertinent to my purpose and the matter in hand yet in other places I haue shewed at large the ancient practise in all these things and therefore this seduced runnagate whom Sathan the tempter hath beguiled had no reason to compare me to the Tempter leauing out certaine wordes in the text he alleadged vnto Christ. §. 5. IN the next place he obiecteth to vs the heresie of Aerius condemned by Augustine amongst many other impious heresies and Augustines conclusion that whosoeuer maintaineth any of the hereticall opinions condemned by him is no Catholicke Christian and telleth vs that this censure toucheth vs very neere but that I demeane my selfe plausibly and artificially to avoid the pressure of that difficultie which is too heauy for me to beare Whereunto I briefly answer that I demeane not my self artificially to avoid the force of any trueth which I esteeme value aboue all treasures in the world but in all sincerity vnfold those thinges which Papists seeke to wrap vp in perplexed and intricate disputes to the entangling of the Readers For I shew that the naming of the names of the departed the offering of the sacrifice of praise for them the praying for their resurrection publike acquitall perfect consummation and blisse in the day of Christ yea the praying for their deliuerance from the hand of hel the mouth of the Lyon the vtter deletion remissioÌ„ of their sins respectiuely to their passage hence first entrance into the other world are not disliked by vs and that thus far the general intention of the Church extended but that to pray for the deliuerance of meÌ„ out of hel or for the mitigation or suspension of the punishments that are in hel was but the priuat deuotioÌ„ of some particular men doubtfully eroneously extending the publicke prayers of the Church farther then they were meant and intended by her and that in this particular they fell from the trueth which if M. Theophilus Higgons shall deny justifie such kind of prayers for the dead we will be bold to call him by his new name Theomisus But he is desirous to know of me or any other without lies obscurities and circuitions whether Cyrill of Hierusalem concurring absolutely with the Papists in this point of prayer for the dead and Augustine agreeing with him fell away from the truth or not That he professeth himselfe an enemy to lies obscurities and circuitions the best sanctuaries of their euill cause I greatly maruell feare that if he giue ouer the aduantage which he and his companions are wont to make thereof this his first booke will be his last But in that he saith Cyrill of Hierusalem concurreth absolutely with the Papists in the matter of prayer for the dead and Augustine with him hee doth as beseemeth him for he vttereth lies and vntruthes which before vnaduisedly he condemned For first it is most certaine that Cyrill maketh but two sortes of men departing out of this life sinners righteous and that he thinketh as Chrysostome also doth and after them Damascene many other that wicked and sinfull men in hell may find some ease be relieued by the prayers of the liuing but of Purgatory he speaketh not Touching Augustine he dissenteth altogether from this opinion of Chrysostome Cyrill and Damascene thinketh that the prayers of the Church for such as excelled in goodnes are thanksgiuings to God for such as died impenitently in grieuous sins comforts of the liuing but no helpes of the dead for those that were neithâ—… exceeding good nor exceeding euill propitiations and meanes to obtaine fauour and remission But whether they of this middle sort be in any penall estate after death or whether by the mercy of God and working of his grace the prayers of the liuing accompanying them they bee freed from sinne and the punishment of it in the first entrance into the other world he resolueth nothing and therfore there was no cause why this good man reflecting as he saith vpon my assertion should bee amazed to behold such a repugnancie betweene these things to wit Augustine ran doubtingly into the opinion of Purgatorie and yet he affirmeth there is no doubt but that some sinnes are remitted in the other world and tâ—…at some soules may be relieued by prayer For in the iudgement of wiser men then Mastâ—…r Higgons these thinges imply no contradiction and therefore the Grecians admit the latter of them and yet deny Purgatory Yea in their Apologie touching Purgatory they say if there be remission of sinnes after this life there is no enduring of the punishments due to sin it being one thing to haue remission of a sin or fault and another to suffer the extremity of punishment it deserueth That there is therefore remission of sinnes of a middle sort of men after this life in the entrance into the other world Augustine made no doubt and to that purpose he alleadged the saying of Christ concerning the sinne that is neither remitted in this world nor the other from thence to inferre that some sinnes are remitted after this life But whether there be any Purgatory-punishments after this life or not hee was euer doubtfull as appeareth by sundry places in his workes where he saith Perhaps there is some such thing it is not incredible that there is some such thing and whether there be or not it may be found out or it may be hid neither will it follow that because he maketh three estates of men dying whereof some are so good that wee haue rather cause to giue God thankes for them then to pray others so ill that they cannot be relieued and a third sort that need our
commendation and commemoration then vsed was at the Altar but we haue no alâ—… 2. in the holy sacrifice but we admit no sacrifice 3. with intention to relieue the dead but we haue no such intention For answer whereunto I say briefly for he deserueth no large answer that we haue altars in the same sort the Fathers had though we haue throwne downe Popish Altars that wee admit the Eucharist to bee rightly named a sacrifice though we detest the blasphemous construction the Papists make of it And lastly that the Fathers did not intend to relieue all them they remembred at the Altar no more doe we that they accompanyed their friends soules going out of their bodies to stand before God with their prayers and good wishes that they prayed for their resurrection publique acquitall in the day of CHRIST perfit consummation and so doe we that they neuer knew any thing of Purgatory nor neuer prayed to deliuer any one froÌ„ thence no more doe we that therefore D. Humphrey might well impute phrensie to the Romanists as challenging the Fathers in this other points whereas they are destitute of all defence from them That which he interlaceth of froathy volumes in which we silly men for lacke of his direction spend our time is lesse to be esteemed then any bubble or froath vpon the water for all men know that this Church neuer wanted worthy men matchable with the proudest of the adverse Faction in the study of the Fathers Councels Histories and Schoolmen neither is there any decay of these kindes of study now thanks be giuen to God as both our friends enemies I thinke will beare vs witnesse Thus doth this Champion end the first part of his first booke hauing plaide his prizes very handsomely as you see §. 1. IN the second part first hee indeavoureth to proue the perpetuall visibility of the Church which he saith I teach sincerely and effectually though with some mixture of corruption in my Discourse concerning the same but telleth vs not what those corruptions be and therefore I know not what to say to him till I heare farther from him Secondly he laboureth to shew that the visible Church is free from damnable errour which we willingly yeeld vnto but that which he addeth touching the not erring of Generall Councels is not so cleare as it appeareth by that which I haue elsewhere noted out of Picus Mirandula and Waldensis There is extant an excellent conference between Nicholas Clemangis a certaine Parisian Schooleman touching this point wherein he vvilleth him coÌ„sideratly to think vpoÌ„ it lest as he thinketh it to be a matter of rashnes to affirme that Generall couÌ„cels may eâ—…re so likevvise it be not altogether free froÌ„ temerity rashnes pertinaciously to defeÌ„d that general couÌ„cels cannot erre vnles it vvere proued by most stroÌ„g authorities or certain reasons farther addeth that though it vvere most certainly proued that councels cannot erre yet it vvere not fit for them that meet in councels to rely vpon this persvvasioÌ„ lest vnder the shadovv vpoÌ„ the occasioÌ„ of this coÌ„fidence they might proceed vvith lesse coÌ„sideratioÌ„ and more lightly then they should but to make vs doubt that Councels may erre sometimes in their determinations he bringeth sundry reasons whereof one is that the most part of men that are in the Church Hee speaketh of the Church in his time are meerely carnall seeking the thinges of the world and no way sauouring the things of God or regarding the good of the Church that these men are reputed the wisest and most sufficient to manage the affaires of the Church that when Councells are to bee holden either they are chosen or put themselues into such imployments And consequently that things being carried in Councels by voyces there is little reason to expect any great good either for the due setling of the perswasion of men in matters of faith or the reformation of such thinges as are amisse in matters of Discipline and manners Whereupon hee telleth of the ill successe of the Councell of Pisa and of another called at Rome by Balthazar then Pope Into the midst whereof an owle came flying making an horrible noise and satte vpon a beame in the midst of the roome where the Synode was holden as shee had beene President of the assembly and could not bee made to giue place till shee was beaten downe dead yea concerning the Councell of Constance wherein the long-continued Schisme by reason of the Anti-pâ—…pes was ended and the peace of the Church restored hee saith that many thinges fell out in it which were not fruites of the spirit but workes of the flesh as contentions emulations dissentions sectes clamours out-cries mockings and the like But of the erring of Councels I haue else-where treated at large therefore will not insist vpon the repetition of the same thinges in this place Onely lette vs heare what master Higgons canne say for their not erring He thinketh to strike the matter dead with the resolution of Gerson a man as hee saith highly aduanced by me It is true that I esteeme of Gerson as of a most learned iudicious godly man that mourned for the confusions hee saw in the Church in his time that reproued many abuses gaue testimony to many parts of heauenly trueth then contradicted by those carnall men of whom Clemangis speaketh who counted gaine to bee godlinesse and scorned all that liued as beseemeth Christians traducing them as hypocrites and I know not what else Yet I thinke no man will inferre vpon any commendation that I haue giuen him that I must of necessity imbrace as true whatsoeuer hee saith Waldensis is a man highly esteemed by our Romanistes yet will they not allow his opinion that Councells may erre Alphonsus á castro Adrian the Pope and other who teach that the Pope may papally erre are highly prized by them yet will they not graunt that the Pope may erre as they teach but what is it that Gerson saith surely that Whatsoeuer the Pope and a Generall Councell of the whole Church determine must bee receiued as true It is true indeede that hee saith so but it appeareth by the words immediately following that he speaketh not of a Generall Councell consisting of the Bishoppes of the West onely such as was the Councell of Trent in our time But of a Generall Councell consisting both of Greekes and Latines and therefore he saith if the Grecians dissenting from the Latines in the article of the proceeding of the holy Ghost and not admitting the determination of the West Church shall say that the Councell that defined that the holy Ghost proceedeth from the Father and the son was not truely Generall that they were not duly called to the same and consequently that notwithstanding their dissenting they are not to be iudged pertinacious obstinate and subiect to the curse it were diligently to be considered what they would say or some fitting meanes were to
the true Catholicke Church as admit not all the things before specified so that I lay no foundation of Babell as this Babylonian is pleased to say I doe but pitying the breaches of Sion endeauour as much as in me lieth to make them vp that Hierusalem may be as a citie at vnity wit hin it selfe But the Romanistes indeede build Babell and their tongues are confounded euery one almost dissenting from other and that in most materiall and essentiall points Pighius and Catharinuâ—… haue a strange fancie touching originall sinne contrary to the Doctrine of other Papists Pighius is of Caluins opinion touching iustification Catharinus defendeth against the common tenent that men in ordinary course without speciall reuelation may be certaine by the certainty of Faith that they are in the state of grace yea M Higgons himself saith Our faith in Christ must be trustfull liuely and actiue by a speciall application of his merites vnto our selues as he was wont to preach in Saint Dunstans Church So vrging a necessity of special Faith which the Romanists condemne as hereticall in the Doctrine of our Church and innumerable like differences they haue yet all these are of one Church Faith Communion nothing it seemeth being necessary to the vnity of their Church but the acknowledging of the Supremacie of the Pope And yet which is most strange they that thinke he may erre they that thinke he cannot erre they that make him to be but Prime Bishop they that make him vniversall Bishop they that attribute to him power to depose Princes dispose of their states they that deny that hee bath any such power are of one the same Church But it is a Babylonicall Church §. 2. FRom the perpetual visibilitie vndoubted assurance the Church hath of holding the true Faith he proceedeth to shew our zeale in impugning condemning the opinion of Purgatory that yet notwithstanding the whole vniversal Church receiued it And thervpoÌ„ saith â—…he was misinformed by me others that the Greeks neuer intertained this doctrine that now he findeth that we erre not knowing or 〈◊〉 the truth assuring himselfe that howsoeuer some Greeks did not or do not admit the doctrine of Purgatory precisely vnder this name with some other circuÌ„stances yet the church of Greece generally doth retaine the thâ—…ig it selfe But whatsoeuer this goodfellow say to the coÌ„trary we know the Greek 〈◊〉 neuer 〈◊〉 the 〈◊〉 thing There is extant a most excelleÌ„t learned Apollogy of the 〈◊〉 〈◊〉 â—…o the couÌ„cel of Florence or Basil as it is thought In this apology first 〈◊〉 clearly 〈◊〉 that there is no purging after this life by â—…e especially materiall c 〈◊〉 〈◊〉 the Papists imagine Secondly they insâ—…te that some a longst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such as are of a middle condition and so depart hence are after death in a certaine obscurity without enioying the light of Gods countenance or holden as it were in a prison or in a state of sorrow till by the goodnesse of God and the prayers of the Church they be deliuered and thus much some professed in the Councell of Florence for there was a diuision amongst them Thirdly they incline to an opinion that the lesser sinnes of men dying in the state of grace are remitted after death without any punishment at all either by fire or in any other kind by the meere mercy goodnesse of God And whereas some bring proofes of remission of sinnes after this life thereby to confirme their conceit of Purgatory they say there is no agreement betweene remission and purging by fire and punishment for that eyther punishment or remission is needfull and not both and againe they confidently pronounce that neither Scripture nor the fifth Generall Councell deliuered vnto vs a double punishment or a double fire after this life This iudgment resolution they confirme proue by very excellent reasons authorities for first thus they argue It more beseemeth the goodnes of God to suffer no good though neuer so litle to passe away vnrespected vnrewarded theÌ„ to punish small sins offences but some litle good in them that haue great sins hath no reward because of the preuayling of the euil that is fouÌ„d in theÌ„ therefore smal euils in them that haue great works of vertue are not to be punished the better things ouercomming Secondly as is a little good in those that are mainely euill so is a little euill in those that are otherwise mainely good But a little good in those that are otherwise euill can procure no reward but onely causeth a difference in the degree of punishment making it the lesse therefore a little euill causeth no punishment but a difference in the degree of glory and happinesse which it maketh to bee lesse then otherwise it would bee whence it followeth that there is no Purgatory Thirdly either the wils of men departed hence are mutable or immutable if they be mutable then they that are good may become euill and they that are euill may become good whence it will follow according to Origens opinion that neyther the good are vnchangeably happy nor the the euill vnchangeably miserable but that men may fall from happinesse to misery and rise from misery to the heighth of all happinesse And soe wee shall make the punishments of all cast-awaies euen of the diuels themselues to be temporary as endeed supposing the mutability of the Will to continue after death iustly they may for the reason why in Iustice the punishment of sinne in the damned is to be eternall is because they are immutably vnchangeably and etâ—…nally euill if they bee immutable then are they not capable of any correction for he who is corrected is sette right by being brought to iust dislike and forsaking of that he formerly affected ill which chaunge from loue to hate froÌ„ liking to disliking from pursuing and following to forsaking and flying from cannot be found in a Will that is immutable Bonauentura disputeth the matter how afflicting fire purgeth the soule and answereth that some thinke that this fire besides the punishing vertue and power it hath hath also a spirttuall purging vertue such as sacraments haue which hee thinketh to be absurd especially seeing Gregory out of visions and apparitions of the dead sheweth that soules are purged in diuerse places and by diuerse other meanes as well as by fire and therefore there are other who thinke that what this purging fire worketh it worketh by punishing and afflicting which helpeth and strengtheneth grace that it may be able to purge out sinne Now punishment and affliction canne noe way helpe grace or strengthen it to the expulsion of sinne but in that by the bitternesse of it it maketh vs know how much it offendeth GOD and hurteth vs and thereby causeth a dislike of it or at least an increase of the dislike of it which dislike the Will cannot newly
some vnderstanding that the bread is therefore said to be made the body of Christ because where the Bread is the Body of Christ becommeth present others vnderstanding nothing but the order of succession whereby the body succeedeth is vnder the vailes of those accidents vnder which the Bread which they suppose to bee annihilated was before which opinion in substance Scotus followeth though in the manner of his speech hee seeme to decline it some admitting both the word and thing not wholly but in part as Durandus who thinketh the matter of the bread wine remaineth the forme onely changed some thinking the forme to remaine and the matter to cease Ockam saith there are 3 opinions touching Transubstantiation of which the first supposeth a conversion of the Sacramentall Elements the second an annihilation the third maketh the Bread to be so turned into the Body of Christ that it is no way chaunged in substance or substantially converted into Christs body but that onely the body of Christ becommeth present in euery part of the bread Cameracensis Gersons master professeth that for ought he can see the substantiall conversion of the Sacramentall elemēts into the body blood of Christ cannot be proued either out of Scripture or any determination of the Vniuersall Church and maketh it but a matter of opinion inclining rather to the other opinion of Con-substantiation And therefore in his iudgement it was not witnessed by a thousand a thousand persons of most holy life and profound knowledge testifying the truth thereof vnto death by a thousand a thousand miracles So that the thing which Gerson saith hath bin proued by miracles is the true presence of Christs body blood in the Sacrament the exhibition of thē to be the food of oursoules such a change of the elements in vertue grace power of containing in thē cōmunicating to vs Christs body blood as the nature of so excellent a Sacrament requireth This is the key which M. Higgons found to vnlock his vnderstanding that it might runne riot into all idle childish discourses But see the infelicitie of the man He was no sooner at libertie but presently againe he was incompassed brought into such a strait that either he must disclaime my book or his Protestanticall beleefe Yet did he not suffer himselfe long to bee so inclosed but full wisely chose rather to forsake the Religion hee was bredde in and which as a publique Preacher hee had taught others then to disclaime my booke Because as hee saith that Religion cannot bee good that is so falsely and absurdly defended by mee and all the cheefe Authors that euer applied their paines vnto that seruice Surely the poore fugitiue is greatly to be pittied as weake in vnderstanding and medling with things not fitte for him if hee doe that hee doth in simplicity or exceedingly to bee detested as a gracelesse person if he doe it as it is to be feared out of malice For what is it in my Booke that is so false and absurd as that the consideration thereof should make a man forsake his religion is not Transubstantiation one of the greatest mysteries of Popish religion as I haue said is that falsely deliuered by mee No but I say no miracle was euer done to confirme any thing defended by the Romanistes against vs and yet Gerson highly commended by mee saith many Miracles haue beene wrought for proofe and confirmation of that Transubstantiation which the Papists at this day beleeue and this is the falsitie and absurditie hee speaketh of That no miracle was euer wrought to proue the monstrous conceit of Popish Transubstantiation or any other Popish error shall stand good when heauen and earth shall be no more And if tenne thousand Gersons nay if so many Angells from heauen should affirme the contrarie I would not beleeue them much lesse Gerson a single witnesse in such a case This is then the absurdity that made him become a Papist that I commend Gerson and yet beleeue not euerything hee saith Truely this absurdity would neuer moue any but an absurd smatterer to alter his Religion For doth not Higgons himselfe admire Pighius Catharinus Contarenus and sundry other from whom he dissenteth in the matter of justification originall sinne and the certainty of grace Doth he not highly commend many that thought the Pope may erre that he is subiect to Generall Councells and may be deposed by them not for Heresie alone but for other enormous crimes also and yet I thinke hee will not be of their opinion So that though Gerson should thinke that the Transubstantiation which we deny was proued by miracles it were no such intollerable absurdity to commend him for much piety deuotion learning and vertue and yet to dissent from him in this point In the matter controuersed in former times in the Roman Church touching the conception of the blessed virgin were there not whorthy men on both sides did not the Patrons of her spotlesse conception pretend and alledge sundry miracles and visions for confirmation thereof yet was it no absurdity for Cardinall Caietan following the current of Antiquity to dissent from them how many worthy soeuer they were to call all their pretended miracles in question But indeed here is no such matter for Gerson is not so ill aduised as to dissent from his worthy Master confidently to affirme that a thousand and a thousand renowned for piety and learning by a thousand a thousand miracles gaue testimony to the opinion of the substantiall conuersion of the Sacramentall elements into the body blood of Christ which the Master of the Sentences the Author of the Ordinary glosse professe to be doubtfull and Caietan saith so many admitted not euen in his time But the onely thing hee affirmeth to haue beene confirmed by Miracles is that Christs body blood are truely present in the Sacrament that they are giuen to be the foode of our soules and that the outward elements are changed to become the body and blood of Christ which wee deny not though we dissent from the Papists touching the manner of the conuersion which they imagine to be substantiall to which opinion haply Gerson might consent as Cameracensis also did though he professed he could not see the deduction of it from Scripture or any determination of the Church and inclined rather to thinke that the substance of bread and wine remaine and that the body and blood of Christ become present together with them according to that of Cusanus who saith certaine ancient Diuines are found to haue been of opinion that the Bread is not substantially chaunged but that it is clothed vpon with a more noble substance as we hope to be clothed vpon with the light of glory our substance remaining the same it was and seemeth not much to dislike their opinion Thus wee see poore runnagate Higgons hath made a great out-cry when there
the conscience that they that whip themselues as some sectaries amongst the Papistes doe are to bee condemned and that the patient enduring of those crosses which God layeth vpon vs is more acceptable to God then these voluntary chastisements Hee condemneth Monkes intermedling with Secular or Ecclesiasticall businesses the superfluous pompe and Princely state of Cardinalls and Bishops making them forget that they are men that one man holdeth two or three hundred Ecclesiasticall liuings that the sword of excommunication is soe eâ—…ily drawne-out for trifles and the Lords of the Cleargy vse it for the maintenance of their owne state hee disliketh the Popes appointing of strangers to take cure of soules the varietie of Pictures and Images in Churches occasioning idolatry in the simple the number and variety of religious orders the canonizing of new Saints there being too many Canonized already the Apocryphall Scriptures Hymnes and Prayers in processe of time brought into the Church of purpose or ignorance to the great hurt of the Christian faith the diuersity of opinions in the Church as about the conception of the blessed Virgin and the like the intollerable superstition in the worshiping of Saints innumerable obseruations without all ground of reason vaine credulity in beleeuing things concerning the Saints reported in the vncertaine legends of their liues superstitious opinions of obtaining pardon and remission of sinnes by saying a number of Pater-nosters in such a Church before such an image the vrging of humane deuises more then the lawes of God and punishing more seuerely the breach of their owne lawes then the lawes of God the contempt of the holy Scripture which is sufficient for the gouernement of the Church and the following of humane inuentions which made the state of the Church to be meerely brutish the ambition pride and couetousnesse of Popes subiecting all vnto themselues and suffering no man to say vnto them Why do you soe though they ouer-turne the course of Nature their getting all into their owne hands by many crafty and ill meanes to the ouer-throwe of that order that should bee in the Church and therevppon sheweth that it was the opinion of men right wise and godly in his time that there beeing a Schisme in the Church and three seuerall pretenders challenging the Papall chaire it were good to take the aduantage of that difference and neuer to restore againe to any pope the vniuersall administration of the temporalities of the Church and the swaying of the jurisdiction of the same but that it were best that all things were brought backe to that state they were in in the times of the Apostles or at least in the times of Syluester and Gregory when each Prelate within his owne jurisdiction was permitted to gouerne such as were committed to him without soe many reseruations and exactions as haue been since brought in These things considered I suppose it will not seeme soe strange as Maister Higgons would make it that I bring in Iohn Gerson as a worthy guide of the Church in his â—…me and a man wishing the reformation of the same as farre as it pleased God to enlighten him though hee saw not all which other did in the same times or before or since Neither will it euer be proued that hee would haue disliked any part of the preâ—… reformation though hee condemned the inconsiderate positions of Wickliffe and though he held some opinions contrary to that which wee now teach For as Augustine said of Cyprian his colleagues erring in the matter of rebaptization that if they â—…d bin in his time when vpon full exact discussing of things it was resolued otherwise they would haue beene of another minde so surely if Gerson had liued in latter times when Learning reviued all sorts of ancient authors were brought out of the couerts of darknesse into the light and view of the world he would haue condemned many things which he did not as many other did both before Luther began to preach and since whom yet our Adversaries dare not traduce as Hereticks Which we are induced to thinke because himselfe professeth that the rent of the Church by reason of the three pretenders challenging the Papal chaire the calamity that followed the same brought many things to light that were not knowne before and was the occasion of much good and the finding out of many truthes fit and necessary to be knowne and in his booke De auferibilitate Papae in which hee sheweth many cases wherein the Pope may be deposed limited restrained o-haue obedience denyed vnto him he professeth he hath laide downe sundry considerations touching this matter to open the way to others to enter farther to find out more then he did as indeed we see Cusanus a Cardinall did who resolueth wholly with vs that the Pope is but onely prime Bishop amongst the Bishops of the world and that he is but onely in order and honour aboue others Yet let vs heare what Master Higgons can say to the contrary Gerson q saith he beleeued Transubstantiation approued the Masse admitted Purgatory invocation of Saints indulgences coÌ„munion vnder one kind therefore he could not wish the reformation that is now wrought by Luther and the rest Of Transubstantiation I haue spoken already shewed that many admitted the word that yet neuer beleeued the thing which our adversaries now professe as also what is to be thought of Gersons opinioÌ„ touching this point being the Scholler of Cameracensis who professeth that for any thing he can see Transubstantiation properly so named can neither bee prooued out of Scripture nor any determination of the Vniversall Church Touching the Masse wee must know that the holy Eucharist and blessed Sacrament of the body and bloud of Christ is named missa misse or masse à missis id est dimissis publica diaconi voce Catechumenis iisque qui Sacramentorum participationiidonei non erant that is for that after the prayers and readings of the Scripture before the consecration the Catechumens and all such as were not to communicate were dismissed and sent away the Deacon crying aloude Ite missa est that is Depart you are dismissed And euen in Gregories time the custome was that the Deacon after the reading of the Gospell pronounced those solemne wordes Si quis non communicat exeat that is If there be any that communicateth not let him goe out So that the Papistes haue no misse or masse if we speake properly for with them none are dismissed but all permitted to bee present and yet none communicate but the Priest whereas the name of masse was giuen to this Holy Sacrament for that none were permitted to be present but such as would communicate But to let goe this advantage there is no question but that Gerson allowed of the Sacrament of the Lords Body and bloud but I think it will hardly be proued that hee approoued the alteration of the auncient custome of the peoples
limits set and prescribed by Christ and the Church and professeth that the abuse of the Papall power which the flatterers of the Pope amplified enlarged and magnified beyond all measure gaue men occasion to thinke ill of the Pope and in the end to depart from him With whom Gerson agreeth saying that the Popes intermedling in some kindes and assuming more then was fit gaue occasion to the Grecians to depart from the Church of Rome writing to the Pope at their parting in this sort wee know thy power thy couetousnesse wee cannot satisfie liue by thy selfe So that I haue truely said whatsoeuer Master Higgons blattereth out to the contrarie that it was the pride of Antichrist that made all the breaches in the Christian world But saith Master Higgons Gerson maketh the forme of the Churches gouernment to be Monarchicall which thing is mainely opposite to the opinion of Protestants who will not admit the Pope to bee a Monarch in the Church It is true that Gerson maketh the gouernment of the Church to be Monarchicall but no otherwise but as the gouernment of the state of Venice is Monarchicall wherein the Duke is greater then any one Senator but subiect to the Senate and hath neither absolute negatiue nor affirmatiue therefore it is in truth and indeed according to his opinion rather Aristocratical thē Monarchical though he make it to be so in that amongst all the Bs of the world one is first and in order and honour before all other A head he maketh the Pope to bee as a president of a company not as an absolute commaunder Whereas saith Iohn Bachon the denying the Pope to haue an illimited power was condemned as hereticall in Marsilius of Padua Io. de Ianduno some say they were condemned because they denied him to haue an illimited power as head or chiefe of all Bishops and with the colledge of them and that it is not there defined that absolutely in and of himself he hath illimited power of making lawes and gouerning according to the same without the concurrence of his brethren But Gerson saith it is schismatical not to acknowledg with aldue respect the true Pope vndoubtedly known to be soe therefore he must needes be an enemie to the Protestanticall reformation We say no for let the Pope as Gerson teacheth him to doe disclaime the claime of absolute vncontroulable power infallibility of judgment right to dispose the Kingdomes of the world let him without particular intermedling suffer other Bishops to gouerne their owne diocesses as they did in the Primitiue Church without so many reseruations preuentions and appeales receiued from all parts of the world and wee will thinke as Gerson doth that as it is Schismaticall to impugne the gouernment of Bishoppes within their owne diocesses the superiorities of Metropolitans in their Prouinces and of Patriarches in their larger circuites so it is Schismaticall to deny the Bishoppe of Rome contenting himselfe therewith a primacie of order honour and a speciall interest in swaying the gouernment of the whole Church and managing the affaires thereof as first amongst the Bishoppes of the world Wherefore let vs hearken to Master Higgons his suite hee beseecheth vs to consider the resemblance and similitude of these thinges hee that reiecteth the Pope shall not be saued and hee that doth not hate him and the Popedome from his heart shall not bee saued the one of these sayings is Gersons the other Luthers thus saith Higgons they damne themselues mutually in a capitall point and exclude each other from possibility of saluation Wee haue according to Master Higgons his request diligently considered these things and doe finde that betweene these sayings in shew so opposite there is in truth and indeed no contradictions and that Luther and Gerson are farre from damning one another in this point as he falsely saith they doe for it is true as Luther saith that men are bound to hate the Papacie that is the claime of vncontrouleable and absolute power of infallible judgment and interest to dispose of the Kingdomes of the world euen in the judgement of Gerson himselfe and they both agree that for the preservation of order and peace men are bound to acknowledge the Papacie that is to yeeld to the Bishop of Rome a Primacie of order and honour if there be no other matter of difference nor no father claime made by him Neither is it communion with the Pope as prime Bishop that maketh a man a formall Papist as this formalist speaketh but with the vnjust claimes of the Pope So that Gersons communion with the Pope proueth him not a formall Papist and therefore though Master Powels judgement be of value M◅ Higgons may not vndoubtedly pronounce that Gerson is damned to the nethermost hell as he fondly saith he may neither can hee shew any good reason why wee may not truly say that Luther hath accomplished that reformation which Gerson desired therefore he might well haue spared his Risum teneatis amici insteed thereof intreated men to weepe for his pittifull ouer-sight and folly which he bewrayeth in the words immediatly following I will knit vp saith he this matter with the counsell of Gerson which he giueth to the spouse of Christ saying the Church must intreate the Pope the Vicegerent of Christ with all honour and call him Father for hee is her Lord head that she must not expose him to detractions c. Mr Higgons is wont to compare them to the Diuell who alledge any sayings of Fathers or Scriptures in shew making for them and leaue out that which followeth making against them if this course be right good as no doubt it is I will soone make the Reader know to whom Master Higgons is like in citing Gersons testimony against vs. For Gerson speaking of the respect that is due to CHRIST the Husband of the Church and his Vicegerent from her as his Spouse Wife hath these words I deliuer this first vnto thee that for the honour of CHRIST her husband the Church Synodally assembled or not so assembled ought to carrie herselfe towards the chiefe Bishoppe with reuerence and due respect in all louing sort if hee behaue himselfe towards her laudably nay if his entreating of her bee tollerable because in many thinges wee offend all and the judiciall sentence of Diuorce is to bee expected before hee bee cast off as hitherto the discretion of our Fore-fathers hath obserued towardes inferiour Bishoppes In the next place I deliuer vnto thee that the Church for the reuerence of CHRIST her husband ought to name his Vicegerent and him whom hee hath appointed her keeper Father and both in her selfe and her children to bee most ready to giue all honour and to yeelde all obedience to him as to her Lord and head and likewise to shew all due respect to the Romane Church as ioyned to her in a speciall degree of fellowshippe Neither is it
the notorious negligence of the Court of Rome in omitting to doe that which is fitte other to base corruption and therevpon sheweth that an appeale was put in on the behalfe of the Lords of Polonia to the next Generall Councell against which exception was taken that it was not lawfull to appeale from the Pope in any case or to decline his iudgement in matters of faith contrarie to the lawes of God and the decrees of the same Conncell and to the vtter ouerthrowing of all those thinges that were done in the Councell of Pisa and Constance in reiecting the pretenders and electing a new Pope professing that hee is well assured there will neuer be any reformation of the Church by a Councell without the presidency of a guide well affected and prudent stout and constant of which sort he insinuateth the Pope then beeing was not Thus wee see Gerson thought it no impiety in modest sort to taxe the Popes negligence and in most resolute manner to condemne as impious against the Lawes of God and man his pride in denying appeales from himselfe as if no man might decline his iudgement in matters of faith Which things being so let the reader iudge whether that one poore sentence of Gerson mangled and rent from that which went before and followeth after doe bring more aduantage to Master Higgons his cause then it doth preiudice the same when it is ioyned with the other parts of his discourse in the same place But thus doe these Madianites slay themselues with their owne swordes and turne their weapons vpon themselues to the vtter ouerthrow of their bad cause From this particular of the Popes supremacy wherein Master Higgons hath foyled himselfe and hurt his cause hee proceedeth to some generall euidences whence as hee saith it may be proued that Gerson neuer fauoured the Protestanticall reformation The first is for that speaking of the Romish Church he saith Wee must r◅ue the certainty of our faith from it The second for that hee preached zealously at Constance against the articles of Wicklife and the Bohemians For answere to the first of these allegations the reader must remember that Gerson doth clearely resolue that the Pope may erre not onely personally but Episcopally and iudicially also and consequently that wee must not ground our faith vpon his resolutions as certaine and vndoubted The like may be said of the Romane Church that is the Romane Diocesse Prouince or Patriarchship for if it haue any more infallibility of iudgement then other particular Churches it hath it from the Bishoppe which it cannot haue seeing he is not free from errour himselfe the meaning therefore of Gerson is not that wee may or must take whatsoeuer the Romane Diocesse Prouince or Patriarchship deliuereth vnto vs to be vndoubtedly true but speaking of the Indians who are Christians and yet doubting whether they hold the faith of Christians sincerely or not hee saith it may be feared least they doe not seeing ◅ey are diuided from the Roman Church from which the certainty of faith is to ◅e sought to shew that the truth certainty of faith is to be sought in the vnity of the vniuersal or Catholique Church the beginning being taken frō that which of all others is the first and chiefest and hathhitherto beene most free from damnable heresies For otherwise that he is no way resolued that the determinations of the particular Roman Church Diocesan Provinciall or Patriarchicall doe absolutely binde all to receiue them it is most cleare and euident in that in his discourse of the meanes of procuring vnitie betweene the Greekes and Latines one speciall cause of the breach betweene them being the determination passed by the Latines touching the proceeding of the Holy Ghost without the consent of the Greekes he wisheth men to consider whether as we are wont to say of the Articles of Paris that they binde none but such as are within the Diocesse of Paris so it may not be saide that the determinations of the Latine Church binde none but those that are within the compasse of the same which he could not nor would not doe if he thought the infallible direction of all the rest to bee in the Romane Church alone and that all euery-where were bound to receiue as vndoubtedly true whatsoeuer it deliuereth as the Romanists at this day doe thinke Besides this it is to be obserued that by the name of the Romane Church the person of the Pope whom the Romanists name the Virtuall Church is not meant nor the Diocesse or Prouince of Rome alone but the whole Latine or West Church subiect to the Bishop of Rome as Patriarch of the West which wee are perswaded neuer yet erred from the Faith but had alwayes in it many worthy men professing and maintaining the trueth of Religion howsoeuer some erred damnably in the midst of it and a separation be now growne betweene the true members of that Church and such as were but a faction in the same So that that which Gerson hath of fetching the certainty of our faith from the Church of Rome proueth not that hee would haue beene an enemy to the Protestanticall reformation for he speaketh not of our fetching the certaintie of our Faith from the Pope or Court or Diocesse of Rome but of the Indians fetching the certainty of their Faith from the Roman that is the Westerne Church But that he neuer thought that all Christians and Churches of the West are to fetch the certainty of their Faith from the Pope or Court of Rome it is evident In that he commendeth the French King that condemned the heresie of Iohn the two and twentieth touching the soules not seeing God till the Resurrection with sound of trumpets the Nobles and Prelats of France being present and beleeued rather the Vniuersitie of Paris then the Court of Rome Neither is the next proofe of Gersons preaching against the Articles of Wickliff and the Bohemians any better then this for hee preached against such Articles as were brought to the Councell of Constance by the English and Bohemians now those Articles were many of them impious and hereticall nay hellish and blasphemous in such sort as they were proposed by them that brought them as that God must obey the Diuel that Kings or Bishops if they be reprobates or if they fall into mortall sinne cease to be Kings or Bishops any longer and that all they doe is meerely voide whereas Wickliffe neuer deliuered any such thing nor had any such impious conceipt as they sought to fasten on him neither is it to be maruailed at that impious things were falsly slanderously imputed to him seeing we are wronged in like sort at this day For there are who shame not to write that we affirme God to be the author of fin that we teach that God doth sin that man sinneth not that God onely sinneth and that God is worse then the diuell with many other like
hellish blasphemies which we accurse to the pit of hell many things no doubt were written by Wickliff in a good godly sense which as they were wrested by his Adversaries were heretical damnable For example it is a damnable heresie to think that Kings Bishops cease to be that they were if they fall into mortal sin or that reprobats cānot be truly Kings or Bishops neither did Wickliff euer hold any such opiniō but as Iohn Hus shewed he thought that godles persons howsoeuer officio in office place they be Kings Bishops yet merito that is in merit they are neither because they are vnworthy to be either and are of such quality as that if GOD would take the forfeiture they might iustly bee depriued not of dignitie alone but of life and beeing also Now then this is the goodly Argument which Maister Higgons frameth Gerson condemned such hereticall and impious Articles as were presented to him and other assembled in the Councell of Constance as taken out of the writings of Wickliffe and disliked some other that were indeed his and might haue a good sense because they were deliuered in a dangerous forme of speech as likewise such as rather bewrayed his too passionate dislike of things amisse carrying him too farre into contrary extremities then an aduised and wise consideration of the meanes whereby they might bee amended therefore hee would neuer haue allowed that reformation of religion that now is This Argument I thinke will not holde because we also condemne many of the Articles attributed to Wickliffe noe lesse then Gerson and yet are no enimies to the Protestanticall reformation as Maister Higgons calleth it But Maister Higgons sayth I must needes be found contrary to my selfe in that I acknowledge Wickliffe Husse Hierome of Prage and the like to haue beene the worthy seruants of Christ and holy Martyrs and confessours and yet praise Gerson as a worthy guide of Gods Church and one that desired the present reformation who consented to the condemnation of Wickliffes Articles We are wont to say Distinguish times and the Scriptures will soone be accorded so let Maister Higgons distinguish aright things that differ one from another and this seeming contrariety will bee found to bee none at all For Wickliffe Husse might be worthy seruants of God in that they reproued the intollerable abuses of those times which Gerson neuer approued and yet Gerson though as zealous and religious as eyther of them might condemne as impious some positions falsely imputed to Wickliffe not knowing but that they were his and dislike other that indeede were his as not deliuered in such sort and such formes of words as was fitte or sauouring of too much passion and violence and therefore like a right wise and moderate man he interposed himselfe betweene Wickliffe and such as he was opposite to disliking the one sort as attributing too much to the Cleargy and the other as detracting too much from it Touching Iohn Husse and Hierome of Prage I could neuer yet finde in what point of faith they dissented from the Doctrine of the Church then constantly resolued on but they bitterly inueighed against the ambition pride couetousnesse and negligence of the Cleargy they vrged the necessity of oftner preaching then was vsuall in those times and desired to haue the Communion in both kindes according to the ancient custome of the Primitiue Church and could not be induced simply and absolutely to condemne the articles of Wickliffe but thought many of them might carry a good sence and that the author of them was a man that carried a good minde how-soeuer hee might faile in some things Neither was there any matter worthy of death proued against them but they were vniustly charged with things they neuer thought of so that Luther said truly that they were Murderers and seauen times Heretickes that condemned the innocent men Iohn Husse and Hierome of Prague For it is most euident to any one that will consider the acts of that Councell that things were carried in it in a most violent and tumultuous manner with clamours and out-cries against those poore men standing in their iust defence clearing them-selues from any thing their Aduersaries themselues accounted to bee hereticall And particularly concerning Hierome of Prage it appeareth the Cardinalls that were cheefe Presidents of that Councell sought all possible meanes to lette him goe free as Pilate did to acquite Christ but the crye of the multitude preuailed And therefore I thinke it will not bee easily proued by Maister Higgons that Gerson had any hand in the turbulent and furious proceeding against the persons of these men howsoeuer he might mislike some things which they were charged with So that hee is neither pronounced to be an Hereticke nor a murderer by Luther as Maister Higgons vntruly sayth hee is What manner of proceeding there was in the Councell Gerson himselfe reporteth shewing his dislike of the courses holden in it and confessing that many intollerable things were done there which neither could nor would haue beene indured if men had not beene content to endure any thing in hope of vnitie and peace after soe many calamities of the Church most pittifully torne and rent in sunder by the former Schismes There is onely one thing more remaining in this chapter that toucheth Me that is that speaking of the tyranny of the See of Rome such as withheld the truth of God in vnrighteousnesse being named Christians serued Antichrist I adde as Bernard complained of some in his time in which addition Maister Higgons chargeth Mee with fraudulency saying that I goe about to make the world beleeue that they against whome Iohn Husse Hierome of Prage and the rest opposed themselues serued Antichrist euen by the verdit of Saint Bernard himselfe If Bernard say not expresly that many euen exceeding many so that they were without number of the pretended friendes and louers of the Church of Rome and such as possessed high places of rule and gouernement in the same serued Antichrist lette him charge Mee with ill dealing at his pleasure but if hee doe let Maister Higgons know he hath wronged Mee in a very high degree Let vs heare therefore what Bernard will say Woe sayth he to this generation because of the leauen of the Pharizees which is hypocrisie if yet it may be named hypocrisie which in respect of the greatnesse of it cannot and in respect of the impudencie it is growne vnto seeketh not to be hid A filthy rotten running soare secretly passeth along thorough all parts of the body of the Church the more largely the more desperately it spreadeth it selfe and the more inwardly the more dangerously for if an open ene◅ by professed heresie opposing himselfe should rise vp hee would be cast out an◅◅iolent enemie should seeke to oppresse the Church Men would hide themselues from him but now whom should the Church cast out or from whom should she
Pope sought to ouerthrow the order of the Ecclesiasticall Hierarchie to encroach vpon all Bishoppes and guides of the Church and to vsurpe such an illimited vniversall and absolute authority as no way pertained to him feared not to call him Antichrist to compare him and his Courtiers to that Behemoth that putteth his mouth to the Riuer of Iordan thinking he can drinke it vp to pronounce that it is most true that before his time was said of him and his execrable Court Eius avaritiae totus non sufficit orbis Eius luxuria meretrix non sufficit omnis That the Church was holden in Babylonicall captivity by this Antichrist and that her deliuerance would neuer be wrought but by the edge of the sword that must be bathed in blood This is the true report concerning Grosthead in all which there are neither fictions nor exaggerations as Higgons pretendeth by which it is evident that there was as little Communion between the Pope challenging as he did then and doth now infallibility of judgement vniversality of illimited and vncontrouleable power right to dispose the Kingdomes of the World as there is betweene light and darknesse the Temple of God and Idols CHRIST and Antichrist So that he was no Papist seeing he ouer-threw the Papacie and if in any thing he erred as liuing in corrupttimes it is not to be marvayled at neither did his errour in some particular thing so much prejudice his piety and sanctity as that he may not bee called a worthy and renowned Bishop seeing hee held the foundation and stroue for the truth as farre as hee knew it euen to death And therefore the exceptions of the Author of the booke of the Three Conversions against Master Foxe touching this Bishoppe and some other mentioned by him and recorded in the number of Martyrs and Confessors are little to be regarded for that men might be members of that true Church whereof we are holding the foundation and carefully seeking out and maintaining the truth as farre as they knew it though they were otherwise perswaded in some things then either Master Foxe or we are which need not to seeme strange to Master Higgons nor any other of that side seeing they thinke many to haue beene members of their Church and Catholiques that dissented from them in all the questions concerning the Pope to which all other as Master Higgons telleth vs are subordinate and besides in the questions of originall sin free-will justification merite satisfaction the number of the Sacraments and sundry other like things Thus wee see how zealously Grosthead the worthy renowned Bishop of Lincolne opposed himselfe against the tyrannicall vsurpations and incroachments of the Pope and feared not to call him Antichrist for the same Neither was he alone in this opposition but we shall finde that the whole state of England after many complaints against the Popes incroachments vsurpations and tyrannicall intermedling in things no way pertaining to him to the ouerthrow of the Hierarchy of the Church told him in the end that if these courses were continued they should bee forced to doe that which would make his heart to ake Thus faith Mathew Paris at last the poore Church of England that had bin long vsed as an Asse to carry the Popes burdens in the end grew weary opened her mouth as Balaams Asse did to reproue the folly of the Prophet that not without just cause in the judgement of all the world for howsoeuer the church of Rome challenged to be the Mother of all churches and the Popeto be the Father of all Christians yet the one proued a cruell stepmother the other an vnkind vnnaturall Father so that they both lost the hearts of all men But what did the Pope vpon the complaints of so great a church nation as this of England did he ease her burthens or any way listen to her most reasonable suits no verily but was so vnmercifull as the same Paris testifieth that hauing so sore beaten vs he beate vs againe in more cruel sort then euer before onely because we cryed therefore let him not be angry with vs because we haue kept our word with him that neuer kept any with vs haue indeed done that which maketh his heart to ake as our fore-fathers threatned him long before these groanes of our wrōged Mother her often renewed bitter complaints before any was found to worke her deliuerance doe iustifie that which we haue done to be no more then in duty we stood bound to do neither is there any better proofe of the goodnes of our cause then that that which we haue done in the reformation of the church was long before wished for expected fore-tolde by the best men that liued in former times in the corrupt state of the church But because Mr Higgons is pleased to tell vs that if there be no better proofe the cause is bad the patrons worse because these best men we speak of will not speake for vs I will take a litle paines to shevv the goodnes of this proof vvhich I doubt not but the Reader vvill find to be better then that Mr Higgons or any other of his Romanists shall euer be able to vveaken it All that vvhich vve haue done in the reformation of the church cōsisteth in 3 things the first is the condemning of certain erronious opiniōs in matters of doctrine the 2d the shaking off of the yoake of Papall tyranny the 3 the remouing of abuses superstitious observatiōs Novv then if it be proued that the best best learned in former times thought as vvee doe in matters doctrinall that they complained of the heauie yoake vvhich the Pope laide on them and desired the remoouing of such abuses as vvee haue remooued I thinke this proofe vvill bee found very strong and good I vvill therefore first beg◅ vvith matters of doctrine and so proceede to the other points not intending to run through all the controversed points of doctrine but some onely for example and because the question is onely of the judgment of men liuing in latter times in the corrupt state of the Church vnder the Papacie I will passe by the Fathers and speake of such as liued since their time Touching the Canon of Scripture which is the rule of our faith wee deny the bookes of Tobit Iudith Ecelesiasticus Wisdome Machabees the song of the three Children and the story of Bell and the Dragon to bee Canonicall Scriptures So did Hugo de Sancto Victore Richardus de Sancto Victore Petrus Cluniacensis Lyranus Dionysius Carthusianus Hugo Cardinalis Thomas Aquinas Waldensis Richardus Armachanus Picus Mirandula Ockam Caietan and Driedo to say nothing of Melito Bishop of Sardis Origen Athanasius Hilarius Nazianzen Cyrill of Ierusalem Epiphanius Ruffinus Hierome Gregory and Damascen Here wee see a cloud of witnesses deposing for vs. And what better proofe of the goodnesse of our cause canne there be then that so
the Trueth whom hee giueth vp into a reprobate sence Secondly in opposition to that which I alleadge hee vndertaketh to proue there were no such differences betweene the Ancient as those betweene the followers of Luther and Zuinglius but demeaneth himselfe like a false gamester for whereas I place the differences and conflictes betweene Epiphanius and Chrysostome in the front as hottest and most violent the one of them refusing to pray with the other the one challenging the other for manifold breaches of Canons and the one professing he hoped the other should neuer die a Bishop the other that he should neuer returne to his country aliue both which things fell out according to their vncharitable wishes desires Epiphanius dying by the way as he was returning home and Chrysostome being cast out of his Bishopricke and dying in banishment he scarce taketh any notice hereof but saith only the differences betweene Luther and Zuinglius exceeded the conflicts betweene Chrysostome and Epiphanius which yet I thinke hee will hardly proue Touching Ruffinus and Hierome it is certaine the one of them charged the other with heresie and vsed most bitter speaches one against another to the great scandall of the world The differences betweene Augustine and Hierome were carried more temperately neither doe I say they exceeded in passion as Luther and Zuinglius did yet did Augustine charge Hierome with taking on him the Patronage of lying and affirming that the Authours of Canonicall Scriptures lyed in some passages of the same the consequence whereof he thinketh to bee most dangerous and damnable Besides this they differed about the ceasing of the legall obseruations so that their differences were greater then those of Luther and Zuinglius if they had rightly vnderstood one another Yet will Master Higgons shew a great difference betweene the differences of the Auncient and those of Luther and Zuinglius First because Chrysostome and Epiphanius Hierome and Ruffinus had an ordinary vocation whereas Luther and Zuinglius are supposed to haue beene raysed vppe extraordinarily Secondly for that they quarrelled onely about the bookes of Origen and the improbation thereof but the differences betweene Luther and Zuinglius were founded originally in matters of faith pertaining to the necssity of saluation Thirdly in respect of extent in that their differences were not the differences of whole Churches as these are and of duration in that their divisions were soone extinguished but these are propagated in succession and increased with continuall addition To euery of these pretended differences I will briefly answere first to the first that we neuer thought that Luther and Zuinglius had an extraordinary calling as the Apostles other sent immediatly of God had but that God stirred and moued them extraordinarily with Heroicall resolution to vse that ordinary ministeriall power which they had receiued in the corrupt state of the Church for the reprehending and reforming abuses in the same and therefore they might be subiect to errours and infirmity as Chrysostome and Epiphanius were notwithstanding any thing wee say or conceiue of them To the second wee say Master Higgons sheweth himselfe in it either faithlesse or ignorant For we know Epiphanius was an Anthropomorphite that hee was willing for that cause to condemne the bookes of Origen wherein this grosse errour is condemned besides took part with Theophilus Bishop of Alexandria who though hee were of another minde yet fained himselfe to be an Anthropomorphite to condemne the bookes of Origen as contrary to that conceipt deposed Chrysostome for which his temerity hee was anathematized by the Church of Rome if we may beleeue Nicephorus Neither were these the priuate differences of particular men but of the greatest Churches of the world as Chrysostome confesseth in his Epistle to the Bishop of Rome saying that all the Churches euery-where by reason heereof were brought vpon their knees Touching Ruffinus it is evident that he was challenged for fauouring the heresies of Origen whose workes he translated so that it was no matter of circumstance but of substance in highest degree about which Hierome he calumniated one the other for proof heereof Anastasius Bishop of Rome writing to the Bishop of Hierusalem touching Ruffinus saith he had so translated the books of Origen out of Greek into Latin as that he approued the errors contained in them was like a man that consenteth to the vices faults of other men Yea Hierome feared not directly to pronounce him to be an Hereticke and more blinde then a Mole We reade that in the time of the first Councell of Ephesus called for the suppressing of the heresie of Nestorius there grew most bitter contentions betweene Cyrill of Alexandria and Iohn of Antioch so that the Churches subiect to them were deuided one from another in such sort that they Anathematised one the other imputing heresie each to other yet were they in truth and indeede of the same judgment and in the end it was found that these contentions grew out of dislikes mistakings and mis-constructions of things well meant but not so taken The like may be sayd of Theodoret who notwithstanding all the conflicts betweene him and Cyrill and the condemnation passed vppon him as if hee had beene an Hereticke was in the end found to be an Orthodox by Leo and the Bishoppes of the West and vppon a full and cleare declaration and profession of his faith receiued as a Catholicke Bishoppe into the Councell of Chalcedon Gregory Nazianzen in his oration made in the praise of Athanasius sheweth that there was a maine diuision of the Christians of the East and the Romanes or those of the West the one part suspecting the other of heresie vpon a meere not vnderstanding one another the Romans professed to beleeue that there are three persons in the blessed Trinity but could not bee induced to acknowledge three Hypostases whence the Orientall Christians thought them to bee Sabellians who thought that there is but one person in the Godhead called by three names on the otherside the orientall Christians professed that they beleeued three Hypostases in the God-head but would not admitte three persons whence they of Rome thought them to bee Arrians who beleeued that there are three distinct substances in the God-heade the word Hypostasis in the Schooles of secular learning importing substance as Hierome noteth but Athanasius perceiuing that they differed not in iudgment and that the Greekes meant the same by their Hypostases that the Latines did by their name of Persons left them free for the manner and forme of speech and made a peace betweene them by letting them know they all meant one thing though they expressed the same differently whereas otherwise it was to bee feared they would haue beene diuided with endlesse diuisions about these fewe Syllables About this matter Hierome liuing in the East parts wrote to Damasus Bishoppe of Rome his wordes are these They vrge vs to acknowledge
himselfe may we not tell him he doth so Shall it be lawfull for Theoph Higgons to vse al words of disgrace that he can deuise against Luther Caluin men of as good worth as the Cardinall may no man say any thing to the Cardinall because he is a Cardinall How much soeuer he forget himselfe truly I am not ignorant that these ministers of Antichrist take very much vpon them For as Clemangis long since feared not to write their spirits are so high lofty their words so swelling their behauiour so insolent that if a Painter would paint pride he could not do it better then by representing to the beholders the forme figure of a Cardinall which kind of men though they were originally of the inferiour clergy yet together with the increase of the pompe of the See of Rome grew so great enlarged spread out their Phylacteries in such sort that they despise as farre inferiour to them and much below them not Bishops alone whom in contempt they vse to call petit Bishops but Patriarches Primates Archbishops also almost suffering themselues to be adored and worshipped of them and yet not content therewith seeke to be kings fellowes for the maintenance of which their imagined and fained greatnesse like wild Boares they made hauocke of the Vineyards of the Lord of hoastes Thus wrote he almost 200. yeares since but Gods name be blessed for it these wild Boares haue beene well hunted out of many parts of Christendome since that time But Maister Higgons as if he meant to make an oration in the praise of his Cardinall to reproue as he saith the temerity of such as steepe theis pens in gall and wormewood to vent malicious vntruths against this happy man commendeth him for his intellectuall and morall parts setting them out at large in the particulars and as his manner is to cast in things sodainly without all cause or reason that are no way pertineÌ„nt he telleth of a crime which I lay vnto him and though I pardon him yet so vncourteous he is that hee sayth I do it in malice The crime as hee will haue it called is this I charge Bellarmine that hee forgetteth himselfe very strangely in his discourse touching the notes of the Church in that in the former part of it he denieth truth of profession or Doctrine to be a note of the Church and in the latter maketh Sanctity of doctrine or profession which he defineth to be the not contayning of any vntruth in matter of faith or vniust thing in matter of manners and conuersation to be a note of the Church Betweene which two assertions as I thinke there is a manifest contradiction For if truth of doctrine and profession and Sanctity of doctrine or profession bee all one as I thinke they will be found to bee then to say truth of doctrine and profession is no note of the Church and to say Sanctity of doctrine or profession is a note of the Church as Bellarmine doth is to vtter manifest contradictions This is the want of memory I find in Bellarmine for which Maister Higgons who amongst other good naturall parts commendeth him highly for tenaciousnesse of memory is offended with Me. But because he is become so jealous of his Cardinals Honour I will shew him another Scape or two in this kind In the former part of his discourse touching the notes of the Church he denieth Sanctity or purity of doctrine free from error to be a note of the Church because it may be found in a false Church for that Schismatickes who are only Schismatickes pertaine not to the true Church whose profession notwithstanding is free from all error as was the profession of the Donatists and Luciferians in the beginning and yet in his latter part he maketh this purity from error a note of the Church In the former part he denyeth it to be a note because it agreeth not inseperably to the true Church as notes should doe seeing the Churches of the Corinthians had it not and yet in the latter part he maketh this purity of doctrine to bee a note of the Church In the former part hee will haue nothing to be a note of the Church that may be claimed or pretended by any but the true Church and thereby excludeth purity of profession which is claymed by all mis-beleeuers and yet in the later admitteth it notwithstanding any challenge Heretickes or Mis-beleeuers make vnto it By this which hath beene said I hope it doth appeare that Maister Higgons had little reason to charge Mee with want of conscience in accusing Bellarmine But for want of ciuilility of manners and respectiue demeanor towards his person whereof hee complaineth let him know that if he inuolue himselfe in infinite contradictions as hee doth if he wrong vs and the Princes People and States of our profession by hellish and diabolicall slanders as he doth if he basely abuse Luther Caluine Bucer Melachthon and others his equalls in merit and esteeme if he set his face against heauen and open his mouth to the dishonour of our late Soueraigne of famous memory and his most excellent Maiesty now regnant as he doth we will be bold to cast this dirt into his face againe if he were a better man then all Master Higgons his base and slauering commendation of him can make to be §. 2. HEre Master Higgons leaueth me and passeth to D. Morton yet so good a will he hath to say something against Me though neuer so idlely that within two or three pages hee returneth to Mee againe and chargeth Mee full wisely with perplexing and involving my selfe in manifest contradictions The first contradiction he would force vpon Me is this The Elect notwithstanding any degree of sinne which they runne into retaine that grace which can and will procure pardon for all their offences and yet sometimeâ—… there is nothing found in the Elect that can or doth cry to God for pardon It is strange truly that such as Higgons is should be permitted to play the fooles in print as they doe But our Adversaries know it is good to keepe men busied in any sort and that the greatest part of their Adherents will applaud any thing though neuer so senselesly written against vs For otherwise I know they cannot but laugh at the serious folly of this their Novice in this passage For Ineuer say the Elect haue alwayes in theÌ„ that grace that can and will procure them pardon for all their sinnes and offences as hee chargeth Me but that the Elect called according to purpose haue that Grace that excludeth sin from raigning and that this Grace once had by them is neuer totally nor finally lost Now what contradiction is there betweene these propositions The Elect at sometimes to wit before they be called haue nothing in them that cryeth for pardon and remission of their sins and the Elect after they are once called according
not precisely in that they were Apostles as they reported the precepts of CHRIST deliuered the Doctrine of faith but by vertue of their pastorall power in generall common to them with other Pastors of the Church though in that they were no ordinarie Pastors but Apostles they had absolute infallibilitie could make no lawes or constitutions but good profitable in which respect no other are equall to them So that the Pastors of the Church now haue that power by which the Apostles made their Ecclesiasticall constitutions touching order comelinesse but not with like assurance of not erring in making or reversing such lawes therefore the Treatiser cannot from hence inferre that the present Church the guides of it haue infallible iudgement touching matters of faith or ceremonies §. 2 IN the next place first he produceth my distinction of the Church considered as it comprehendeth all the faithfull that are haue beene since Christ appeared in the flesh or onelie such as are haue beene since the Apostles times or such alone as are at one time in the world Secondly an assertion that the present Church may be said at all times to be the pillar of truth not to erre because it euer retaineth a sauing profession of heauenlie truth that is true doctrine concerning all such principall points as are of the substance of Faith and needfull to bee knowne and beleeued expresly by euery man Thirdly he addeth that we deny so much as the virtuall beleefe of other things to be necessary which he pronounceth to be an absurd opinion For the confutation of my distinction of the Church considered in those three different sorts hee asketh if there be now presently any Church in the world including in it all the faithfull that are and haue beene since CHRIST appeared in the flesh or at least since the Apostles times which is a most childish senselesse demaund For it will easily bee answered that the Church that includeth in it all these faithfull ones is now extant in the world as he is pleased to speake in that some of her parts betweene which and the rest there is a connexion are now in the world though all be not as time whereof the parts are present past to come is now though all parts of it be not now But his inference vpon supposall of our answer is more strange then the question For if it bee granted that the Church including in it all these holy ones hath not all her parts in the world at one time he inferreth from thence that the promises of Christ cannot be verified of it As if Christs promises were verified of the church only in respect of those parts that it hath in the world at one time whereas Bellarmine himself teacheth that the promise of the churches being in all parts of the world is not verified of it at one time but successiuely in that though it be not in all parts Provinces of the world at one time yet at one time or other it spreadeth it selfe into euery part of it And Stapleton defineth the church according to the state of the New Testament to be a collectiue multitude of men professing the name of Christ beginning at Hierusalem frō thence dispersed throughout the world increasing spreading it self through all nations alwaies visible manifest mixt of good bad elect reprobate in respect of faith Sacraments holy in respect of origin successiō Apostolique in extent catholique in cōnexion order of parts one in duratiō continuance perpetuall expressing vnto vs that church that includeth all faithful ones since Christ till now nay till the end of the world Which is no doubt a reall body hath many excellent promises made vnto it though all the parts of it be not in the world at one time But let vs goe forward and wee shall see how this silly Treatiser forgetteth himselfe For first hee confesseth that the diuerse considerations of the church proposed by mee may bee in our vnderstanding and yet presently addeth that wee cannot distinguish them really one from another which hee goeth about to proue because the Church in the first consideration includeth in it the same Church as it is taken in the second and third but the proofe is to weake for euery child will tell him that these considerations may be really distinguished one from another because though the former includeth the latter yet the latter includeth not the former For as euery man is a liuing thing but euery liuing thing is not a man soe the Church consisting of all faithfull ones that are and haue beene since Christ appeared in the flesh includeth in it all those that now presently are in the world but the Church consisting of those onely that are at one time includeth not the other but is included in it as a part in the whole and consequently cannot challenge all the priuiledges belonging to it more then the part of a thing may challenge all that pertaineth to the whole soe that the Church in the former consideration may bee free from error though not in the latter But the Treatiser will proue it cannot seeing if the Church including in it all faithfull ones that are or haue beene since Christ be free from error euery part of it must be free and consequently the present Church as a man cannot be sayd to bee free from sicknesse vnlesse euery part of him be free For answere where-vnto wee say that the Church being a collectiue body may be sayd to be free from error in another sort then a man is said to be free from sicknesse for a man cannot be sayd to be free from sicknesse vnlesse euery part be free but the Church may rightly be sayd to be free from error if all her parts erre not though some doe for otherwise I would aske of this Treatiser whether the Church were free frō error in the daies of Athanasius when as Vincentius Lyrinensis sayth almost all the Bishops of the Latine Church were misled by force or fraud and when Liberius Bishop of Rome subscribed to heresie as Athanasius and Hierome testifie If the Church were not free from errour at that time where is the priuiledge of neuer erring If it were it was but in respect of some few partes whence it will follow that the Church may be sayd to bee free from errour though many partes bee not if any continue sound for here the greater and more principall partes did erre But that the Church may be sayd to be free from errour though all parts be not it is euident in that they who most stifly maintaine the not erring of the present Church yet confesse that some parts of it do erre For Stapleton and Bellarmine who both thinke the present Roman Church to be free from error yet deny that she is free in all her parts and tell vs there are some who are
Augustine saith he would not beleeue the Gospell if the authoritie of the Church did not moue him hee vnderstandeth by the name of the Church the Primitiue congregation of those Faithful ones which saw heard Christ and were his witnesses Thirdly Driedo writeth thus when Augustine saith hee would not beleeue the Gospell if the authoritie of the Church did not moue him hee vnderstandeth that Church which hath beene euer since the beginning of the Christian Faith hauing her Bishops in orderly sort succeeding one another and growing and increasing till our times which Church truly comprehendeth in it the blessed company of the Holy Apostles who hauing seene Christ his miracles and learned from his mouth the Doctrine of Faith deliuered vnto vs the Evangelicall Scriptures And againe the same ◠Driedo saith that the authority of the Scripture is greater then the authoritie of the Church that now is in the world in it selfe considered But if wee speake of the vniversal Church including all Faithfull ones that are and haue beene the authority of the Church is in a sort greater then the Scripture and in a sort equall For explication whereof he addeth that as touching things that cannot bee seené nor knowne by vs we beleeue the sayings writings of men not as if they had in them in themselues considered a sufficient force to moue vs to beleeue but because by some reasons we are perswaded of them who deliuer such things vnto vs thinke them worthie to be beleeued So S. Augustine might rightly say hee would not beleeue the bookes of the Gospel if the authority of the Church did not moue him vnderstanding the vniuersal Church of which he speaketh against Manicheus which including the Apostles hath had in it an orderly course of succession of Bishops till our time For the faithfulnes trueth credit of this Church was more evident then the Trueth of the books of the New Testament which are therefore receiued as sacred true because written by those Apostles to whō Christ so many waies gaue testimony both by word and worke and the Scriptures are to be proued by the authority of that Church which included the Apostles but in the Church that now is or that includeth only such as are now liuing God doth not so manifest himselfe as hee formerly did so that this Church must demōstrat herself to be Orthodox by prouing her faith out of the Scripture With Driedo Ockam cōcurreth his words are these sometimes the name of the Church cōprehendeth not only the whole cōgregation of Catholiques liuing but the Faithful departed also in this sense blessed Augustine vseth the name of the Church in his book against the Manichees cited in the Decrees 2. dist c. palà m where the Catholique Church importeth the Bishops that haue succeeded one another frō the Apostles times the people subiect to thē And in the same sense Augustine vseth the name of the Church when he saith he would not beleeue the Gospell if the authoritie of the Church did not moue him for this Church comprehendeth in it the Writers of the bookes of the Gospell and all the Apostles so that from the authoritie of Augustine rightly vnderstood it cannot be inferred that the Pope the maker of the Canons is rather more to be beleeued then the Gospel yet it may be granted that wee must more rather beleeue the Church which hath beene from the times of the Prophets Apostles till now then the Gospel not for that men may any way doubt of the Gospell but because the whole is greater then the part So that the Church which is of greater authoritie then the Gospel is that whereof the Writer of the Gospel is a part Neither is it strange that the whole should bee of more authority then the parts These are the words of Ockam in the place cited by me Wherfore let the Reader judge whether that I cite out of Ockam be impertinent as the Treatiser saith or not To Durandus Gerson Driedo Ockam we may adde Waldensis who fully agrees with thē shewing at large that it pertayned to the Church onely in her first best and primitiue state age to deliuer a perfect direction touching the Canon of the Scripture so that shee hath no power or authority now to adde any more bookes to the Canon already receiued as out of her owne immediate knowledge But it sufficeth to the magnifying of her authority in her present estate that euen now no other bookes may bee receiued but such only as in her first and best estate shee proposed Farther adding that the saying of Augustine that hee would not beleeue the Gospell if the authority of the Church did not moue him is to bee vnderstood of the Church including the primitiue Fathers and Pastors the Apostles Scholers By this which hath bin sayd it is euident as I thinke that the former of those two constructions which I make of Augustines words hath bin approued by far better men then this Treatiser And that therefore he sheweth himself more bold then wise when he pronounceth it to be frivolous And surely if we consider well the discourse of S. Augustine I thinke it may be proued vnanswerably out of the circumstances of the fame that hee speaketh not precisely of the present Church For it is that authority of the catholicke church hee vrgeth that was begun by miracles nourished by hope increased by charity confirmed strengthned by long continuance And of that Church he speaketh wherin there had bin a succession of Bishops from Peter till that present time So that he must needs meane the Church including not onely such faythfull ones as were then liuing when hee wrote but all that either then were or had bin from the Apostles times Wherefore let vs passe to the other construction of Augustines words which is that the authority of the present church was the ground reason of an acquisit fayth an introduction leading him to a more sure stay but not the reason or ground of that faith whereby principally he did beleeue This constructiō the Treatiser sayth cannot stand because Aug saith if the authority he speaketh of be weakned hee will beleeue no longer Whence it seemeth to be consequent that it was the cause of all thē perswasion of fayth that he had then when he wrote not only of an acquisit fayth preparing fitting him to a stronger more excellent farther degree or kind of faith For the clearing of this poynt we must note that there are 3. sorts of such mē as beleeue for there are some that beleeue out of piety onely not discerning by reason whether the things they beleeue be to be beleeued as true or not the 2d. haue a light of diuine reason shining in them causing an approbation of that they beleeue the 3d. sort hauing a pure heart conscience begin already inwardly to taste that which hereafter
more fully shall be enioyed Resting in the first degree as the authority of the Church moueth vs to beleeue so if it be weakned that kind degree of faith that stayeth on it falleth to the ground hauing no other sufficient stay But if we speake of fayth in respect of her two other degrees shee hath a more sure and firme ground stay to rest vpon And therefore August affirmeth that the truth clearly manifesting it selfe vnto vs is to be preferred before all those things that commend vnto vs the authority of the church that there are certaine spiritually minded men who in this life attaine to the knowledge of heauenly truth sincere wisdome without all doubt discerning it though but in part weakly in that they are men Of which number there is no question but that Aug was one so that the authority of the Church could not be the sole or principall motiue or reason at that time when hee wrote of his present perswasion of the truth of heauenly mysteries contayned in the Gospell of Christ as the Treatiser would make vs beleeue but hauing to do with the Manichees who promised the evident and cleere knowledge of trueth but fayling to performe that they promised vrged him to beleeue that which they could not make him know to bee true he professeth that if he must beleeue without discerning the truth of that he beleeueth he must rest on the authority of the catholicke church For the Manichees had no authority sufficient to moue a man to beleeue in this sort Now the Catholicke Church commanded him not to listen to Manicheus in which behalfe if they would could weaken the authority thereof he professeth hee neither can nor will beleeue any more with such a kind of faith as they vrged him to which is without all discerning of the truth of the things that are to be beleeued Thus we see the discourse of S. Augustine no way proueth that the authority of the Church was the fole or principall ground of the highest degree or kind of faith he had but it is most euident out of the same that it serued onely as an introduction to lead to a more sure perswasion then it selfe could cause §. 5. 6. THe next thing the Treatiser hath that concerneth Mee is that I acknowledge in the Church a rule of faith descending by tradition from the Apostles according to which the Scriptures are to be expounded Whereunto I briefly answere that indeede I admit such a rule so descending vnto vs but that the rule I speake of is nothing else but a summary comprehension of the chiefe heads of Christian doctrine euery part whereof is found in Scripture and from them easily to bee collected and proued deliuered vnto vs by the guides of the Church from hand to hand as from the Apostles So that my words make nothing for proofe of the papists supposed vnwritten traditions wherefore let vs passe to that which followeth which is the Sophisticall circulation which I say Papists runne into in that they beleeue that the Church is infallibly lead into all truth because it is soe contained in the Scripture and that the Scripture is the word of God because the Church infallibly led into all truth telleth them it is In this passage he sayth I wrong Stapleton in that I charge him that in his triplication against Whitaker he affirmeth other matters to be beleeued because they are contained in Scripture and the Scripture because it is the word of God and that it is the word of God because the Church deliuereth it to be so and the Church because it is lead by the spirit and that it is lead by the spirit because it is so contained in the Scripture and the Creed For that as he saith Stapleton in the last place maketh no mention of the Scripture but of the Creed only Wherefore let vs heare Stapleton himselfe speake Whereas D. Whitaker obiecteth that Papists according to Stapletons opiniō beleeue whatsoeuer they beleeue not only by but for the Church that ingenuously he had cōfessed so much he answereth that indeed he had so professed that he euer would so professe and in another place whereas D. Whitaker saith Papistes beleeue the Church because God commaundeth them to do soe and that God doth so commaund them because the Church whose authority is sacred telleth them so he answereth that they doe not beleeue that God commaundeth them to beleeue the Church either properly or onely because the Church telleth them soe but partly because of the most manifest authorities of Scriptures sending men to the Church to bee taught by it partly moued so to doe by the Creede of the Apostles wherein we professe that wee beleeue the Catholique Church that is not only that there is such a Church but that we are members of it and that God doth teach vs by it Is here noe mention of the Scripture but of the Creed onely Doubtlesse the Treatiser hath a very hard fore-head for otherwise he could not but blush and acknowledge that hee wrongeth Mee and not I Stapleton But to make good that which I haue written that Papists either fall into a Sophisticall circulation or resolue the perswasion of their faith finally into humane motiues and inducements first it is to be obserued that noe man perswadeth himselfe of the truth of any thing but because it is euident unto him in it selfe to be as he perswadeth himselfe either in abstractiue knowledge or intuitiue intellectuall or experimentall or of affection or else because it is soe deliuered to bee by some such as hee is well perswaded of both in respect of their vnderstanding discerning aright and will to deliuer nothing but that they apprehend to be true In the former kind the inducement motiue or formall cause of mens assent to such propositions as they assent vnto is the euidence of them in themselues which either they haue originally as the first principles or by necessary deduction from things so euident as conclusions thence inferred In the latter the authority and credit of the reporter The former kind of assent is named assensus euidens the latter ineuidens of which latter sort faith is which is named a firme assent without euidence because many of the things which we are to beleeue are not nor cannot be euident vnto vs originally in themselues as the first principles of humane knowledge nor by deduction from and out of things so evident in such sort as conclusions in sciences are Yet is not this assent without all evidence For though the things beleeued be not euident in themselues yet the medium by vertue whereof we beleeue them must be evident the proofe of them by vertue of that medium Now the medium by vertue whereof we beleeue things no way evident vnto vs in themselues can be nothing else but the report of another neither is euery report of another a sufficient medium
or inducement to make vs beleeue things we know not but it must be the report of such an one as we know cannot be deceiued nor will not deceiue It must therefore be evident to euery one that firmely and without doubting beleeueth things not knowne vnto him vpon the report of another that he that reporteth them vnto him neither is deceiued nor can deceiue Whence it followeth necessarily that things are as he reporteth These things presupposed I demaund of this Treatiser whether he and his consorts assent to the Articles of the Christian Faith induced so to doe by the evidence of the things in thēselues or by the report of another That they assent not vnto thē induced so to do by the evidence of the things in thēselues they all professe but by the report of another I demand therefore who that other is whether God or man if man then haue they nothing but anhumane perswasion very weakly grounded wherein they may be deceiued for euery man is a lyar If God let them tel me whether it be evident in it self that God deliuereth these things vnto thē pronounceth them to be as they beleeue or not If not but beleeued only then as before by reasō of authority that either of God or man Not of God for it is not evident in it self that God deliuereth any thing vnto thē not of men for their report is not of such credit asthat we may certainly vndoubtedly stay vpon it seeing they may be deceiued deceiue other They answere therefore that it is no way evident vnto them in it selfe that God deliuereth the things they beleeue but that they perswade themselues hee deliuered such things vpōthe report of men but such men as are infallibly led into all truth See then if they doe not runne round in a circle finding no stay They beleeue the resurrection of the dead and the like things because God revealed it they beleeue that God revealed it because it is so contained in the Scripture and the Scripture because it is the Word of God and that it is the Word of God because the Church so delivereth and the Church because it is a multitude of men infallibly led into all truth and that there is a Church infallibly led into all truth because it is so contained in Scripture and the Scripture because it is the word of God and so round without euer finding any end Out of this circle they cannot get vnles they either groūd their Faith vpon the meere report of men as men humane probabilities or confesse that it is evident vnto them in it selfe that God speaketh in the Scripture and revealeth those things which they beleeue which if they doe it must bee in respect either of the manner matter there vttered or consequent effects In respect of the manner there being a certaine diuine vertue force and majesty in the very forme of the words of him that speaketh in the Scripture in respect of the matter which being suggested and proposed to vs findeth approbation of reason inlightned by the light of grace in respect of the consequent effects in that we finde a strange and wonderful change wrought in vs assuring vs the doctrine is of God that hath such effects which is that we say which they condemne in vs. The Treatiser would make vs beleeue that there are two opinions amongst them touching this point whereof the one is as he telleth vs that wee beleeue the Church because the Scripture teacheth vs that shee is to be beleeued the Scripture because the Church deliuereth it to vs to be the word of God And the other that by the assistance of God together with the concurrence of our naturall vnderstanding we produce an act of supernaturall Faith by which wee firmely beleeue the Articles of Christian Faith not for any humane inducements but for that they are revealed by Almighty God without seeking any further which if it be so it must be evident in it self to thē that follow this opiniō that God hath revealed deliuered the things they beleeue that by one of the 3 waies before mētioned thē they fal into our opiniō for if it be not evidēt to thē in it self that God speakes in the scriptures reveales the things they are to beleeue they must go further to be assured that he doth so speake and reueale the things that are to bee beleeued either to proofe of reason or authority For no man perswadeth himselfe of any thing but vpon some inducements Proofe of reason demonstratiue I thinke they will not seeke and probable inducements they may not rest in therefore they must proceede to some proofeby authority which can bee no other but that of the Church and then they ioyne with them that follow the other opinion and beleeue the articles of Christian faith conteyned in Scripture because God hath reuealed them and that God hath reuealed them because the Church telleth them so and the Church because the Scripture testifieth of it that it is led into all trueth which is a very grosse sophisticall circulation This the Treatiser did well perceiue and therefore to helpe the matter he distinguisheth the cause of beleeuing and the condition necessarily requisite that the cause may haue her working in shew making the Diuine Reuelation the reason or cause that we beleeue and the Churches proposing to vs the things to be beleeued a condition only and not a cause in sort as the fire alone is the cause of the burning of the wood but the putting of one of them to another is a necessary condition without which that cause can produce no such effect but this shift will not serue the turne For it is the fire onely that burneth the wood though it cannot burne vnlesse it be put vnto it so that in like sort if the comparison hold the Diuine Reuelation must of and by it selfe alone moue induce and incline vs to beleeue the things proposed by the Church as being euident vnto vs to be a Deuine Reuelation though without the Churches proposing we could take no notice of it Euen as in naturall knowledge it is the euidence of trueth appearing vnto vs originally found in the first principles and secondarily in the conclusions from thence deduced that is the sole and onely cause or reason of our assent to such principles and conclusions though without the helpe of some men of knowledge proposing them to vs and leading vs from the apprehension of one of them to another happily we should not at all attaine such knowledge But this euidence of the Diuine Reuelation in it selfe the Treatiser will not admit For it is no way euident in it selfe to him that God hath reuealed any of the things he beleeueth but the onely proofe besides humane motiues or reasons which are too weake to bee the ground of Fayth that he hath is the authority of the Church So that the Ministery of the Church is
not onely a condition but a cause of that perswasion of fayth which they haue yea the authority of the Church is the formall cause of all that faith seduced Papists haue And therefore the distinction of a cause and condition helpeth them not It is true indeed that the Ministerie of the Church proposing to men thinges to bee beleeued is onely a condition requisite to the producing of a supernaturall act of fayth in respect of them that haue some other thing to perswade them that that is true which the Church proposeth besides the authority of the Church but in respect of such as haue no other proofe of the trueth thereof it is a formall cause Now this is the condition of all Papists For let them tell Mee whether they beleeue the Scripture to be the Word of God without any motiue at all or not and if they doe not as it is most certaine they doe not whether besides such as are humane they haue any other then the authority of the Church if they haue not as doubtlesse they haue not they make the authority of the Church the formall cause of their faith and fall into that sophisticall circulation they are charged with For they beleeue the articles of religion because reuealed and that they were reuealed because it is so contayned in the Scripture and the Scripture because it is the Word of God that it is the Word of God because the Church telleth them it is and the Church because it is guided by the spirit and that it is so guided because it is so contayned in the Scripture this is such a maze as no wise man will willingly enter into and yet the Treatiser commendeth the treading of these intricate pathes and telleth vs that two causes may bee causes one of another That the cause may bee proued by the effect and the effect by the cause and that such a kinde of argumentation is not a circulation but a demonstratiue regresse that two causes may be causes either of other in diuerse respects we make no question For the end of each thing as it is desired setteth the efficient cause a worke and the efficient causeth the same to bee actually enjoyed Likewise we doubt not but that the cause may be proued by the effect and the effect by the cause in a demonstratiue regresse For the effect as better known vnto vs then the cause may make vs know the cause and the cause being found out by vs may make vs more perfitly and in a better sort to knowe the effect then before not onely that and what it is but why it is also So the death of little infants proueth them sinners and their being sinners proueth them mortall The bignesse of the footstep in the dust or sand sheweth the bignesse of his foote that made that impression And the bignesse of his foote will shew how bigge the impression is that he maketh but this maketh nothing for the justifying of the Romish circulations For heere the effect being knowne in a sort in itselfe maketh vs know the cause and the cause being found out and knowne maketh vs more perfectly to knowe the effect then at first wee did but the case is otherwise with the Papists for with them the Scripture which in it selfe hath no credit with them but such onely as it is to receiue from the Church giueth the Church credit and the Church which hath no credit but such as it is to receiue from the Scripture giueth the Scripture credit by her testimony And they endeauour to proue the infallibility of the Churches judgment out of the Scripture and the trueth of the Scripture out of the determination and judgement of the Church Much like as if when question is made touching the quality condition of two men vtterly vnknowne a man to commend them to such as doubt of them should bring no other testimony of their good and honest disposition but the testimony of each of them of the other It is true then which I haue said that to a man admitting the Old Testament and doubting of the New a man may vrge the authority of the Old and to a man doubting of the Old and admitting the New the authority of the New but to him that doubteth of both a man must alledge neither of them but must bring some other authority or proofe so likewise to him that admitteth the Scripture and doubteth of the Church a man may vrge the authority of the Scripture but to him that doubteth of both as all doe when they begin to beleeue a man must alledge some other proofe or else hee shall cause him to runne round in a Circle for euer and neuer to finde any way out Wherefore to conclude this poynt let our Aduersaries know that wee admitte and require humane motiues and inducements and amongst them a good opinion of them that teach vs as preparing fitting vs to fayth Secondly that wee require a supernaturall ayde light and habit for the producing of an act of faith Thirdly that we require some diuine motiue inducement Fourthly that this cannot be the authority of the Church seeing the authority of the Church is one of the things wee are to bee induced to beleeue Fiftly that wee require the ministery of the Church as a propounder of all heauenly trueth though her authority can be no proofe in generall of all such truth Sixtly that the Church though not as it includeth onely the beleeuers that are in the world at one time yet as it comprehendeth all that are or haue beene is an infallible propounder of heauenly truth and so acknowledged to bee by such as are assured of the trueth of the doctrine of Christianity in generall Seauenthly that the authority of this Church is a sufficient proofe of the trueth of particular things proposed by her to such as already are by other diuine motiues assured of her infallibility §. 7. FRom the authority of the Scripture which he would faine make to bee wholy dependant on the Church the Treatiser passeth to the fulnesse and sufficiency of it seeking amongst other his discourses to weaken those proofes which are brought by Mee for confirmation thereof Affirming that though I make shew as if it were a plaine matter that the Euangelists in their Gospels Saint Luke in the Actes of the Apostles and Saint Iohn in the Apocalyps meant to deliuer a perfect summe of Christian doctrine and direction of faith yet I bring no reason of any moment to proue it Whereas yet in the place cited by him I haue these wordes contayning in them as I suppose a strong proofe of the thing questioned Who seeth not that the Evangelists writing the history of CHRISTS life and death St Luke in the booke of the Acts of the Apostles describing the comming of the Holy Ghost the admirable gifts and graces powred vpon the Apostles and the churches founded and ordered by them and Saint Iohn writing the Revelations
example of it in Scripture yet I affirme that it is no vnwritten tradition in that the grounds reasons and causes of the necessity of it are there contained the benefites that follow it Neither doth the place alledged by him out of Augustine proue the contrary the words of Augustine as commonly we reade them are these the custome of the Church in baptizing infants which is not to be despised or lightly regarded were not to be beleeued were it not an Apostolique tradition But whosoeuer shall consider the place will soone perceiue that Augustines meaning is that the custome of the Church in baptizing Infants which he saith is not to be despised or lightly regarded is to be beleeued to be no other but an Apostolical tradition not that it were not to be beleeued if it were not an Apostolicall tradition howsoeuer as it seemeth esset in stead of esse is crept into the text For it is something harsh to say the custome of the Church in baptizing infants is not to be beleeued vnlesse it were an Apostolicall Tradition Seeing such a custome might be beleeued though it were not an Apostolicall Tradition And besides the drift of Augustine in that place is to vrge the necessitie of this custome and to haue it beleeued to be Apostolicall and not to weaken it as if it had no support but bare tradition which can neither stand with the opinion of Augustine the truth of the thing it selfe nor the iudgement and resolution of our Adversaries themselues who thinke that the Baptisme of Infants may be proued vnanswerably out of Scripture in that CHRIST saith the Kingdome of Heauen belongeth to litle children and yet pronounceth that except a man bee borne a new of water of the spirit he cannot enter into the Kingdome of Heauen Wherein yet they contradict themselues as they doe likewise in some other things which they produce as instances of vnwritten traditions and yet goe about to proue them by Scripture Neither will the Treatisers evasion serue the turne that they goe not about to proue any thing necessarily out of Scripture that they pretend to be holden by vnwritten tradition but probably only for we know they bring Paedobaptisme as an instance of vnwritten traditions and yet say it may bee vnavoydably proued out of Scripture as they propose the testimonies of it The like may be said of the consubstantiality of the Sonne of God with the Father and the proceeding of the Holy Ghost from them both brought by them as instances of vnwritten verities and yet prooued as strongly by them out of Scripture as any other point of Faith For if they shall say an Heretique will not yeeld himselfe convinced by such proofes it will bee answered that no more he will by any other in any other point nor by the tradition of the Church neither which yet I suppose they will not make to be a weake proofe in that respect §. 9. THe next exception taken against Me is that I haue not well said that a man may still doubt and refuse to beleeue a thing defined in a Generall Councell without Hereticall pertinacie and that Generall Councels may erre in matters of greatest consequence What I haue written I will make good against the Treatiser For it is not so strange a thing as he would make vs beleeue to thinke that Generall Councels may erre that a man may doubt of things defined in thē without heretical pertinacie seeing not onely our Diuines generally so thinke but sundry of the best learned in the Romane Church informer times were of the same opinion as I haue else-where shewed at large Neither were it hard to answere the authorities hee bringeth to prooue that Generall Councels cannot erre if a man would insist vpon the particular examination of them But this may suffice in a generalitie that the Fathers produced by him blame and condemne in particular the calling of things in question that had beene determined in the Councell of Nice and some other of that sort and not generallie the doubting of any thing determined in any Councell how disorderly soeuer it proceeded In the second Councell of Ephesus there wanted not a sufficient number of worthy Bishops yet because hee that tooke on him the Presidentship vsed not accustomed moderation neither permitted each man freely to deliuer his opinion it was not accepted nor the Decrees of it receiued From the not erring of Councels the Treatiser passeth to the question concerning the Churches authority in making new Articles of faith and seeketh to cleare the Romane Church from the imputation of challēging any such authority by my confession my words alleadged by him to this purpose are these Our aduersaries confesse that the approbation and determination of the Church cannot make that a truth which was not nor that a Diuine or Catholique truth that was not so before But the good man hath vsed this poore sentence of mine as Hanun vsed the messengers of Dauid whose garments he cut off in the middle a wrong afterwards seuerely and yet most iustly reuenged by Dauid For it followeth in the same sentence that Papists do thinke that the Church by her sole and bare determination may make that veritie to be in such sort Catholique that euery one must expressely beleeue it that was not soe and in such degree Catholique before Whereby it appeareth that they attribute a power to the Church in a sort to make new Articles of faith in that shee may make things formerly beleeued onely implicite to bee necessary to bee expressely beleeued not by euidence of proofe or apparant deduction from thinges expressely beleeued but by her bare and sole authority which not onely wee but sundry right learned godly and wise in the middest of the Church of Rome euer denied Wherefore let vs passe from this imagined aduantage to consider the rest of his exceptions §. 10. IN my third booke and first Chapter speaking of the Patriarche of Constantinople I haue these words In the second generall Councell holden at Constantinople he was preferred before the other Patriarches of Alexandria and Antioch and set in degree of honour next vnto the Bishoppe of Rome in the great Councell of Chalcedon hee was made equall with him and to haue all equall rights priuiledges and prerogatiues because hee was Bishoppe of new Rome as the other was of old Hereupon the Treatiser breaketh out into these wordes I cannot doe otherwise but maruaile that a man of his place and learning doth not blush to committe such a notorious vntrueth to the Print and view of the world For not to speake of the falshood of the first part of his affirmation because it is in some sort impertinent that which hee saith of the Councell of Chalcedon is most vntrue repugnant to all antiquity and not onely contrary to all proceedings and the history of the sayd Councell but also to the wordes of the Canon by him alleaged
the See of olde Rome and shall be before all the rest in order and honour Neither did Martian the Emperour as the Treatiser most vntruely avoucheth voide the Canons of these Councels which in this sort were confirmed afterwards by Iustinian Wherefore seeing it is evident that almost the whole Christian world in diuerse Generall Councels feared not to make another Bishop the Bishop of Romes Peere I hope the Reader will easily discerne that I haue not passed the bounds of modestie nor fallen into any vnseemely scoffing and railing vaine as the Treatiser chargeth Mâ—… when I taxe the Antichristian and Lucifer-like pride of the Romish Antichrist who not-with-standing the contradiction of the greatest part of the Christian world sought to subject all the members of Christ to himselfe and pronounced them all to be in the state of damnation that bowe not downe before him as Vice-God and supreame commaunder on earth But it seemeth hee had a great desire at the least to seeme to say some-thing against Me. For other-wise hee would not so shamelesly be-lye Me as he doth when hee saith I would deriue the beginning of the Popes superioritie from Phocas whereas in the place cited by him I haue no such thing but the contrary For I affirme that in the first Councell of Constantinople the Bishop of that citty was set in degree of honour next vnto the Bishop of Rome and before the other two Patriarches of Alexandria and Antioche thereby confessing that the Bishop of Rome had the first place at that time Which when the Constantinopolitan Bishop sought to haue Phocas so concluded matters betweene these two Bishops that the Bishop of Rome should haue the first and chief place in the church of GOD and Constantinople the second so that the praeeminence chieftie which the Pope claimeth lawfully was ancient and not deriued from Phocas howsoeuer he might and happily did enlarge and extend it farther then was fit giuing him a kinde of vniversalitie of jurisdiction §. 11. FRom the Primacie of the Bishop of Rome the Treatiser passeth to the infallibilitie of his judgment and affirmeth that his Decrees though he define without a Generall Councell are that firme Rocke and sure ground vpon which our Faith is to bee builded and that a man may well admit his definitions as a ground of supernaturall Faith and prudently builde an act of such supernaturall Faith vpon it And yet in the same place confesseth it is not yet authentically defined that the Pope in this sort cannot erre Which thing also Bellarmine and Stapleton acknowledge professing expressely that it is no matter of faith to beleeue that the Pope cannot erre if hee define without a Generall Councell In which passages there is as I suppose a most grosse contradiction For how can the infallibilitie of the Popes iudgement bee to them a Rocke to builde an act of supernaturall Faith vpon who neither know nor beleeue that his iudgement is infallible but thinke so onely Can a man certainely and vndoubtedly builde his perswasion of any thing vpon his sayings whome hee neither knoweth nor beleeueth to bee free from errour Wherefore for the cleering of this poynt First the Treatiser saith Though the Church haue not authentically defined that the Pope cannot erre yet the Scriptures and other arguments brought to proue it are so plaine and there are so many that thinke so that a man may very well admitte his definitions to be a ground of fayth Whence it will follow that a man may build his fayth vpon the Scriptures and other arguments and reasons without expecting the resolution of the Church for the vnderstanding of the one and discerning of the force and validity of the other â— Whereas else-where hee professeth that without the resolution of the present Church the letter of holy Scripture and the workes of Antiquity yeeld no certaine and diuine argument Secondly hee contradicteth himselfe and denieth the supposed infallibility of the Popes judgement to bee the Rocke on which the Church is builded and maketh that rocke to be onely the consenting iudgement of the Pope other Bishoppes in a Generall Councell contrary to the opinion of almost all learned pious men as he telleth vs himselfe who thinke that that infallibility of judgment and assurance of trueth vpon which our faith is to be builded is not partly in the Pope and partly in other Bishops but altogether in the Pope Thus seeking to avoyd one contradiction hee runneth into many The second Part. §. 1. HAuing surueyed the first part of the Treatise and examined such objections as the Authour of it maketh against Mee I will passe to the second wherein first he goeth about to proue out of that which I haue that Bishops assembled in Generall Councels may interpret the Scriptures and by their authority suppresse them that gaine-say such interpretations as they consent vpon subjecting them to excommunication censures of like nature that according to the prouidence and wisdome of Almighty God Generall Councels should not be subject to errour in such matters for that otherwise men might be forced according to Gods ordinance to obey Generall Councels erring propounding false Doctrine Which is a very silly kinde of reasoning for in the very same sort a man may proue that particular Bishops are free from erring in their proceedings that they can impose prescribe nothing vniustly vnder paine of excommunication for that otherwise men might bee forced and that according to Gods ordinance to obey such Bishops erring in their proceedings and commanding vnjust things whereas there is no question to bee made but that they haue power to excommunicate who may abuse the same and that sometimes it is a thing most pleasing vnto God by refusing to obey them that haue power to excommunicate but abuse the same to run into the vttermost extremities of their censures yea S. Augustine pronounceth that the patient enduring of wrongs in this kinde shall be highly rewarded by almighty God Secondly in the same chapter labouring to proue that Protestants contemne reject the Fathers to that purpose wresting some sayings of Doctour Humfry and others he objecteth that I haply may seem to some one that doth not throughly looke into my words to approue the authority of the ancient Fathers as farre forth as any Catholicke but sayth that in truth I doe not For proofe whereof hee setteth downe what I haue written touching this poynt Namely first that wee must receiue as true whatsoeuer hath beene deliuered by all the Saintes with one consent which haue left their opinion and judgement in writing it not being possible that they should all haue written of any thing but that which was generally receiued in their times and toucheth the very life of Christian fayth Secondly whatsoeuer the most famous haue constantly and vniformely deliuered as a matter of fayth no man contradicting them though many bee found to haue sayd nothing of
done by euery one Wherevnto we answere according to their owne groundes that those partes of divine and canonicall Scripture which particularly wee haue not read or considered are onely implicitè and vertually beleeued of vs as likewise the thinges that are contayned in them neither should this seeme strange to the Romanists for they thinke it pertayneth to the faith of each Christian man to beleeue all the bookes of holy Scripture to bee vndoubtedly true and indited by the Spirit of God Yet are there many amongst them that neyther know how many nor which these bookes are but beleeue them vertually onely as it appertayneth to the fayth to beleeue that Iesus Mary Ioseph fledde into Aegypt and that Paul mediated for the reconciling of Onesimus to Philemon but it is sufficient for men that neuer read or considered these particulars to beleeue them vertually Thirdly he chargeth vs with contrariety in our sayings in that we make the Scripture to bee the ground and rule of our fayth and yet make the light of faith a meane whereby we come to the knowledge of Scripture because as hee thinketh the Scripture cannot bee a rule of our fayth vnlesse it bee certainely knowne to bee diuine before we beleeue But the good man should knowe that the Scripture may bee the rule of our fayth directing vs touching such particular things as wee are to beleeue though it be not knowne to bee diuine before we beleeue For first God giueth vs the eyes of fayth and openeth our vnderstandings that wee may see and discerne in generall heauenly trueth to bee contayned in Scripture then it becommeth a rule of direction in all particular poynts of faith Fourthly he imputeth to vs that wee relie vpon illuminations and inspirations in the things wee beleeue as if wee beleeued them without any other proofe or demonstration vpon bare imagined inspirations whereas wee beleeue nothing without such proofes and motiues as all men may take notice of and yet knowe right well that none doe make right vse thereof but such as haue their vnderstandings enlightned So that his reasoning against the certainty of this illumination is idle seeing we doe not make illumination or inspiration the ground of our perswasion touching things to be beleeved but a disposition of the mind making vs capable of the apprehension of thinges that are diuine and heauenly This illumination is in some more and in some lesse but in all the chosen seruants of God such as sufficeth for the discerning of all sauing trueth necessary to bee knowne of each man according to his estate and condition Fiftly besides idle repetition of thinges going before to which hee referreth himself and some vntruths mingled with the same First he chargeth Me that I am contrary to my selfe in deliuering the opinions of Papists The first supposed contradiction is in that I affirme that it is the ordinary opinion of Papists that the articles of faith are beleeued because God reuealeth them and yet say in another place that they make the authority of the Church the rule of our fayth and reason why we beleeue The second in that I charge the Papistes in one place that they giue authority to the Church to make new articles of faith and in another place free them from the same This latter supposed contrariety I shewed before to bee none at all but in the Treatisers imagination onely and touching the first if hee were a man of any common vnderstanding or knew what contrariety is hee vvould not charge Mee with any such thing For it is true that all Papists thinke the articles of faith are to be beleeued because reuealed but they thinke also that wee knowe not that they are reuealed but beleeue so onely and that not by reason of any diuine reuelation testimony or authority but because the Church so telleth vs and wee haue many humane inducements mouing vs so to perswade our selues So that they make the authority of the Church and humane inducements the last and finall reason of beleeuing whatsoeuer they beleeue This the Treatiser knew well enough and therefore hee requireth Mee to shew how I know that God reuealeth the things beleeued by Christians If I will not fall into the same fault for which I blame them Whereunto I answere that I know the Scriptures to bee inspired of God by the diuine force and majesty that sheweth it selfe in them in which sence I say the bookes of Scripture win credit of themselues and yeeld sufficient satisfaction to all men of their diuine truth For as the colour in each thing maketh it visible and to be seene so the diuine power vertue that sheweth it selfe in the Scripture maketh vs to beleeue that it is of God But the Treatiser will not thus leaue Mee but still goeth on adding one vniust imputation to another For whereas we say only the Scriptures are not discerned to be diuine and inspired of God vnlesse we be inlightned by grace and not that they are proued to bee diuine by the certaintie of that illumination he maketh vs whether we wil or not to proue the Scriptures by our inspirations and that we are inspired by the Scriptures whereas we proue neither the one nor the other of these things in any such sort For touching the Scripture I haue sufficiently shewed before how we know it to be diuine and for the other the Treatiser should know that we doe not proue by Scripture that we are divinely inlightned and inspired but that as naturall reason hath a direct act whereby she apprehendeth things without a reflexed act whereby taking a view of the former direct acts she findeth out her selfe so the light of Faith first discouereth Heauenly verities in the Scripture such as naturall reason could neuer find out then by reflexion findeth it selfe to be of another nature kind then that rationall vnderstanding that was before Wherefore let vs goe forward Did not mine eyes see and my hands handle the palpable absurdities of this Treatiser I would not beleeue any mans report that one so voide of all sense reason as he euery way sheweth himselfe to be should be permitted to write For whereas I bring a most cleare sentence out of Augustine to proue that howsoeuer the authoritie of the Church serue as an introduction to bring vs to the spirituall discerning of diuine things yet men rest not in it hee answereth that Augustine in the chapter cited by Me affirmeth onely that because all men are not capable at first to vnderstād the sincere wisdome truth taught in the church God hath ordained in it a motiue which may first moue them to seeke it to wit the authority of the Church which partly through miracles partly through multitudes is of force to moue which no way taketh any thing from but rather addeth strength to my proofes for if these motiues be necessary onely at the first before men bee purged made pure in
heart that they may discerne see the light of heauenly truth it is evident that in Augustines judgment the authority of the Church serueth but as an introduction that the thing which right beleeuers rest vpon is of a higher nature to wit the discerning of heauenly truth Wherefore finding himselfe too weak to giue any substantiall answer he betaketh himselfe to a most silly exception pretending that I haue not truly translated these words of Augustin praesto est authoritas quā partim miraculis partim multitudine valere nemo ambigit authoritie is ready at handwhich standeth vpō 2 things the one the greatnes of miracles done the other multitude Is this a false translatiō hath the authority of the church that force which it hath to moue mē to beleeue partly by reasō of miracles partly by reasō of multitude may it not be truly said that it standeth partly vpon the greatnes of miracles wrought partly vpō multitudes but valere doth not signifie to stād vpō it is true it doth not yet what boy in the Grāmer School will not laugh at him for thus childishly demeaning himself for what man of vnderstāding would cal men to cōster euery word precisely as it importeth by it selfe without consideration of the coherence it hath with other in the same sentence Besides this place of Aug. there is another cited by Me out of Hugo where he maketh 3 sorts of beleeuers whereof the first are such as are moued out of piety to beleeue which yet discerne not by reason whether the things they beleeue are to bee beleeued or not The second such who by reason approue that which by faith they beleeue The third sort are such as by reason of the purity of their heart conscience begin inwardly to taste what by faith they beleeue This place maketh strongly for the confirmation of that I say that the evidence of sundry things in the light of faith and grace is that formall reason which assureth vs of the truth of them For heere Hugo affirmeth that the best sort of beleeuers doe approue by reason or by taste invvardly discerne the things they beleeue to be true So that such approbation or spiritual taste is the reason of their perswasion of the truth of these things To this authoritie the Treatiser hath nothing to say but that it maketh nothing to the purpose and that if I meant to translate the vvords of Hugo I haue not exactly translated thē Whether the saying of Hugo be to the purpose or not I vvill leaue it to the iudgment of the Reader but as for his other exception I vvould haue him knovv and any sensible Reader vvill very easilie discerne that I meant not exactlie to translate his vvordes but at large to set downe the intent driftes of them which I haue most truely performed and therefore hee doth Me wrong when hee saith I deale corruptly vntruly In the third place hee endeauoureth to make his Reader beleeue there is a contrariety betweene Me and Luther Brentius in that Luther with whom Brentius seemeth to agree maketh the Scripture to be of it self a most certaine most easie and most manifest interpreter of it selfe prouing judging and enlightning all things I acknowledge many difficulties in it But if the Treatiser had beene pleased to haue taken thinges aright he could not but haue seene that Luther also acknowledgeth manifold difficulties in the Scripture yea hee doth see it and acknowledge it and yet will not see it and therefore that he bee not contrary to himselfe when he affirmeth that the Scriptures are easie interpret themselues and judge and enlighten all thinges he must bee vnderstood to meane that notwithstanding some difficulties they are not so obscure and hard as that Heretiques may wrest and abuse them at their pleasure and noe man bee able to conuince them out of the euidence of those sacred writings as the Romanistes imagine but that wee may bee so assured out of the Scripture it selfe and the nature of the thinges therein contained that wee haue the true meaning of it that wee neede not altogether to rest in the authority of Church which explication of Luthers words the Treatiser might haue found in the place cited by him if hee had beene pleased and so haue omitted the vrging of this imagined contradiction §. 3. The 4. thing that he proposeth which cōcerneth me is that I mentiō a rule of faith according to which the Scriptures are to be interpreted which if we neglect al other considerations are insufficient the like he alleageth out of the Harmony of confessions whence he inferreth that we admit another guide in interpreting the Scripture besides the letter of the Scripture But hee should knowe that the rule of faith mentioned by me deliuered to vs from hand to hand by the guides of Gods Church containeth nothing in it but that which is found in Scripture either expressely or by necessary implication so that though wee admitte another guide in the interpretation of of Scripture besides the bare letter yet wee admitte noe other but that forme of Christian doctrine which all right beleeuing Christians taught by the Apostles and Apostolique men haue euer receiued as contained in the Scripture and thence collected To this hee addeth an excellent obseruation which is that I seeme to confesse that Saint Paul sometimes by the workes of the Law vnderstandeth the workes of the Law of Moses in that I say that that Apostle pronounceth that the Galathians were bewitched and that if they still persisted to joyne circumcision and the workes of the Law with Christ they were fallen from grace and Christ could profit them nothing But hee needed not thus to mince the matter for I willingly confesse that Paul not sometimes onely but euer vnderstandeth by the workes of the Lawe the workes of Moses Law Neither can there any thing be inferred thence for the Papists or against vs. For whereas by the workes of the Lawe some vnderstand those workes which the ceremoniall Lawe prescribed other such as the morall Lawe requireth and and a third sort such as by terror it worketh in men or causeth them to worke without any chaunge of the heart which cannot be wrought but only by grace the Papists think that whē the Apostle sayth we are iustified by faith without workes he excludeth not such works as the Morall Law requireth but such as the ceremoniall Law prescribeth and the morall Law worketh in men we teach that he excludeth all these So that a man repenting and beleeuing may bee saued though hauing neuer done any good worke he be taken out of this world before he can do any It is true indeede that good workes do necessarily follow iustification if time do serue and opportunity bee offered yet are they no meritorious causes of saluation But the Treatiser will proue out of that which I haue written that they are meritorious that
reason wee can discerne no such thinges as in this heauenly doctrine are manifested to vs. Thirdly the reuelation that is now being mediate and depending on a former it must of necessity be graunted that there was a first and immediate reuelation of the things that are beleeued Fourthly that that immediate reuelation was without mixture of error there being no imperfection found in any of Gods immediate workings Fifthly that whatsoeuer bookes they wrote to whom that immediate reuelation of heauenly truth was graunted are diuine without mixture of error and Canonicall Sixtly that all such books as are recommended to vs by the consenting testimony of all Christians not noted for singularity nouelty or heresie as written by those who first learned the doctrine of heauenly truth from God himselfe must be acknowledged to haue bin written by them Which perswasion is confirmed in that when wee reade and meditate vpon the bookes soe commended to vs wee finde a maiesty vertue and power appearing in them more then in all humane compositions captiuating vs to the the obedience of faith and making vs to receiue them as vndoubtedly diuine These are the grounds which wee build vpon Wherefore let the Reader judge whether the Treatiser had any cause to write as hee doth that hee cannot sufficiently maruel that I or any man of iudgement or learning should runne these courses and impugne their doctrine concerning these points as absurd which indeede is most prudent and diuine and yet fall into most grosse absurdities and inconueniences How prudent and diuine their doctrine is touching the ground of their faith I haue shewed before making it most cleare that if they did shew no more prudence in any thing else their part would soone bee ouerthrowne But touching the absurdities into which hee supposeth wee runne they will bee found to bee none at all For as I haue shewed at large wee ground our faith in generall vppon the euidence of heauenly trueth and the authority of Almighty God whom wee discerne to speake in the holy Scriptures and yet in such sort listen to the Church as a Mistresse of heauenly truth in all particular points that wee do not broach any new and strange doctrine vnheard of in the Church nor impugne any thing that was alwaies constantly deliuered and receiued in the same Soe that it is vntrue that the Treatiser sayth that I reiect all generall authority and leaue euery man to follow his owne priuate conceipt hee returneth therefore to proue that supposing wee know the letter of Scripture yet haue wee no certaine rule to finde out the sence of it and mustereth some obiections to this purpose which I haue sufficiently answered already in the defence of the rules proposed by mee and impugned by him Neyther is it soe strange as hee would make it that we confesse euery one though neuer so much enlightned to bee subiect to errour and yet each of vs assureth himselfe hee doth not erre from the Christian verity one hauing no more assurance of not erring then another For is it not soe that in respect of things that may bee knowne by the light of naturall reason each one confesseth himselfe to be subiect to error and yet euery one assureth himselfe he doth not erre in sundry particular things Wherefore hee leaueth this point and proceedeth to another where he bewrayeth the weaknesse of his braine labouring seriously to proue that he who buildeth his faith vppon the English Parliament cannot firmely and vndoubtedly beleeue nor haue any true fath because I say wee can neuer be so well perswaded of any man or multitude of men but that we may iustly feare they are deceiued or will deceiue Truly it had beene well that hee had applyed himselfe to some other thing rather then booke-making vnlesse hee had any greater facility and felicity in it then he hath for who was euer so senselesse as to build his Faith vpon the English Parliament or why doth the Treatiser thus fight with his owne shadow But haply he will be better towards the end §. 6. IN the last place speaking of the supposed divisions and dissentions amongst Protestants he sayth some amongst vs are so bolde as to deny that there is any great or materiall dissention in our Churches that I amongst others write that it so fell out by the happy providence of God when there was a reformation made that there was no materiall or essentiall difference amongst them that were actors in it but such as vpon equall scanning will bee found rather to consist in the diuers manner of expressing one thing to be but verball vpon mistaking through the hasty and inconsiderate humours of some men then any thing else And that further I adde that I dare confidently pronounce that after due and full examination of each others meaning there shall be no difference found touching the matter of the Sacrament the vbiquitary presence or the like betweene the Churches reformed by Luthers ministery in Germany and other places and those whom some mens malice called Sacramentaries that none of the differences betweene Melancthon and Illyricus except about certaine ceremonies were reall that Hosiander held no priuate opinion touching iustification howsoeuer his strange manner of speaking gaue occasion to many so to thinke and conceiue and that this shall be iustified against the proudest Papist of them all this my assertion he saith all the world knoweth to be vntrue and endeavoureth to proue it to be so First by mine owne sayings else-where and then by some other proofes By mine owne sayings in that I complaine of vnhappie divisions in the Christian world and of infinite distractions of mens mindes not knowing in so great varietie of opinions what to thinke or to whom to ioyne themselues that the controversies of Religion in our time are growne in number so many in nature so intricate that few haue time leasure fewer strength of vnderstanding to examine them But this proofe will be found too weake For there are many very materiall divisions in the Christian world infinitely distracting the mindes of men as those of the Greekes Latines those of the Romish Faction such as embrace the reformed Religion and the controversies that are betweene these are in number many and in nature intricate in respect whereof my complaint might bee most iust though neuer any one Protestant had opened his mouth against an other And besides supposing my complaint of diuisions in the Christian World to reach to the breaches that are haue beene amongst the Professours of the Reformed Religion nothing can bee inferred from thence contrary to any thing that I haue written touching the agreeing of these men in iudgement opinion For there may bee great breaches betweene such men as are of one iudgement opinion vpon mistaking one another therefore Gregory Nazianzene in his Oration made in the praise of Athanasius sheweth that the whole world in a
Faith and Religion His meaning it seemeth is that all Protestantes acknowledging Puritanes to bee of one Church with them are Puritanes and therefore hee would haue all to know that howsoeuer hee make shew of blaming Puritanes onely or principally yet in truth hee equally condemneth all and that therefore hee doth but dissemble or say hee knoweth not what But do all these Protestant writers named by him teach that there is no materiall difference betweene protestants and Puritanes Surely no. For touching my selfe I neuer wrote any such thing neither in the place cited by him nor any where else so that hee beginneth with a manifest and shamelesse vntruth But I doe the more willingly pardon him this fault for that it seemeth hee doth not consider what he writeth For in the title of his booke hee professeth that hee will take the proofes of his Catholique religion and Recusancy onely from the writings of such Protestant Diuines as haue beene published since the raigne of his Maiesty ouer this kingdome for that as hee sayth they often change their opinions at the least at the comming of euery new Prince And yet page 30. hee citeth the Bishop of Winchesters booke written many yeares agoe and Doctor Couell his booke in defence of Master Hooker as often as any other which yet was written in her late Maiesties time But what if I had written that howsoeuer there are some materiall differences betweene Protestants and Puritanes as it pleaseth him to stile them yet not so essentiall or substantiall but that they may bee of one Church faith and religion What absurdity would haue followed Would it be consequent from hence as he inferreth that it is not materiall with vs whether men be of a true or false religion of any or none at all Haue there not beene nay are there not greater differences betwixt Papists who yet will be angry if they be not esteemed to be all of one Church faith and religion Did not Pope Iohn the two and twentith thinke that the soules of the just shall not see God till the generall resurrection and did not the French King that then was with the whole vniuersity of Paris condemne the same opinion as hereticall with sound of trumpet Did not Ambrosius Catharinus teach that a man may be certaine with the certainty of faith that he is in state of grace and Soto the contrary Did not Pighius Contarenus and the Authors of the booke called Antididagma Coloniense defend imputatiue justice and other Papists reiect it Did not some amongst them teach the merit of condignity doe not others moued with a sober moderation thinke there is no such merit Doe not some thinke the Pope is vniuersall Bishop others that he is not but prime Bishop onely Doe not some teach that all Bishops receiue their jurisdiction from the Pope others the contrary Doe not some thinke the Pope may papally erre and others that he cannot Doe not some of them thinke he is temporall Lord of all the world and others the contrary Doe not so 〈◊〉 them thinke he may depose Princes and others that he may not is there not a very materiall point of difference amongst Papists touching predestination Let them shew vs if they can so many and materiall differences betweene Protestants and Puritanes And yet these were all of one Church in their judgement yea Pope Stephen who reuersed all the actes of Formosus his predecessour pronounced the ordinations of all those to bee voide whom he had ordained brought his dead body out of the graue into the Councell stript it out of the Papall vesture put vpon it a lay habit and cutting off two fingers of his right hand cast it into Tyber Pope Iohn his successour who called a Councell of 74. Bishops to confirme the ordinations of Formosus the Arch-bishoppes of France and the King being present at Rauenna burned the acts of the Synod which Stephen had called to condemne Formosus and Sergius who againe condemned Formosus and pronounced all his ordinations to be voide reuersing the acts of Pope Iohn and his Synode were all of one Church of one communion faith and religion Nay which is more strange when there were three Anti-popes sitting in diuerse places accursing one another with all their Adherents and that for many yeares yet still they were of one Church of one communion faith and religion Yet may not wee inferre from hence against them as they doe against vs that it is not materiall with them whether men be of a true or false religion of any or none at all Surely they are more priuiledged then other men for some of them may take the Oath of Allegeance disclaime the Popes power and right to intermeddle with Princes states and other refuse it and yet still be Catholicke brethren in the communion of the same Church Yea a Priest may like of this Oath and perswade others to take it and afterwards goe ouer the Sea and alter his iudgement and returning choose rather to suffer death then to take it againe yet no man must take notice of it But if a Minister subscribe and afterwards vpon ill aduice refuse to doe the same againe then all the courses of our Religion are such that by no outward signes communion profession protestation or subscription a man can tell who is of what religion amongst vs. But let vs passe from the Epistle to the booke it selfe CHAP. I. IN the first chapter which is of the supreame and most preeminent authority of the true church and how necessary it is to finde it follow the directions and rest in the iudgement of it he hath these words Doctor Field a late Protestant writer beginneth his Dedicatory Epistle to the Lord Archbishop of Canterburie before his Bookes of the church in this manner There is no part of heauenly doctrine more necessary in these dayes of so many intricate controversies of Religion then diligently to search out which amongst all the societies of men in the world is that blessed company of holy ones that household of Faith that spouse of Christ and church of the liuing God which is the pillar and ground of truth that so we may embrace her communion follow her directions and rest in her iudgement And after some other things cited out of others he addeth the ioyning with the true church is so needfull a thing that D. Field concludeth There is no saluation remission of sinnes or hope of eternall life out of the church To what purpose this allegation serueth I cannot conceiue for there is nothing in any of these speeches of mine that euer any protestant doubted of or from which any thing may bee concluded against vs or for the papists The church of God saith Master Caluine is named the Mother of the Faithfull neither is there any entrance into eternall life vnlesse shee conceiue vs in her wombe vnlesse shee
haue all been heretickes and schismatickes and that they haue liued and died in state of damnation that haue liued died in those churches euer since their separation that therfore a generall Councel of the Christians of the West adhering to the Pope is absolutely general and Oecumenicall representing the whole vniuersall Church wee detest so vnchristian and diuellish a censure and therefore wee willingly confesse that the Protestants being but a part of the Christian church cannot haue any Councell absolutely generall but in a sort onely in respect of those of their owne profession Such a generall Councell of Protestants to settle and compose their differences the Protestant Relator of religion wisheth for neither doth he euer deny the possibility thereof as this Pamphleter mis-reporteth him but saith only that as things now stand there being no better correspondence among Christian Princes nor greater desire of making vp the breaches of the Christian Church there is little hope of any such generall meeting of those of the reformed religion Out of the two next allegations nothing can be concluded for the errours of the present Romane Church are fundamentall neither doth it preach the pure word of God duely administer the Sacraments according to Christs institutioÌ„ in all those things that of necessity are requisite to the same But he saith he hopeth no man wil deny the Church of Rome to be the same now it was when Luther began long before and that I confesse the Latin Church continued the true Church of God euen till our times Because some man perhaps will thinke that we yeeld more vnto our Aduersaries now then formerly we did in that we acknowledge the Latine or Western Churches subiect to Romish tyranny before God raised vp Luther to haue bin the true Churches of God in which a sauing profession of the truth in Christ was found wherein Luther himself receiued his christianity ordination power of ministery I will first shew that all our best most renowned Diuines did euer acknowledge as much as I haue written 2ly That the Romane church is not the same now it was when Luther began And 3l l that we haue not departed from the church wherein our Fathers liued died but only from the faction that was in it Touching the first M. Luther confesseth that much good nay that all good and the very marrow kernell of faith piety and christian beliefe was by the happy prouidence of God preserued euen in the middest of all the confusions of the Papacy M. Caluine in like sort sheweth that the true Church remained vnder the Papacie Cum Dominus foedus suum saith he in Gallia Italiâ Germaniâ Hispania Angliâ deposuerit vbi illae prouinciae Antichristi tyrannide oppressae sunt quò tamen foedus suum inuiolabile maneret Baptismum primò illic conseruauit qui eius ore consecratus inuita humana impietate vim suaÌ„retinet deinde suâ prouidentiâ effecit vt aliae quoque reliquiae extarent ne Ecclesia prorsus interiret ac quemadmodâ—… ita saepe diruuntur aedificia vt fundameÌ„ta ruinae maneant ita non passus est EcclesiaÌ„ suam ab Antichristo vel á fundameÌ„to subuerti vel solo aequari vtcunque ad puniendaÌ„ hominuÌ„ ingratitudinem horribileÌ„ quassationem ac disjectioneÌ„ fieri permiserit sed ab ipsa quoque vastatione semirutum aedificiuÌ„ superesse voluit That is the Lord hauing made his couenaÌ„t with the people of France Italy Germany Spaine EnglaÌ„d wheÌ„ these prouinces were oppressed by the tyraÌ„ny of Antichrist that yet still his couenant might remaine muiolable first he preserued the Sacrament of Baptisme amongst theÌ„ which being consecrated by his own mouth retaineth his force in despight of mans impiety besides carefully prouided that there should be found some other remainders also that the Church might not altogether perish And euen as oftentimes buildings are so thrown down that the foundations some ruines do remaine so God suffered not his church to be subuerted ouerthrown by Antichrist froÌ„ the very foundation or be laid euen with the ground but howsoeuer to punish the ingratitude of men he suffered it to be horribly shaken torne and rent yet his pleasure was that the building should remaine after all this waste and decay though halfe throwne downe Of the same opinion is Bucer Melancthon and Beza who saith The Church was vnder the Papacy but the Papacy was not the Church We say saith Philip Mornay that among that poore people that was so long time deceiued vnder the darknesse of Antichrist there was a part of the body of the visible Church but that the Pope and his maintayners were the bane of it who stifled and choaked this poore people as much as lay in them Wee say that this was the Church of Christ but that Antichrist held it by the throat to the end that the saluation and life that floweth from Christ might not passe vnto it To be short saith he we say that the people were of the Christian commoÌ„-wealth but the Pope with his faction was a proud seditious Catiline seeking to destroy it set all on fire so euer he most aptly putteth a difference between theÌ„ that were vnder the Papacie and the vpholders of the Papacie the Christian Church and the faction that was in it M. Deering in his Lectures speaking of the orders of the Popish Church hath these words If any man will heere obiect that notwithstanding all the abuses yet the Priest had that which was principall libertie to preach and minister Sacraments and that therefore their ministery ought not to be neglected I answer In this was the great goodnesse of God that in time to come his children might assuredly know he reserued to himselfe a Church euen in the midst of all desolation and that he called them by his word and confirmed them by his Sacraments euen as at this day For seeing there can be no sin so great but faith in Iesus Christ scattereth it all away it was impossible that the man of sinne should so much adulterate either the Word of God but that it should be to the faithfull a Gospell of saluation or the Sacraments of God but that they should bee pledges of eternall life to those that did beleeue and he addeth that notwithstanding all the prophanations in those times in respect whereof we haue iustly separated our selues from the pertinacious maintainers of such confusions yet God of his infinite goodnesse who calleth things that are not as though they were euen in that ministery gaue grace vnto his Saints Thus doe these Worthies write touching the state of the Christian Church in former times tyrannically oppressed by Antichrist neither is there any of our Diuines of worth and learning for ought I know that dissenteth from them Wherefore I will now proceede to shew that the Romane Church is not the same now that it was when Luther
began Here first that wee be not deceiued wee must obserue that by the name of the Romane Church sometimes we vnderstand the Pope his Cleargy and other Christians of the Romane Diocesse sometimes all Churches subiect to the tyranny of the Bishop of Rome In this latter sense we speake of the Romane Church at this time will make it most cleare and evident that it is not the same now that it was when Luther began For first the Romane Church that then was was the whole number of Christians subiect to Papal tyranny whereof a great part desired nothing more then to shake off that yoake which as soone as he began to oppose himselfe they presently did accounting those that attributed that to the Pope which is now attributed vnto him to bee but flatterers but the Romane Church that now is is the multitude of such onely as thus magnifie admire and adore the plenitude of Papall power or at least are contented to bee vnder the yoake of it still Secondly the Church of Rome that then was consisted of men not hauing meanes of instruction and information like vnto those which haue beene since and therefore not erring pertiuaciously in things wherein they were deceiued But the Church that now is consisteth of such onely as pertinaciously resist against the cleare manifestation of the truth and with all fury and madnesse pursue vnto death those that defend and maintaine the same or at least of such as consent in outward communion with them that so doe So that they that liued heeretofore might in their simplicitie be saued and yet these that now are perish in their contradiction wilfull resistance against the truth Neither need this to seeme strange seeing Vincentius Lirinensis saith speaking of the errour of rebaptization that the authors devisers and beginners of it are crowned in Heauen that is Cyprian and the African Bishops of his time for that notwithanding this errour they held the vnity of the Church and condemned not but communicated with them that were otherwise minded and the followers of the same errour that is the Donatists for their schisme pertinacy were condemned into hell Thirdly the Romane Church that then was had in it all the abuses and superstitious obseruations it now hath and such as erred in all the points of doctrine wherein they of the Romane church now erre in which respect it may seeme to haue beene the same as the Author of these pretended proofes vrgeth but it had also others that disliked and desired the remouing of all those abuses superstitious obseruations which we haue remoued thought right in al those points of doctrin wherin the rest erred in which respect it was not the same but very different from that faction of Romanists that resisteth that reformation of religion which so many famous states of Christendome haue willingly embraced So that the Romane Church that then was consisted of two sorts of men of the one as true liuing members of the other as pertayning to her vnity in respect of Baptisme power of Ministery and profession of some parts of heauenly trueth though not partaking in that degree of vnity which the principall parts thereof had amongst themselues but diuided from them being a dangerous faction in the midst of her seeking her destruction which shee could neither flie from nor driue from her as Bernard somewhere speaketh Omnes amici omnes inimici omnes domestici nulli pacifici serui Christi seruiunt Antichristo All these were in some generall sort the Church in respect of Baptisme the profession of some parts of heauenly trueth and the power of ministery but principally and in speciall sort they only that beleeued rightly touching the most materiall poynts of Christian religion and wished for the reformation of superstitious abuses In respect of the former of these the Romane Church was verè Ecclesia truely a Church that is a multitude of men professing Christ and baptized but not vera Ecclesia a true Church that is a multitude of men holding a sauing profession of the truth in Christ as Mornay fitly noteth for which Stapleton vnjustly reprehendeth him but in respect of the latter it was vera Ecclesia a true Church that is a multitude of men holding a sauing profession of the trueth in Christ. The Church of the Iewes at the comming of Christ had in it the Scribes Pharisees and Saduces as well as Zachary Elizabeth Simeon and Anna in respect of the former it was verè Ecclesia but not vera Ecclesia in respect of the later it was vera Ecclesia Neither should this seeme strange to any man that the same society of Christian men should in respect of some parts whereof it consisteth bee the true Church of Christ and in respect of some other not so seeing all men confesse that the same visible church and society of Christians may bee named a garden inclosed an orchard of pome granates a well sealed vp a fountaine of liuing waters a paradise with all precious and desireable fruite a holy nation a peculiar people a roy all Priest-hood the spouse of Christ and wife of the Lambe the loue of Christ all faire vndefiled and without spot in respect of herbest and principall parts though not in respect of other The former ofthese two sorts of men that were found in the Romane Church wee name a faction First because they had no part in that degree of vnity which the best parts thereof had amongst themselues but wandred into by-paths of errour to their owne destruction and sought the ruine of that mother which by baptisme had sacramentally regenerated them to bee the sonnes of God Secondly for that they brought in new and strange errours and a new kinde of tyrannicall gouernment preiudiciall to the purity of the faith once deliuered and the ancient liberty of the people of God For hereby we are to judge who are of the faction in the Church and who not and not by multitude or paucity as some fondly imagine The disguised Arrians and others mis-led by them to the condemning of Athanasius were but a faction in the Church at that time yet were they many so that Hierome sayth the whole world was become an Arrian and they that adhered to Athanasius were few in number and contemptible in respect of the rest And all they that hold and defend errours in matters of doctrine and obseruations in matters of practise and lawes prejudiciall to the ancient liberties in the society of the Christian Church are rightly said to be a faction in the same whether they bee many or few they that retaine the fayth once deliuered are most properly the Church Lastly the errours that wee condemne were taught in the Romane Church that was when Luther began but they were not the doctrines of that Church but these errours are of the doctrines of the present Romane Church For the clearing of the former part to wit
that the errours condemned by vs were not the doctrines of that auncient Roman church wherein our Fathers liued died we must obserue that the doctrines taught in that Church were of three sorts The first such as were deliuered with so full consent of all that liued in the same that whosoeuer offered to teach otherwise was rejected as a damnable hereticke such was the doctrine of the Triuity the creation fall originall sinne incarnation of the Sonne of God the vnity of his person diuersity of the natures subsisting in the same The second such errours as were taught by many in the midst of the same Church as that the Pope cannot erre and the like The third such contrary true assertions as were by other opposed against those errours The first were absolutely the doctrines of that Church The third may bee sayd to haue beene the doctrines of the Church though al receiued them not because they were the doctrines of such as were so in the church that they were the Church according to that of Augustine Some are in such sort in the house of God that they also are the house of GOD and some are so in the house that they pertaine not to the frame and fabricke of it nor to the society and fellowship of fruitfull and peaceable righteousnesse The second kinde of doctrines were not at all the doctrines of that church because they neither were taught with full consent of all that liued in it nor by them that were so in the church and house of God that they were the church and house of God but by such as though they pertained to the church in respect of the profession of some parts of heauenly truth yet in respect of many other wherein they were departed from the same seeking to subuert the faith once deliuered were but a faction in it Hence it followeth which is the third thing I promised to shew that howsoeuer wee haue forsaken the communion of the Romane Diocesse yet wee haue not departed from the Romane Church in the later sense before expressed wherein our Fathers liued died but onely from the faction that was in it First because wee haue brought in no doctrine then generally and constantly condemned nor reiected any thing then generally and constantly consented on Secondly because wee haue done nothing in that alteration of thinges that now appeareth but remoued abuses then disliked and shaken off the yoake of tyranny which that Church in her best parts did euer desire to bee freed from howsoeuer shee had brought forth and nourished other children that conspired against her that taught otherwise then we now doe would willingly for their aduantage haue retayned many things which wee haue remoued Thus then I hope it doth appeare that howsoeuer I confesse that the Latine or West Churches oppressed with Romish tyrāny cōtinued the true Churches of God held a sauing profession of heauenly truth turned many to God and had many Saints that died in their communion euen till the time that Luther began yet I neither dissent from Luther Caluine Beza or any other Protestant of iudgement nor any way acknowledge the present Romish Church to be that true Church of God whose communion wee must embrace whose directions wee must follow and in whose judgement we must rest But will some man say is the Romane Church at this day no part of the Church of God Surely as Augustine noteth that the societies of heretickes in that they retaine the profession of many parts of heauenly truth and the ministration of the Sacrament of Baptisme are so farre forth still conjoyned with the Catholicke Church of God and the Catholick Church in and by them bringeth forth children vnto God so the present Romane church is still in some sort a part of the visible Church of God but no otherwise then other societies of heretickes are in that it retayneth the profession of some parts of heauenly trueth and ministreth the true Sacrament of Baptisme to the saluation of the soules of many thousand infants that die after they are baptized before shee haue poysoned them with her errours Thus having spoken sufficiently for the cleering of my selfe touching this point I will passe from this chapter to the next CHAP. 3. IN the third chapter he endeauoureth to shew that the Protestants doe now teach the necessity of one supreame Spirituall head and commaunder in the Church of Christ. His words are these Whereas heretofore some vnchristian Sermons and Bookes haue termed the Bishop of Rome to bee the great Antichrist wee shall now receiue a better doctrine and more religious answere That there euer was and must bee one chiefe and supreame spirituall Head and Commander of the Church of Christ on earth c. D Field citeth and approueth this as a generall and infallible rule Ecclesiae salus in summi sacerdotis dignitate pendet c. The health of the Church dependeth on the dignity of the high Priest whose eminent authority if it be denyed there will be as many schismes in the Church as there be Priests Then of necessity one chiefe supreme and high Priest must be assigned in his iudgement These are his words The place he meaneth is not page one hundred thirty eight as he quoteth it but page 80. Let the Reader how partiall soeuer peruse it and if he finde that I haue written any thing whence it may be concluded that I acknowledge there euer was and must bee one chiefe and supreme spirituall Head and Commaunder of the whole Church of Christ in earth I will fall prostrate at the Popes feete and be of the Romish religion for euer But if it appeare vnto him that the author of these pretended proofes hath cited this place to proue that which in his conscience he knew it did not let him beware of such false cozening companions My words are The vnity of each particvlar Church depends on the vnity of the Pastor who is one to whom an eminent and particular power is giuen and whom all must obey Heere is no word of one chiefe Pastor of the whole vniuersall church of Christ vpon earth but of one chiefe Pastor in each particular Church VVho would not detest the impudencie false dealing of these Romish writers But he saith I approue the saying of Hierome before mentioned therefore I must assigne one chiefe Pastour of the whole Church of Christ on earth How will he make good this consequence Doth Hierome speake in that place cited approued by mee of one supreame Pastor of the whole Church of Christ on earth Surely this Pamphletter knoweth he doth not but of the Bishop of each particular Church or Diocesse If saith Hierome thou shalt aske why he that is baptized in the church doth not receiue the Holy Ghost but by the hands of the Bishop which we say is giuen in baptisme know that this obseruation commeth from that authority that the Spirit descended vpon the
Apostles and in many places we finde the same to haue beene done rather for the honour of Priest-hood then the necessity of any Law otherwise if the Spirit descend not but onely at the prayer of the Bishop they are to be lamented who in villages castles and remote places baptized by Priests or Deacons dye before they are visited by the Bishop and then follovve these words The safety of the Church depends on the dignity of the chiefe Priest to whom if an eminent power be not giuen there will bee as many schismes in the Church as there are Priests So that this is that which he saith that it is rather for the honour of the Bishop or chiefe Priest of each Church that the imposition of hands vpon the baptized is reserued vnto him alone then the necessity of any law because if he had no such preeminences things peculiarly reserued vnto him in respect whereof he might be greater then the rest of the Priests Ministers in the Church there would be as many schismes as Priests and hence he saith it commeth that without the command of the Bishop or chiefe Priest neither Priest nor Deacon haue right to baptize So that it is manifest the chiefe Priest he speaketh of whose power is eminent peerelesse is so named in respect of other Priests in the same church that may not so much as baptize without his mandate not in respect of the pastors of the whole vniuersall church Wherefore if this pamphleter would haue dealt truly honestly he should haue said VVhereas heretofore some vnchristian Sermons books termed the Bishop of Rome the great Antichrist we shal now receiue a better doctrine more religious answer that there must be one chiefe Priest or Bishop in euery Diocesse hauing a more eminent authority then the rest then whereas men now detest his falshood they would but onely haue laughed at his folly But let vs come to his second allegation and see if there be any more truth in that then in this His wordes are these Doctor Field telleth vs from Scripture that Christ promised to build his Church vpon Saint Peter then no Christian will doubt vnlesse he will doubt of Christs truth and promises but it was so performed Let the reader peruse the place and hee shal find that I doe not tell them from Scripture that CHRIST promised to builde his Church vpon Peter as this man adding one falshood to another most vntruely sayth I doe but onely cite a place of Tertullian to proue that nothing was hid from the Apostles that was to be reuealed to after-commers where hee hath these words What was hidden and concealed from Peter vpon whom Christ promised to build his Church from Iohn the Disciple hee so dearely loued that leaned on his breast at the mysticall supper and the rest of that blessed company that should be after manifested to succeeding generations But he will say that I approue the saying of Tertullian and therefore thinke the Church was built vpon Peter Truly so I doe but I thinke also as Hierome doth that it was built no more vpon him then vpon all the rest and therefore the supremacy of Peters pretended successour will not bee concluded from thence Dicis saith Hierome super Petrum fundatur Ecclesia licet idipsum in alio loco super omnes Apostolos fiat Super omnes ex aequo Ecclesiae fortitudo solidatur that is Thou wilt say the Church was built vpon Peter It is true it was so but we shall find in another place that it was builded vpon all the Apostles Surely the firmenesse of the Church doth equally stay and settle it selfe vpon them all This is so cleare and evident that Bellarmine himselfe confesseth that all the Apostles may be said to haue beene foundations of the Church and that the Church may bee truely said to haue beene built vpon them all First because they preached Christ to such as had not heard of him before and were the first that founded Christian Churches Secondly in respect of their doctrine which they learned by immediate reuelation from the Sonne of God in which the Church is to rest as in the ground and rule of her faith Thirdly in respect of gouernmēt in that they were all heads rulers of the vniuersal Church Thus wee see if I had told them out of Scripture that Christ promised to build his Church on Peter our Aduersaries could not from thence haue inferred the supremacie of the Pope his pretended Successour Wherefore let vs come to his next allegation His words are Doctor Field and the rest doe ordinarily yeelde that the Romane Church continued the true Church of God till the yeare of Christ sixe hundreth and seauen when Bonifacius the Pope there claimed as they say supremacie first in the Church This is a meere imagination of his own for I no where speake of the Churchcōtinuing till the time of Bonifacius the Pope or till the yeare sixe hundred and seauen as if it had then ceased and therefore hee doth not here cite any page of my booke as in other places but citeth it at large But saith hee Doctor Field plainly acknowledgeth that the supremacy belonged to the Popes of Rome before the first Nicene Councell and then by the rules which hee giueth to knowe true traditions custome of the Church consent of Fathers or an Apostolicall Churches testimony this must needes bee of that first kinde and then of equall authority with Scripture as hee acknowledgeth of such traditions Such is the intollerable impudency of this man that I protest I canne scarce beleeue mine owne eyes or perswade my selfe that hee writeth that which I see hee doth For doe I any where acknowledge the supremacy belonged to the Popes of Rome before the Nicene Councell Nay doe I not in the place cited by him say that before the Nicene Councell there were three principall Bishoppes or Patriarches of the Christian Church to witte the Bishoppes of Rome Alexandria and Antioche as appeareth by the actes of the Councell limiting their bounds Had these their bounds limited and set vnto them and was there one of them an vniuersall commander If hee say I acknowledge the Bishop of Rome was in order and honour the first amongst the Patriarches before the Nicene Councell and thereupon inferre that I acknowledge his supremacie and commaunding power ouer the rest hee may as well inferre that I giue to the Bishop of Alexandria a commanding authority ouer the Bishoppe of Antioche because before the Nicene Councell he was before him in order and honour That which hee addeth as a Corollary that by the rules I giue to know true traditions this must bee of that kinde and cōsequently of equall authority with Scripture argueth in him a greater desire of saying something then care what he saith For first it no way appeareth out of any thing that I haue said touching the primacy of the Pope before the
truth whose communion we must embrace follow her directions rest in her iudgement liuing and dying therein to haue eternall life men might here by my censure and advice confine themselues and wade no further in so many intricate controversies of religion the second that I am or must bee of opinion that all those bookes which the church of Rome receiued for canonicall are indeede canonicall For answere to the former of these allegations First I professe before God men and Angels that I neither do nor euer did thinke the present Romane church to be the true church whose communion wee are bound to embrace but an hereticall church with which we may not communicate Secondly I professe in like sort that though I did and doe acknowledge the church wherein our Fathers liued before Luthers time to haue beene the true church of God in respect of the best and indeede the principall parts thereof which held a sauing profession of the truth in Christ howsoeuer many and they greatly prevailing erred damnably yet I neuer thought it to be that church in whose iudgement we are to rest without any farther doubt or question nor that it was safe to follow the greater part of the guides and rulers of it but the church in whose iudgement wee must absolutely and finally rest is that whole and entire societie of Holy ones which beginning at Hierusalem and filling the world continueth vnto this day To refuse the iudgement of this church or to resist against any thing deliuered ab omnibus ubique semper in all places at all times by all Christian pastors and people not noted for heresie or singularitie were extreame folly and madnesse so that as I noted in answer to the first chapter out of Waldensis it is not any particular church as the church of Africa nor the particular Romane church but the vniuersall church not gathered together in a generall councell which hath sometimes erred but the whole catholique church dispersed through the world from the baptisme of Christ vnto our times which doth vndoubtedly holde the true faith and faithfull testimony of IESVS and in whose iudgement we must absolutely rest without any farther question oâ—… doubting and hereunto agreeth t Vincentius Lirinensis prescribing this course to bee followed in matters questioned touching faith and religion If errour creepe into one part of the Church we must looke vnto other that still are sound and pure if into almost the whole present church we must looke vp higher into former times and the resolutions of them that haue beene since the Apostles times Thus I hope the Reader will easily perceiue that this first allegation is friuolous For I doe not thinke the present Church of Rome to be the true church of God whose communion we must embrace nor that the particular Romane church when it was at the best was that church in the judgement whereof we are absolutely to rest and therefore let no man confine himselfe here without farther wading into particular controuersies but let euery man as he tendreth the saluation of his owne soule looke to the judgement of other churches also and to the resolutions of former times Now let vs proceede to his second allegation concerning canonicall and apocryphall bookes of Scripture His words are The Protestant surueyor of the Communion-booke affirmeth plainely that the Protestants of England must approue for Canonicall all those bookes which the Romane Church doth and Doctour Field is of the same opinion or must be for thus he writeth The ancient and true-beleeuing Iewes before the comming of Christ especially such as liued in Greece and nations out of Iury commonly called Hellenists receiued those bookes for canonicall Scripture It is well hee saith not absolutely that I am of that opinion but that I am or must be for he is well assured I am not but he knoweth how to force me to bee whether I will or not by falsly reporting my wordes and making me say that I neuer thought nor said For doe I any where say the ancient and true â—…euing Iewes before the comming of Christ receiued those bookes for canonicall especially such as were dispersed among the Gentiles No surely but the contrary namely that the ancient church of the Iewes did receiue those only as diuine and canonicall which we doe and not those other in question I am verily perswaded these men thinke lying to be no sinne for otherwise it were not likely that bragging so much of their good workes and trusting to the merit thereof they would wittingly runne so often into such a sinne as we silly men thinke it to be and as the spirit of God assureth vs it is being of the number of those that shut men out of the kingdome of God and Christ according to that in the Reuelation Without shall be dogges and inchanters and whore-mongers and murtherers idolaters and whosoeuer loueth or maketh lies But let vs see if hee deale not better in that which followeth Surely no hee is constant and euer like himselfe for hee saith Doctour Field writeth thus The ancient and true-beleeuing Iewes before the comming of Christ especially such as liued in Greece and nations out of Iury commonly called Hellenists receiued those bookes for canonicall Scripture and to vse his owne wordes Hence it came that the Iewes deliuered a double canon of Scripture to the Christian Churches Surely this is not to vse but to abuse my words For I was not so senselesse as to say the auncient and true-beleeuing Iewes receiued the bookes in question for Canonicall and that thence it came that they deliuered a double Canon of Scripture to the Christian Churches For if the Iewes generally had receiued all these bookes for canonicall but especially the Hellenists then they could not haue deliuered a double canon of Scripture but one onely Wherefore my words are not as hee reporteth them but hauing spoken of the 22 bookes of the old Testament I adde These onely did the auncient Church of the Iewes receiue as diuine Canonicall and that other bookes were added vnto these whose authoritie not being certaine and knowne are named Apocryphall fèll out in this sort The Iewes in their latter times before and at the comming of Christ were of two sorts some properly named Hebrewes commorant at Hierusalem in the holy land other named Hellenists Iewes of the dispersion mingled with the Grecians these had written sundry bookes in Greeke which they made vse of together with other parts of the old Testament which they had of the translation of the Septuagint but the Hebrewes receiued onely the 22 bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the Scripture to the Christian Church the one pure indubitate diuine which is the Hebrew Canon the other in Greeke inriched with or rather adulterated by the addition of certaine other bookes written in those dayes when God raised vp no more Prophets among his people So that the
famous in all ages the testimony of the Pastors of an Apostolique church successiuely deliuered frō the beginning not the present testimony of an Apostolicall church Thirdly we will neuer admit any pretended traditions vnlesse they may be confirmed vnto vs by one of these rules if our Adversaries can proue any of their supposed traditions by these rules wee will willingly acknowledge them and therefore I know no reason why we may not make claime vnto them He addeth that I condemne priuate interpretations as if euer any Protestant had allowed any priuate interpretation in that sense that I dislike it or as if our Religion were grounded vpon priuate interpretations But the good man might haue beene pleased to remember that in the place cited by him I distinguish three kindes of private interpretations whereof one is named priuate for that they that so interprete neglect the common rules of direction rely vpon secret revelations knowne to none but themselues and despise the iudgment of other men Another because the person so interpreting is priuate and yet presumptuously taketh vpon him to force all others to embrace the same hauing no authority so to do The 3d is whē as the person is of private conditiō so he seeketh only to satisfie himself in it no way presumeth to prescribe to others to follow that he resolueth on farther then by reason higher authority he can inforce the same The first kind of private interpretations we detest accurse The 2. we condemne as presumptuous The 3d we approue so do our Adversaries for ought I know and therefore I know not to what purpose hee citeth this saying of mine that priuate men may not so propose their interpretations as if they would bind all other men to embrace and receiue them That which followeth that I make three kindes of interpretation and affirme that none haue authority so to interprete Scripture as that they may subject all that dissent from the same to excommunication and censures of like nature but Bishops assembled in a generall Councell is so true that neither hee nor any other in his right wits will euer deny it For who hath authority so to interprete Scripture as to subiect them to excommunication that dissent but the gouernors of the church and who so as to subject all that dissent but they that are the gouernors of the whole as are the Bishops of the whole Christian church assembled in a generall Councel But saith he Protestants haue neuer had any generall Councell therefore they haue no warranted interpretations of Scripture If this consequence be good the Christians for the space of 300 yeares after Christ had no warranted interpretations of Scripture for till the reigne of Constantine there was no generall councell But the Protestants can haue no generall councell therefore they haue not amongst them the highest supreme binding authority judgment Surely wee confesse that being but a part of the Christian church they cannot haue a Councell absolutely generall out of themselues alone and therefore not hauing the highest binding authority amongst them it being found only in the whole vniuersall church they do not take vpon thē so to interprete Scriptures as to subiect all to excommunication that refuse their interpretations but such particular churches persons only as are vnder their jurisdiction The Papists indeede in the heigth of their pride being but a part contemning all other interessed in the supreame binding judgement as well as themselues assume and appropriate it to themselues alone in which claime we may rather see the height of their pride thē the cleernesse of their right and therefore the Grecians impute all the diuisions and breaches of the Christian world vnto them in that they presumed of themselues without them to interprete the Scriptures and to define certain questions touching the faith in such sort that they subjected them to Anathema excommunication so casting them all into hell as much as lay in them These inconsiderate proceedings and rash censures did such harme that the wisest most religious moderate in the Latine Church wished they had neuer beene passed or that they were reuersed called backe again But saith he let any man enter into a serious consideration of Protestant doctrine in this point that vnder paine of damnation we are bound to find and follow the truth that generall Councels as before may subiect euery man disobeying their determinations to excommunication and censures of like nature the most terrible and fearefull punishment of this world and all iudgments Ecclesiasticall euen generall Councels may erre haue erred even in things pertayning to God as is defined in their Articles and is commonly taught beleeued with them this consideration is able to put men not regardlesse of saluation into more then a quaking palsey What the meaning of the good man is in this passage I doe not well conceiue For I see not but all these considerations may well stand together that the trueth is to be found out followed vpon paine of damnation that Councels may erre and yet haue power to subiect such as disobey their determinations to excommunication the most terrible and fearefull punishment of this world without any danger of causing men to fall into a quaking palsey For are they all in state of damnation that are excommunicated whether iustly or vniusty or may no man subiect men to excommunication but hee that cannot erre Surely all men knowe that not onely Popes and particular Bishops but euen generall Councels may erre in matters of fact and excommunicate a man vniustly for resisting their determinations And doth not Saint Augustine shew that by the meanes of preuailing factions men may be vniustly excommunicated and neuer restored to the outward communion of the church againe and yet die in state of saluation nay bee rewarded for the patient enduring of the wrongs offered them by them by whom they were excommunicate It is no such absurd thing then that they may erre who haue authority to excōmunicate But perhaps his meaning is that if Coūcels may erre there is no certaine way to find out the truth which yet euery man is bound vpon perill of damnation to find and follow and that it is the consideration hereof that is able to put a man into a quaking palsey Surely this man seemeth to feare where there is no feare for are there no other meanes to find out the truth when questions and doubts trouble the church and distract the mindes of men but generall Councels How did the Fathers in the Primitiue Church during the time of the first three hundred yeares satisfie themselues and such as depended of them in the midst of so many so horrible and damnable heresies as then rose vp Doth not Bellarmine from hence inferre that though generall Councells be a very fit and good meanes to end controversies and settle the differences that may arise in the church
laici et omnes templi choro excludebantur Hugo erudit theol de Sacram. fid lib. 2. part 3. c. 4. ut intrinsecus quietius vivant ordines ministerii divini per indulgentiam Monachis conceduntur non ad exercendam praelationem in populo Dei sed ad celebrandam intrinsecus communionem Sacramenti Dei quod tamen in principio non ita fuisse dicunt Monachi quippe et Eremum habitantes olim Presbyteros habuisse dicuntur 〈◊〉 〈◊〉 〈◊〉 Presbytâ—…s â—…y by â—…y aâ—…d 〈◊〉 by 〈◊〉 alloâ—… 〈◊〉 〈◊〉 â—…stus vt Damasâ—… air titulos in vibâ—… Rotâ—… Presbytâ—…s dâ—…it 〈◊〉 in â—…ta 〈◊〉 g 〈◊〉 contra â—…anos h As Christ doth nothing witâ—…ut 〈◊〉 Father so do 〈◊〉 with 〈◊〉 wheâ—… be Presâ—… Deacon or 〈◊〉 man 〈◊〉 ad 〈◊〉 〈◊〉 haâ—… ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presâ—…rs Dâ—… 〈◊〉 〈◊〉 〈◊〉 B. 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 â—…he Châ—…ch Cenâ—… 〈◊〉 1. canâ—… Presbyteri sine conscientiâ—… Episcopi nihil faciunt i Epiphanius haeresi 75. Concilium Anciranum can 13. â—…ero â—…pist 〈◊〉 â—…um quid facit Episcopus exceptâ—… ordinatione quod non facit Presbyter k Concil Carth. 〈◊〉 can 4. â—…arth 3. â—…an 31. 32. 158. l Hiero. contra Luciferianos ob honorem sacerdotij fit vt soli Episcopi manus imâ—…nt 〈◊〉 Thomâ—… 〈◊〉 â—…addit quaest 40. art 5. Bonauen l 4. dist 24. ar 2 q. 3. Dominicus á Soto l. 10. de iustitia 〈◊〉 q. 〈◊〉 aâ—… 2. in 4. dist 24. q. 2. art 3. Armacanus l. 〈◊〉 ostendit nullum praelatum plus habere de potestate sacramenâ—… siuâ—…or â—…nis quà m simâ—…ces sacerdotes Cameracensis in 4. quaest 4. Contarenus de Sacramentis lib. 4. n Contra Luciferianos o Peruenit ad nos quosdam scandalizatos fuisse quod Presbyteros Chrismate tangere in fronte eos qui baptizati sunt prohibuimus c. Greg Ianuario episcopo l. 3. in dict 12. Epist. 26. p Carth. 3. can 32. q Videtur quod si omnes Episcopi essent defuncti sacerdotes minores possent episcopos ordinare Armachanus l. 11. in q. Armenorum cap. 7. Alex de Hales part 4. q. 9. memb 5. art 1. dicunt quidam quod ex demandatione Papae ordinatus potest conferre ordinem quem habet 〈◊〉 Synodus Chalced. can 6 s Episcopus praeter iudicium metropolitani finitimorum episcoporum non ordinandus Concil Laodicen can 12. si episcopus ab omnibus episcopis qui sunt in prouinciâ aliquâ vrgente necessitate non ordinatur certè tres episcopi debent in vnum esse congregati ita vt etiam caeterorum qui absenteâ—… sunt consensum literis teneant Concil Nic. can 4. â— t Concil Antiochenum can 13. u Concil Ancitanum can 13. decrerum Iohannis 3. cp ad Germaniae episcopos Antiochenum can 10. 1 Li. 1. Ep. 4 y Lib. 1 Ep. 4. a 1 Part. l. 5. 28 a Denotis Ecclesiae cap. 8. c Irenaeus l. 4. c. 43. illis Presbyteris obediendum esse dicit qui cum Episcopatus successione Charisma acceperunt veritatis Tertul. de praescrip praeter ter ordinem Episcoporum ab initio decurrentem requirit consanguinitatem doctrinae Aug. Epist. 165. enumeratis episcopis Romanis in hoc inquit ordine nullus inuenitur Donatista b Staplet contro de ecclesia in se quaestione 4. art 2. expositione articuli notabili 5. d Irenaeus l. 3. cap 3. e Lib. 3. cap. 2. a Bellar. de notis Ecclesiae li. 4 cap. 10. nota 7. b Dicunt quidam articulum esse fidei quod Benedictus exâ—…ph grâ—…tia sit Papa quod absque co non stet salus cum tamen salus Ecclesiae in solum Deum ordinetur absolutè essentialiter in hominem Christum de ordinatalege sed accidentaliter in papam mortalem alio quin cum vacat sedes per mortem naturalem vel ciuilem Papae vtpote si sit haereticus depositus quis hominum saluus esse possit Gers. part 1. consid 1. de pace idem pâ—…tte 4. ser. de Angelis papam agnoscere de necessitate salutis esse ambigunt nonnulli sufficere dicentes vt verum Ecclesiae caput Christus agnoscatur c Gers. de modo habendi se tempore schismatis d See cap. 7. e Lib. 1. Ep. 3. f But be will say Cyprian calleth the Rom Church the principall Church whence saceâ—…dotall vnity hath her spring herevnto we answere that the Râ—…m Church not in power of ouerrusing all but in order is the first and principall that therefore while she continueth to hold the trueth and incrocheth not vpon the right of other Churches shee is to haue the priority but that in either of these cases she may be forsaken without breach of that vnity which is essentially required in the parts of the Church g Cyprian l. 4. Epist. 8. h Lib. 2. Ep. 1. i Fiâ—…milianus Cypriano Ep. 75. k In Catalogo scriptorum Ecclesiast l Hiero. Euagrio m Epist. ad Damasum de nomine Hypostasis n Lib. 1. contra Iouinianum o Hiero Euagrio p Epist. 89. ad Episcopos Viennensis prouinciae a 〈◊〉 Tim c. 17. b Revel 2. 6. c Actes â—… 18. d Neâ—… mouere quenquam debet quod conâ—…dem professionem patrum praeposus decreto generalo Consilii quam fide de toto 〈◊〉 existentes conuenitent eâ—…copi quin â—…mo in tractatibuâ—… 〈◊〉 â—…uic â—…ost â—…ptaras 〈◊〉 Conciliorum 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art 〈◊〉 1â—… e 〈…〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14 32 33. g P. 3. dialog apolog iudicium de Concilio Constanciensi h See Chap. 35. i That which Illyricus said touching originall sinne which hee affirmed to be an essential corruption was not soe meant as if sinne were a positiue thing or an essence and substance as many did conceiue for he acknowledged that sinne is formally nothing but a want of râ—…ctitude and an aberration but as wee call that action sinne wherein defect and want of rectitude is found so likewise hee feared not to call the essentiall powers of the soule auerse from God and disordered in their motions and inclinations by the name of originall sinne because they are originally sinnefull Smidelinus cleareth Hosiander shewing that his opinion was that by the actiue and passiue righteousnesse of Christ performed in his humane nature as by causes meritorious wee finde fauour with God and haue communion with him and are made partakers of his essentiall righteousnesse not transfusing it into us or confounding it withus as many mistocke him but by such a kind of participation as that is wherein all creatures partake of Gods diuine perfections and that so partaking of his righteousnesse we may do â—…hat is right in his sight k De tâ—…ibuna lib. atque administrationis insulis ad sacerdotium raptus doâ—…ere vos copi quod ipse non didâ—…ci itaque factum est vt prius docere inciperem quà m discerem â—…endum
that all the workes of infidells and men not renewed and iustified by Gods speciall grace were sinnes Yea so great is the force of this trueth that since the councell of Trent some of great esteeme and place in a sorte giue way vnto it For Didacus Alvarez an Archbishop within the dominions of the king of Spaine hath written a learned worke de Auxiliis gratiae and dedicated it with good allowance to the king that now is wherein hee sayth that though euery morall acte that is good ex genere obiecto as to giue almes to a poore man out of naturall compassion bee of that nature that it may bee done in reference to God as loued aboue all as the authour of nature or as the cause and obiect of supernaturall happinesse yet no such can bee so done de facto but by the acte of charitie So that by a man vnregenerate no such acte canne bee done in reference to God formally or vertually Now I suppose there is no morall acte that canne bee done by man but it must bee referred formally or vertually to some last end and if not to God as hee sayth the workes of Infidells cannot then to some other end and then of necessity they must bee sinne for whatsoeuer is done in reference to any thing besides God as the last end is done perversely and sinfully The good man no doubt saw the trueth touching this poynt and therefore sayth that there is no true vertue without charity that the workes of Infidels are not onely not meritorious but not truely good nor the workes of vertue and proveth the same at large out of Augustine whence it will follow that they are sinne for every morall acte is either a worke of vertue and truely good though in an inferiour sort or sinne but this he durst not say and so putteth himselfe into a necessitie of contradicting himselfe for if an infidell when hee giueth an almes cannot doe this act in reference to GOD as the last end either formally or vertually then hee must doe it formally or vertually in reference to some other thing most loued by him and if hee doe so then he putteth an ill circumstance to this his action and so it cannot but bee sinne Thus then wee haue strongly proued out of the testimonies of such as best vnderstood the doctrine of the Church that grace was giuen to Adam in the day of his creation not onely to make him constantly and collectiuely to doe all the morall duties that were required of him and to merit supernaturall happinesse as if he might haue done the seuerall duties and performed the seuerall acts of morall vertue without it but simply to inable him to doe good and decline euill so that it being taken away man knoweth not his true good nor is any way inclined to seeke it as he should doe For whereas there was a threefold eye in Adam as Hugo de Sancto Victore noteth Carnis quo mundum quae in mundo cernebat rationis quo se quae in se contemplationis quo deum primum perfectè habet secundum ex parte tertium omninò non habet nam postquam tenebrae peccati intraverunt oculus contemplationis extinctus est ut nihil videret oculus rationis lippus factus est ut dubiè videret solus oculus carnis in suâ claritate permansit That is Of the flesh by which hee saw the world and the things that are in it of reason whereby hee saw and vnderstood himselfe and all the things that were in himselfe and of contemplation by which he was to see God the first he hath still in perfection the second in part the third he hath wholly lost for after the darkenesse of sinne entred the eye of contemplation was put out so as to see nothing at all the eye of reason was dimmed so as to see doubtfully only the eye of the flesh remained in perfection And two kindes of euill are brought into the nature of man Privativa amissio notitiae in intellectu rectitudinis in voluntate conversionis ad deum tanquam ad proprium obiectum positiva perpetuae tristes dubitationes de Deo de providentiá Dei iudicio promissionibus comminationibus in voluntate conversio ad obiecta contraria legi That is there are newly brought into the nature of man euils of two sorts privatiue as the losse of the true right knowledge of God in the vnderstanding of rectitude in the will and of due conversion to God as her proper object positiue as perpetuall doubtings of God of the providence of God his judgement promises threates in his will a conversion to the desiring of things the Law forbiddeth This corruption of mans nature is excellently described by Prosper Humana natura in primi hominis praevaricatione vitiata etiam inter beneficia inter praecepta auxilia Dei semper in deteriorem est proclivior voluntatem cui committi non est aliud quam dimitti Haec voluntas vaga incerta instabilis imperita infirma ad efficiendum facilis ad audendum in cupiditatibus caeca in honoribus tumida curis anxia suspicionibus inquieta gloriae quam virtutum avidior fame quam conscientiae diligentior per omnem sui experientiam miserior fruendo his quae concupiverit quam carendo nihil in suis habet viribus nisi periculi facilitatem And againe Omnes homines in primo homine sine vitio conditi sumus omnes naturae nostrae incolumitatem eiusdem hominis praevaricatione perdidimus inde tracta mortalitas inde multiplex corporis animique corruptio inde ignorantia difficultas curae inutiles illicitae cupiditates sacrilegi errores timor vanus amor noxius iniusta gaudia poenitenda consilia non minor miseriarum multitudo quam criminum By this which hath beene sayd it appeareth that the Church wherein our Fathers liued and died euer taught as wee doe touching the state of mans creation fall and originall corruption and euer reiected the fancies of those more then Semipelagians that brought in the errours the Romanists now maintaine and so was in this as in the former points a true orthodoxe and Protestant Church CHAP. 6. Of the blessed Virgins conception HAuing spoken of Originall sinne and shewed the nature of it the next thing that is questioned is the generality of it for wee say that amongst al them that haue beene borne of women there neuer was any found that was not conceiued in sinne besides Christ the Lord who had God for his father and a virgin for his mother of whose spotlesse conception his Fathers diuinity and mothers virginity were proofe sufficient But they of the Church of Rome at this day for the most part say that the blessed virgin the mother of our Lord was conceiued likewise without spotte of originall sinne Leo the tenth was moued to determine this question touching the conception of
of actions of vertue formerly done remaine still in the elect and chosen called according to purpose when they fall into grieuous sinnes tyrannizing ouer them though during the time of their being in such grieuous sins the actuall claime to the benefit of these things and the enioying of them be suspended which vpon their repentance for those particular sinnes that caused such suspension is reuiued and set afoote againe in such sort that the repentance past sufficeth for remission of former sinnes and the good actions past shall haue their rewards So that a man elect and chosen of God and called according to purpose that hath done good vertuous actions though they be deaded in him for the present by some grieuous Sinne yet still they remaine in diuine acceptation and he still retaineth the right title he had to the reward of eternall life promised to those workes of vertue done by him though he can make no actuall claime to the same while he remaineth in such an estate of sinne but after that such sinne shall cease and bee repented of hee recouereth not a nâ—…w right or title but a new claime by vertue of the old title Wherefore if it bee demaunded whether Dauid and 〈◊〉 â—…hen they fell into those grieuous sinnes of vncleanesse and abnegation of Christ continued in a state of iustification We answer that they did in respect of the remission of their sinnes and the title they goâ—… to eternall life in their first conuersion which they lost not by those their sinnes committed afterwardes For the remission of all their former sinnes whereof before they had repented remained still and Gods acceptation of them to eternall life notwithstanding these sinnes vpon the condition of leauing them together with his purpose of rewarding their well-doings but in respect of the actuall claime to eternall good things they were not as men once iustified are notwithstanding lesser sinnes wâ—…h though they cause a dislike yet neither extinguish the right nor suspend the claime to eternall life Thus hauing runne through all those passages of Master Higgons his booke that any way concerne Mee I leaue him to be-thinke himsâ—…fe whether hee had any reason to traducâ—… Mee in such sort as hee hath done and remitte the wrongs he hath done Mee without cause to the righteous iudgement of God to whom hee must stand or fall The end of the first part THE SECOND PART Concerning the Authour of the Treatise of the grounds of the Olde and Nevv Religion and such exceptions as haue beene taken by him against the former Bookes HAuing answered the frivolous objections of Master Higgons I will leaue him and passe from him to his friend and collegue the Author of the Treatise of the grounds of the Olde and New Religion who also is pleased in his idle discourses to take some exceptioÌ„s against that which I haue writteÌ„ But because hee is a very obscure Author such a one as the world taketh little notice of I will not much trouble my selfe about him nor take so much pains in discouering his weaknesse as I haue done in dismasking the new convert a man as it seemeth of more esteeme Yet that the world may see what goodly stuffe it is that these namelesse and Apocryphall Booke-makers dayly vent amongst our seduced countrymen I will briefly and cursorily take a view of all such passages ofhis Treatise as any way concerne me Amongâ—… which the first that offereth it selfe to our view is in his Preface to the Reader where hee citeth with great allowance and approbation that which I haue in my Epistle Dedicatory That all men must carefully seeke out which is the true Church that so they may embrace her communion follow her directions and rest in her judgement but presently chargeth Mee that in my fourth Booke following I bereaue her of almost all such prerogatiues as I formerly yeelded vnto her so that men may not safely follow her directions nor rest in her judgement in that I say that Generall Councels may erre in matters of greatest consequence and free the Church her selfe from errour onely in certaine principall points and Articles of Christian Religion and not generally in all This is a bad beginning being a most shamelesse vntruth For in the places cited by him I lay downe these propositions First that the Church including in it all faithfull ones since CHRIST appeared in the flesh is absolutely free from all errour and ignorance of diuine things Secondly that the Church including all those beleeuers that are hauebeene since the Apostles times is simply free from all errour though happily not from all ignorance Thirdly that the Church including onely the beleeuers liuing at one time in the world is free not onely froÌ„ error in such things as men are precisely bound expressely to know beleeue but froÌ„ pertinaciously erring in any thing that any way pertaineth to Christian faith and religion Fourthly that wee must simply and absolutely without all doubt or question follow the directions and rest in the iudgment of the Church in eyther of the two former senses Fifthly that we must listen to the determinations of the present Church as to the instructions of our Elders and fatherly admonitions and directions but not so as to the things contained in Scripture or beleeued by the whole Vniuersal Church that hath bin euer since the Apostles times Because as Waldensis noteth the Church whose faith neuer faileth is not any particular Church as that of Africa or Rome but the Vniuersall Church neyther that Vniuersall Church which may bee gathered together in a generall Councell which is found sometimes to haue erred but that which dispersed through the world from the Baptisme of Iohn continueth to our times Sixtly that in the iudgment of Waldensis the fathers successiuely are more certaine iudges in matters of faith then a generall Councell of Bishops though it be in a sort the highest Court of the Church as the Treatiser sayth All these propositions are fouÌ„d in Waldensis who wrote with good allowance of Pope Martin the Fift and the whole consistory of Cardinals so that the Treatiser cannot charge Me with any wrong offered to the Church in bereauing her of her due prerogatiues but he must condemn him also and blame the Pope and his Cardinals for commending the writings of such a man to the world as good profitable and containing nothing contrary to the Catholike verity that forgotte himselfe so farre as to bereaue the Church of almost all her prerogatiues which he cannot doe but he must condemne Vincentius Lyrinensts likewise a man beyond all exception who absolutely concurreth in iudgement with Waldensis touching these points assuring vs that the state of the present Church at sometimes may be such as that we must be forced to flye to the iudgment of Antiquity if we desire to find any certaiue direction A iudgement of right discerning sayth OckaÌ„ there is euer fouÌ„d in the Church
seeing there are alwaies some right-beleeuers but a right iudgment of men by their power of iurisdiction maintaining truth suppressing error may be wanting Nay that somtimes there was no such iudgmēt in the Church it is most euident For Vincentius Lyrinensis sayth the Arian heresie infected not some part onely but almost the whole Christian world soe that almost all the Bishoppes of the Latine Church were misled by force or fraud Yea Athanasius and Hierome report that Liberius Bishoppe of ROME was carryed away in that tempestuous whirlewinde and subscribed to heresie soe that there was noe sette Tribunall on earth in those dayes to the determinations whereof it was safe to stand §. 2. IN the next place the Treatiler chargeth Mee that whereas Luther defendeth that infants in Baptisme actually beleeue I endeauour to wrest his words to habituall faith which sence he sayth Luthers discourses will not admit and for proofe hereof referreth the reader to certaine places in Luther and to the positions of his followers but as Festus sayd vnto Paul thou hast appealed to Caesar to Caesar shalt thou goe so seeing this Treatiser referreth the Reader to Luthers discourses and the doctrine of his Disciples to these I will send him which will turne greatly to the Treatisers disaduantage For the reader cannot but finde by Luthers discourses and the doctrine of his Schollers that I haue rightly deliuered his opinion to bee that infants are filled with habituall fayth when they are regenerate and not that they haue any such acts of faith or knowledge of God as men of yeares haue Let vs therefore heare what Luther himselfe will say some men saith hee will obiect against that which I haue said touching the necessity of faith in such as are to receiue the Sacramērs with profit that infants haue no faith nor apprehension of Gods mercies that therefore either faith is not so necessarily required to the due receiuing of the sacramēt or that infants are Baptised in vaine Here I say that which all say that other mens faith euen the faith of such as present thē to Baptisme steedeth litle children For as the word of God is mightie when the sound therof is heard euen to the changing of the heart of a wicked man which is no lesse vnapt to heare the voyce of God to listen vnto it thē any litle babe so by the prayer of the Church which out of faith to which all thinges are possible presenteth it to baptisme the child is changed cleansed and renued by the infusion of faith or by faith which is infused and powred into it Thus doth Luther expresse his owne meaning touching this poynt Now let vs heare what his followers will say It was agreed vpon saith Chemnitius amongst the followers of Luther that when we say infants beleeue or haue faith wee must not imagine that they do vnderstand or feele the motions of faith But their errour is rejected who suppose that infants baptized please God and are saued without any operation or working of the holy spirit in them whereas Christ pronounceth that vnlesse a man bee borne a new of water and of the spirit hee cannot enter into the kingdome of heauen So that this is all that Luther and the rest meant that children cannot be made partakers of those benefits that God offereth to men in Baptisme nor inherit eternall life by vertue of the faith of the Church without some change wrought in them by the spirit fitting them to be joyned to God which change or alteration in them they call faith not meaning to attribute vnto them an actuall apprehension of Gods mercies for they constantly deny that they feele any such motions of faith but a kinde of habituall faith onely there being nothing in faith but such an act of beleeuing as they deny or the seede roote and habit whence actual motions in due time do flow With whom Calvine agreeth for whereas the Anabaptists obiect against him defending that infants are capable of regeneration that the Scripture mentioneth no regeneration but by the incorruptible seed of the word of God which infants cannot heare he answereth that God by his diuine power may renue and change them by some other meanes Secondly hee addeth that it is not absurde to thinke that God doth shine into the hearts of those infants which in infancie hee calleth out of this world to himselfe and that hee doth make himselfe knowne vnto them in some sorte seeing they are presently after to be receiued and admitted to the cleare and open view and sight of his glorious face and countenance and yet saith he will not rashly affirme that they are indued with the same faith which wee finde in our selues or that they haue knowledge like vnto that of faith And in the next section speaking more generally and not restraining himselfe to such as die in infancy hee saith that they are Baptized into future repentance and faith which vertues though they bee not presently formed in them yet a seede of either of them lieth hid in them The Papists are distracted into contrary opinions touching this point For some thinke that grace the roote of faith and other vertues is infused into children in Baptisme but not faith other that not onely grace but the habit of faith hope and charity is powred into them likewise which opinion as more probable was admitted in the Councell of Vienna and is embraced by vs as true Wherefore let the Reader judge whether I haue wrested the words of Luther or the Treatiser wronged Mee SECT 3. IN the third place hee laboureth to demonstrate and proue that there is a contradiction betweene the reuerend Bishop of Lincolne and Doctour Morton my selfe touching the power of ordination which that learned Bishoppe appropriateth vnto Bishops and we communicate in some cases to Presbyters But this silly obiection is easily answered for his meaning is that none but Bishoppes regularly may ordaine which we confesse to be true as likewise none but they onely may confirme the baptized by imposition of hands and yet thinke that in case of necessity Presbyters may performe both these things though of ordinary right belonging to Bishops only Part. 1. Sect. 1. LEt vs passe therefore from the preface to the booke it selfe the first thing that he objecteth in the booke it selfe is that I giue Apostolicke power to the present Church whence he thinketh it may be inferred that the Church cannot erre in matters of faith or ceremonies That I giue Apostolique power to the present church he endeavoureth to proue because I say She hath authority to dispense with some constitutions of the Apostles touching order and comelinesse which he thinketh She might not doe if she had not the same Authority by force whereof they were made but he could not but know that this proofe is too weake if he were not very weake in vnderstanding For the Apostles made these constitutions
time of the Nicene Coūcell that either custome of the Church consent of Fathers or the testimony of an Apostolical Church giue the supremacie to the Popes 2ly It is false that hee saith that I make custome of the Church or the testimony of an Apostolicall Church rules whereby to finde out which are true traditions and which are not For first I doe not say that custome of the church obseruing a thing is a proofe that that thing which is so obserued was deliuered frō the Apostles but such a custome whereby a thing hath beene obserued from the beginning So that though the Popes had beene supreame in power and commaund before the Nicene Councell which all the Papists and diuells in hell shall neuer proue yet would it not follow that this their supremacy were by tradition from the Apostles Secondly I doe not make the testimony of an Apostolicall church to be a rule whereby to know true traditions from false as hee is pleased to bely me but I disclaime it in the very place cited by him My words are these The third rule whereby true traditions may bee knowne from false is the constant testimony of the Pastours of an Apostolicall church successiuely deliuered to which some adde the present testimonie of any Apostolicall Church but this none of the Fathers admit neither doe I The Churches of Corinth Ephesus and Rome are Apostolicall Churches whatsoeuer their Pastors haue successiuely deliuered as receiued from the Apostles is vndoubtedly Apostolicall but not euery thing that the Pastours of those Churches that now presently are shall so deliuer seeing they are contrary the one to the other in things of great importance Thirdly whereas he saith I acknowledge vnwritten traditions to bee of equall authority with the Scriptures he is like himselfe For I neuer acknowledge that there is any matter of faith of which nature the Popes supremacy is supposed to be deliuered by bare tradition and not written but say onely if any thing may be proued to haue beene deliuered by liuely voyce by them that wrot the Scriptures there is no reason but it should be of as great authority as if it had beene written Two more allegations there are yet behind in this chapter that concerne mee The first that I say and Protestants generally agree with mee that the Regiment of the West Churches among which this nation is belonged to the Pope of Rome It seemeth this man hath a great desire I should say so and some hope I will say so But I protest as yet I neuer wrote any such thing and therefore here againe hee referreth his Reader to no page of my Booke as in other places but citeth it at large wherein he sheweth more wit then honesty for it is good to put a man to seeke farre for that which can no where be found But what if I had said the Bishop of Rome was Patriarch of the West would that proue an vniuersall power ouer the whole Church or such a kind of absolute authority ouer the Churches of the West as in latter times by vsurpation hee exercised ouer them Surely I thinke not But saith hee Doctour Downame saith before the grant of Phocas the Church of Rome had the superioritie and preeminence ouer all other Churches excepting that of Constantinople and Doctour Field telleth him absolutely that the title of Constantinople was but intruded and vsurped and when the first Nicene Councell gaue such honour to the Romane Church there was not so much as the name of Constantinople This is the last allegation that concerneth mee in this chapter The place that hee citeth is neither to bee found in the first booke of the Church quoted by him nor any where else For I no where euer say that the councell of Nice gaue supreame commaunding authority ouer all the Churches to the Bishop of Rome but only that it confirmed the distinct iurisdictions of the three Patriarches of Rome Alexandria and Antioche And touching the title of Constantinople where of he speaketh if hee meane the title of being vniuersall Bishop it is most true that it was intruded and vsurped as also the like is at this day by the Bishops of Rome which Gregorie their predecessour disclaimed thinking it intollerable that one man should subiect to himselfe all the members of the body of Christ which is his Church But if hee meane the title of being a Patriarch in order the second hauing equall priuiledges with the Bishop of Rome farre be it from me to thinke it was intruded or vsurped or to condemne the acts of the Councels of Constantinople and Chalcedon two of those foure which Saint Gregorie receiued as the foure Gospels as the Romanists doe because they gaue priuiledges to the Bishop of Constantinople equall to those of the Bishop of Rome Nay hereby it appeareth to be true that S. Hierome was wont to say Orbis maior est vrbe For after that Constantinople before named Byzantium was enlarged by Constantine named after his name and made the seate of the Emperours though the very name of it was not at all heard of in the time of the Nicene Councell yet in the second generall Councell holden at Constantinople the Bishop thereof was made a Patriarch and set in order and degree of honour before the other two of Alexandria and Antioche and in the great Councell of Chalcedon where there were more then 600 Bishops assembled he was again confirmed in the dignity of a Patriarch and to haue equall priviledges with the Bishop of Rome Against this decree they that supplyed the place of Leo in the councell resisted and Leo himselfe would by no meanes admit that the Bishops of Alexandria and Antioche claiming from Peter the one because Marke was there placed by him the other for that in person he abode there for a time should be put lower and the Bishop of Constantinople who had not like pretence to sit aboue them Yet the Fathers of the councell not so much respecting the claime from Peter as the greatnesse of the city and thinking it was the greatnesse of the city of Rome during the Emperours presence there that caused the Fathers formerly to giue honour to the Bishop of that city supposed they might now for the same cause giue like honour to the Bishop of Constantinople being become equall in state and magnificence to olde Rome and named new Rome as euery way matching it and howsoeuer the succeeding Bishops of Rome stroue a long while about this matter yet in the end they were forced to yeeld and to take the Bishops of Constantinople for Patriarches in degree of honour set before the other two CHAP. 4. IN this chapter hee endeavoureth to proue by testimonies of Protestants that all bookes receiued for Scripture by the Romane church are canonicall and herein are two things that concerne me The first that the Romane church being the spouse of Christ his true church and pillar of
and so much to be desired yet if they cannot bee had the truth may be found out by other meanes yea haue not the Fathers in factious times complained that they neuer saw good end of any councell and yet were resolued in matters of the faith and able to settle others also CHAP. 7. IN this chapter wherein he indeauoureth to shew that traditions are of equall authoritie with Scripture and yet proue the Romane Religion he hath these wordes The dignity and authority of vnwritten and Apostolicall traditions being lawfully proued was euer esteemed such that M. Wootton affirmeth out of all question we are bound to keep them and telleth that M. Perkins was of the same minde This is an ill beginning for whereas he should proue that the Apostles deliuered some matters of faith by bare tradition without writing hee bringeth forth some that say if it could be proued that any thing was so deliuered it were to bee receiued with no lesse regard then if it had beene written which is as if a man should vndertake to proue out of Paules Epistles that the Angels in Heauen and the Apostles of CHRIST are to bee anathematized and accursed because hee saith If wee or an Angell from heauen preach any other doctrine then that yee haue receiued holde him accursed Wherefore to helpe the matter and to make some shew at the least whereas wee say If any thing could bee proued to haue beene deliuered by the Apostles by tradition it were no lesse to be esteemed then things of the same nature written by them hee citeth our words as if we confessed there were certaine vnwritten Apostolicall traditions which were euer esteemed equall with the Scripture but not before they were proued to bee such D. Field saith he speaketh of such traditions in these words There is no reason but these should be equall with Scripture for it is not the writing that giueth these things their authoritie but the worth and credite of him that deliuereth thē though but by word and liuely voice onely In this allegation he wrongeth me no lesse then in other before for these are not my words as he vntruely affirmeth against his owne knowledge but speaking of the diuerse kindes of vnwritten traditions imagined by the Papists I say All these in their seuerall kindes they make equal with the words precepts doctrines of Christ the Apostles and Pastors of the Church left vnto vs in writing neither is there any reason why they should not doe so if they could proue any such vnwritten verities for it is not the writing that giueth things their authoritie but the worth and credite of him that deliuereth them The onely doubt is whether there be any such traditions or not Is this to acknowledge that there are vnwritten traditions of equall authoritie with the Scriptures If one of his fellowes should tell him if he were Pope he could not erre would he inferre his fellow were so mad to thinke he could not erre that doth nothing else but erre and mistake all that he citeth But he saith I adde that the perpetuall virginity of our Lady was a tradition only receiued by such authority so do other Protestants that both they I acknowledge Heluidius was condemned of heresie iustly for denyall thereof which could not be except to deny the doctrine of true traditions were to deny the word of God in their iudgements This is an other notable and shamelesse falsification For I neither say the perpetuall virginity of our Lady was a tradition nor that Heluidius was condemned and that iustly for the deniall thereof but my wordes are The Canon of Scripture being admitted as deliuered by tradition though the Diuine trueth of it bee in it selfe cleare not depending of the Churches authority there is no matter of Faith deliuered by bare and onely tradition as the Romanists imagine The onely cleare instance they seeme to giue is touching the perpetuall virginity of Mary which they say cannot be proued by Scripture and yet is necessary to bee beleeued But they should knowe that this is no poynt of Christian faith That shee was a virgine before in and after the birth of Christ wee are bound to beleeue as an article of our faith and so much is deliuered in Scripture and in the Apostles Creede but that shee continued so euer after is a seemely trueth fitting the sanctitie of the blessed virgine and is de pietate but not de necessitate fidei Neither was Heluidius condemned of heresie for the deniall hereof but by such as thought it might bee proued out of Scripture or by such as detested and condemned his madnesse and desperate singularity in pertinaciously vrging the deniall of it vpon mis-construction of Scripture as if the deniall of it had beene a matter of faith And surely whatsoeuer this man thinke to the contrary Melchior Canus is of opinion that the perpetuall virginity of Marie the mother of our Lord is not beleeued onely or principally as deliuered by tradition but that the very consideration of the respect that was due to so sanctified a vessell of the incarnation of the Sonne of God as was her body would make vs perswade our selues shee neuer knew man after she was so much honoured as to be the mother of God This consideration no doubt moued the Fathers to be of this opinion rather then any tradition In the next place hee setteth downe my discourse and diuision of traditions approued by Protestants in the twentieth chapter of my fourth booke of the Church leaving out diuerse thinges in setting downe the same for his most aduantage as the Reader will easily perceiue if hee peruse the place But to what purpose hee produceth this discourse diuision of mine I know not For first if he thinke that I now yeeld more vnto thē in the matter of traditions thē our Diuines heretofore haue done as he seemeth to doe in that he saith though vntruly that I preuent and confute the vsuall objections of Protestants about the doctrine of traditions he is greatly deceiued For Chemnitius in his Examen of the Tridentine Councell admitteth all those kinds of traditions which I haue deliuered I will set down his discourse in his own words that the reader may see he saith fully as much as I haue done Primum genus traditionum est quòd Apostoli tradiderunt doctrinam viuâ voce sed illa postea in scriptura literis consignata est Secundum genus traditionum est quòd Libri Scripturae sacrae non interrupt â serie temporum sicut Augustinus loquitur certa connexionis successione ab Ecclesia custoditi fideliter ad posteros transmissi nobisque quasi per manus traditi sunt Tertium genus traditionum constituimus illud de quo loquuntur Irenaeus lib. 3. Tertullianus de Praescript Recitant autem quid sit illud quod ex traditione probant sunt illi ipsi articuli fidei