are no Catholicke Christians do professe the same as hath bene already euidently shewed that is to say they will openly beare the world in hand that they build their whole Religion vpon the maine foundation of the Scriptures wheras notwithstanding it is out of question that they rather build vpon their owne idle heades and fanaticall spirits forsomuch as they deduce their acknowledgement of Scriptures and the interpretation thereof from their owne braine sense and priuate fancy and not from any more stable authority at all 21. This is made euident and perspicuous if we exnmine any the least sect or sectary in the world or compare many of sundry sectes togeather for that euery one of them though as opposite among themselues as heauen and hell light and darkenes God and Beliall yet will all pretend to build vpon God his word all will appeale vnto Scriptures the Lutheran Caluiuist Anabaptist Brownist Protestant and euery other sectary but when you tye them to the point bring them to the examination of the Scriptures question them concerning these two particulers to wit which is Scripture how it is to be vnderstood then do they appeare in the liuely colours of Heretickes then do they discouer their owne hereticall fancies to be both all and the chiefe groundes that euer they had to build their religion vpon as by the ensuing Considerations will better appeare in both the heads before touched The third Consideration IF the Oracle of the Prophets and Apostles the diuine VVrit I meane so called because the holy Scriptures were written by the ministery of Propheticall and Apostolicall men be in their owne nature of that sublime excellency and transcendent eminency as hath bene formerly decyphered and discouered vnto vs If the authority of the said sacred Writ be not humane but diuine not the word of any mortall mā nor proceding frō any earthly spirit but the word of the immortall God breathed nō his heauenly spirit and consequently if it be not in it selfe most holy sacred sure certaine and of infallible truth then let vs assuredly know that as on the one side it is a capitall crime of sacriledge to decree any thing for Scripture which is not or to intrude any humane writing into the participation or association of Gods Diuine word so it is a sinne no lesse damnable on the other side to call rashly into question or to disauthorize any part or parcell of that which is Scripture indeed or to deny therunto the honour due to diuine and sacred Writ and therfore it highly importeth vs aswell in the one as in the other to mannage our selues with all humility sobriety modesty and circumspection in a matter so weighty as the Scripture is and so neerely concerning the eternall saluation or damnation of our soules 23. Now then if the point standeth thus it behoueth vs indeed if in any other matter then especially in this to vse all carefull and exact diligence that we may find out that certaine rule and infallible direction before mentioned that by the immediate guidance thereof we may most certainely attaine vnto this to wit to know what is truly Scripture and what is not if euer this were necessary then much more in these later and worser daies and times of schisme and heresie when as no small controuersies are stirred vp about the same 24. For wheras so many dangerous Sects and heresies of perdition to speake in the phrase of the holy Ghost are raised vp from hell in these our vnfortunate times vnfortunate indeed in respect or them and that within the compasse of one age since one luxurious Luther opened the first gappe to the generall detection all which schismes and heresies as before hath bene notifyed couertly shroud themselues vnder the name and pretensed veile of Scripture the first contention and now most necessary question to be discussed with them is what books of the Bible or partes therof are truely Scripture what are to be wiped away to be cut offrō the sacred Canō of holy writ and all to this end that we may vndoubtedly know vpon what groundes we may stand safely in citing authorities from thence 25. Furthermore forasmuch as all the bookes of the sacred Bible Gods holy volume haue cōmonly anciētly hitherto bene deuided into these three orders or rankes the first into such as were neuer called into questiō by Catholick men though there neuer wanted hereticks calling thēselues Christians reformed Christians as the Protestants do at this day that impugned the same as the Basilidims and the Marcionists reiecting the ould Testament as indited by an euill God and Faustus Manichaeus contemning all the foure Ghospelles as written by impostors 26. The second into such bookes as albeit some men did for some time doubt whether they were Canonicall or not yet afterwardes they are receiued into Canon by the whole Church that is held for diuine books written by the spirit of God and of such infallible truth as they may be a Canon or rule or sure direction vnto our infirmity for any thing that is found in them For so S. Augustine from the Etimology of the word describeth the meaning of the word Canonicall being applied as a fit Epethete vnto the Scriptures 27. The third order is into such bookes which notwithstanding they go ordinary in the common Bibles and containe in them many good morall instructions of piety and were sometimes by some particuler men esteemed for essentiall partes of the Scripture yet were they neuer so accompted by the vniuersall Church and therfore they are called Apecrypha that is hidden or obscure for that their authority was neuer receaued or published generally in the Church and for such are reckoned the third and fourth of Esdras the Appendix of the booke of Iob the booke of Hieremy intituled Pastor the prayer of King Manasses and finally the 151. Psalme 28. I say now this tripartite diuision of holy Writ being thus generally admitted and receiued by all orthodoxe Deuines doth it not concerne euery man that is carefull of his soules saluation to inquire diligently after the pursuite and knowledg of these things especially in this generall sommoning and appealing of all vnto the Scriptures for the finall decision of all Controuersies 29. And now to speake something to the point concerning these three rankes and orders of books The third of these is generally reiected by all as well Catholickes as Protestants the first is admitted by all All the question then is concerning the second and this comprehendeth sundry bookes both of the old and new Testament as of Hester Baruch certaine parcelles of Daniel the bookes of Tobias Iudith Sapientia Ecclesiasticus and the first and second of Machabees out of the ould Testament and certaine parts of the Ghospell of S. Marke S. Luke and S. Iohn with the Epistles of S. Iames S. Iude the 2. of S. Peter the 2. and 3. of S. Iohn and the Apocalyps
vseth his owne election siue ad instituendas siue ad suscipiendas haereses whether it be to be an authour of Heresy or a follower as Tertullian speaketh in the place before cyted and all this he doth according to his owne iudgment and fancy ascribing litle or rather nothing at all to the authority of the Church in any thing that misliketh his owne iudgment so that in conclusion these two men are most opposite the one to the other 11. The first cleare knowledg that euer the Church had of this peculiar and Ecclesiasticall appropriation of these two words Catholicke Hereticke was from the holy Ghost inspirer of all truth as hath byn formerly noted and to beginne first with the last the very first intimation giuen of that odious and pestiferous appellation of Heresy or Hereticke was by the Apostles theÌ„selues as namely S. Paul to the Corinth There must be heresies that those who be approued may be manifested amongst you which manifestation Tertull. saith is meant aswel of those tam qui in persecutionibê° steterint quaÌ„ quiad haereses exorbitauerint who haue remained constaÌ„t in persecutions as they who haue not declined out of the right path to follow heresies So he Secondly the same Apostle in his Epistle to Titus writeth thus Auoid an Hereticall man after one or two reprehensioÌ„s knowing that such a one is subuerted and sinneth as daÌ„ned by his owne proper iudgement Id non tam infirmitate ac ignorantia quà m spontanea malitia de obstinata industria peccat For so I may well expound it that is he sinneth not so much of infirmity and ignorance as he doth of voluntary malice and obstinate industry or els eligit sibi in quo damnatur as Tertullian giueth the sense his owne election maketh good his owne daÌ„nation And as S. Paul inueighed thus against Heresy Hereticks so did S. Peter as you shall read 2. Pet. 2. branding them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnable heresies and the teachers of them for such as brought vpon themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift damnation or as it is rendred in another place immediatly following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their damnation sleepeth not Can any thing be spoken more terrible to forwarne vs of heresy and hereticks then this Excellent therefore is the counsaile of Tertullian wishing vs to auoid an hereticke post vnam correptionem non post disputationem adeo interdixit disputationem correptionem designans causam haeretici conueniendi hoc vnam scilicet quia non est christianus ne more Christiani semel iterum sub duobus aut tribus testibus castigandus videretur cum ob hoc sit castigandus propter quod non sit cum illo disputandum After one reprehension and not after a disputation for that the Apostle did therefore forbid disputation because the speaking with an Heretick should be for his reprehension and this onely once because he is no Christian least after the manner of a Christian he should seeme to be chastised once and againe and that by two or three witnesses when for this cause he is to be chastised because there is no disputation to be had with such a one 12. And although the word Heresy be vsed two or three times in the Actes of the Apostles where the sectes of the Scribes and Pharisies be called Heresies and though S. Paul himselfe speaking out of the opinion of the Iewes most willingly vndergoeth the imputation where Christian Religion was branded with the termes of Sect or Heresy yet was not the word taken in such a heynous signification here in these places as in the other places of the Apostles before mentioned for that of no kind of sin or sinner did they euer pronounce so grieuous a sentence as namely that he was to be fled from as subuerted and damned by his owne iudgment that they brought in daÌ„nable Heresies that they brought vpon themselues swift damnation and that their damnation slept not which they feared not to pronounce nay they bouldly pronounced of an hereticall man they bring vpon themselues swift damnation Here is nothing but damnation and all to giue vs a terrible admonition to beware them and auoid them And thus much I thought good to say of this dreadfull name for stirring vp my former brethren of the Ministry to beware therof but much more to decline the cause and occasion of the same 13. As for the word Catholick it came from heauen and was first reuealed from the holy Ghost by the mouth of all the Apostles in their common Creed For being assembled togeather to compose a perfect platforme of true and sauing-beliefe and to keepe out Heresy whilest they dispersed themselues abroad to sow the sacred seed of EuaÌ„gelicall verity they being at this time and for this purpose assembled and their tongues being the pennes of a ready writer when they came vnto that article which concerned the Church they by the instinct of the neuer-erring spirit laid downe the forme thus Credo in Spiritum Sanctum SanctaÌ„ Ecclesiam Catholicam I beleeue in the holy Ghost the holy Catholicke Church where they did not thinke it sufficieÌ„t to say they belieued the holy ChristiaÌ„ Church but they thought the word Catholicke to be more eminent significant and effectuall for the purpose Neither could this be done without the singuler care prouideÌ„ce wisdome of that all-seing spirit that vndoubtedly inspired theÌ„ guided theÌ„ For as Tertull. obserueth that S. Paul forseeing that heresies would afterwardes spring vp in the Church as the weedes vsually do amongst the purest and rankest corne foretold and forewarned them to come yea pointeth out as it were with the finger to some heresies particulerly euen so the Apostles foreseeing that all heresies were to shroud themselues vnder the names of Christian Churches Assemblies and Congregations they thought it most conuenient for preseruation of vnity and verity to set this remarkable stamp of Catholick vpon the Church for the more manifest conuincing and detecting of all heresy which badge or cognisance being once set vpon the sleeue of the Church impossible it was that any Hereticke that euer was is or hereafter shall be can euer fasten vpon this title And since it is more then apparant that the genuine description of Catholicke requireth more particulers and more easie to be discouered then doth the name of Christian in generall most pertinent if not necessary is the imposition of this name vpon Christes Church for the better excluding and keeping forth of all hereticall and particuler Sectaries whatsoeuer 14. From these two fountaines then of sacred Scripture and common Creed originally flowed the knowledge and vse of these two wordes of Catholick and Heretick both of them came from heauen both were particulerly inspired by the holy Ghost breathed into the Church for her better preseruation as hath beene formerly noted the very consideration wherof
most compassionate nay whose bowels burned with compassion within them towards the greatest and grieuous sinners as for example we read in that notable story of S. Iohn the Euangelist who ranne vp and downe the mountaines againe and againe after the first relapse to gaine a yong man that was a theefe as S. Hierome and other Church storyes witnes yet these selfe same men were so seuere against the enemies of Gods truth that they neuer could so much as indure the very sight and conuersation of an Hereticke And so we haue not only S. Iohn counsailing vs not to salute or conuerse with an Hereticke but also the said Apostle practizing the same euen in his owne person in his heroicall factes whensoeuer any iust occasion was offered For S. Irenaeus who liued in the next age after him and recounted it vpon the relation of S. Policarpe that liued with S. Iohn and happily might be present whē the thing was donne recordeth that S. Iohn being in the Citty of Ephesus at a common bath whither many did resort and vnderstanding that an Hereticke of his time named Cerinthus was within the bath he instantly departed againe would not enter into that bath with him who had departed out of the Church from him could not be perswaded to stay any while there affirming that he doubted lest the very foundation of those bathes would fall downe where such an enemy of God was presēt who had as much as in him lay ruinated the very foundation of Christian Religion denying the diuinity of the Sonne of God A notable example of this great Apostle left to all posterity giuing them a sufficient caueat euen by his owne person and example for auoiding of Heresy and hereticall company 41. And the same Irenaeus in the very same place before cited registreth this story of S. Policarpe himselfe to wit how he reiected and defied an Hereticke named Marcion that met with him and spake vnto him calling the said Marcion Primogenitum Diaboli the first begotten of the Diuell and then the Authour endeth his narration with this most graue and memorable Conclusion saying So great feare had the Apostles and Disciples not to communicate in any one word with any of those that haue adulterated and corrupted the truth euen as S. Paul saith Auoid an hereticall mā after one reprehension knowing that such a fellow is peruerted damned of himself So S. Irenaeus 42. And truly this one point ministred vnto me store of matter and exceedingly enlarged my meditation to consider on the one part how carefull and not only carefull but fearefull these ancient Fathers and Apostles were as Irenaeus testifieth to admit any conuersation or to enter into communication with Hereticks flying them as mōsters serpents and Diuels vpon earth and starting affrighted as it were with the bare name of Heresy and Hereticke and on the other side that now in our dayes the name and thing it selfe is growne to be so common and familiar as that we seeme to haue no sense or feeling therof so senselesse and benummed are we in our spirituall vnderstanding But this proceeds from a supine negligence and carelesse inconsideration for such as seriously ponder and earnestly debate the matter more deeply doe apprehend farre otherwise therof especially such as are addicted to the reading of ancient Fathers the surest refuge and pillars for a resolued soule to rely vpon for true direction in religion in these miserable dayes of Schisme Heresy and Apostasy Nulla saith the old holy martyr S. Cyprian cum talibus commercia copulentur nulla c. And let noe trafficke or conuersation be ioyned with such men noe banquets be made no speach had but let vs be as separate from them as they are separated fugitiues frō the Church 43. And after this Father againe that Atlas of his age and great Saint S. Athanasius writing the life of S. Antony the Monke doth set downe the opinion and feeling of them both in this point S. Antony saith he did so detest Hereticks as that he tould all men that they must not so much as come neere them alleaging the authority of S. Paul for the same who often and seriously talking of Hereticks doth inculcate these wordes Et hos deuita and these you must auoid And yet my author goeth further in this relation of S. Antony adding this that when the said holy man was at the point of death ready to breath out his soule into the hands of his Creator whome he had with all fidelity and seuerity so faithfully serued practising ouer and aboue the precepts of the law Christs high counsailes of perfection he exhorted the standers by especially and aboue all other things to beware of Heretickes and Schifmatikes and to auoid their poison Meumque saith he circacos edium sectamini Seitisipsi quod nullus mihi ne pacificus quidem sermo cum eis vnquam fuerit And do you imitate my hatred towardes them For your selues can beare me witnes that I had neuer so much as any peaceable speach with them This was S. Antony his resolution in this point and this was his last charge that this dying Saynt left vnto his lyuing friends 44. And of the same spirit and iudgment were all other Saints and holy Fathers ensuing that euerliued and dyed in the vnion and communion of the Catholicke Church and namely S. Leo the Great first of that name a most compassionate man other wayes as by his charitable workes of piety well appeared yet in this point of Heresie he was so inflamed with the zeale of God his true Religion so rigorous and seuere against the enemies of God his truth that he burst forth into this vehement exclamation against them Viperea Haereticorum vitate colloquia nihil nobis commune sit cum eis qui Catholicae aduersantes fidei solo nomine sunt Christiani Do you auoid the viperous and serpentine speaches and conferences of Heretickes haue you nothing at all to do with them that being aduersaries vnto Catholicke faith are only Christians in name So S. Leo. And in this point that Heretickes be not Christians but only in name and appellation he hath cōmonly all the ancient Fathers concurring with him with vniforme consent as namely S. Irenaeus S. Cyprian and Tertullian before mentioned which Fathers do euidētly proue that Heretickes are worse then Heathens Pagans or Infidels This argument is handled in like manner by S. Chrysostome and that largely in his 50. Homily ad populum Antiochenum and by S. Augustine in his 21. Booke de Ciuitate Dei cap. 25. by many other Fathers after them the reason whereof is set downe by S. Thomas in the beginning of this second Consideration 45. Vpon these groundes then reasons causes and contemplations the whole streame and ranke of Ancient Fathers do with full consent concurre in this one point do inculcate the same often in their writings to wit that it is
places of his body as there were seuerall wounds in the same shed his most pretious bloud for the sinnes of the world and redemption of mankind if after all this done and suffered for man he should haue left him no certayne meanes or infallible way for his obteyning the fruites therof by discerning betweene heresy and Catholicke religion 50. Furthermore since heresy as all ancient and moderne Orthodoxe Deuines notify is nothing els but to choose or make choice that is yet more plainly to adhere obstinately to a mans owne priuate opinion and proper election when soeuer different points of religion are proposed vnto him if thē there be not some perspicuous apparant rule and reason left by Christ to conuince vnto ech mans conscience and vnderstanding or at least to make a sufficient conuiction which is truth and which is not which is Heresy and which is Verity which to be imbraced and which is to be abandoned I say if this way rule and reason be not most clearely left in the Church whereby a man may guide him selfe then why may not a man make his proper choice and vse that benefit of his owne election in spirituall matters which God hath bestowed vpon him in morall and ciuill affaires permitting therin a choice to his free will Why may he not choose or be a chooser which in our sense and the Churches acception and appropriation of the word importeth an Hereticke without so greiuous and damnable a sinne as Heresie is by vs already disclosed to be Why should a man be damned by his owne iudgment be left inexcusable for that no plea of pretended ignorance will serue his turne since being such a chooser or hereticall man as S. Paul calleth him and brandeth him for he cannot say Nemo corripuit as S. Chrysostome S. Ambrose Theophilact Oecumenius ioyntly expound the place For if the meanes and way of conuiction decision be not infallible it should seeme that man may make his choice but this particuler choice and election out of a mans owne head and priuate iudgment which makes a choosier or Hereticall man is seuerely prohibited and condemned and that by the iudgment of S. Paul as you haue heard at large therfore it must follow by force of necessary and ineuitable consequence that Almighty God out of the depth of his mercy wisdome equity and piety hath left vnto vs some euident vniuersall certaine and infallible way for deciding of all doubts and controuersies in Religion For so he promised when Isay prophesied thus saying That at the comming of Christ there shal be a holy path and a way and it shall be vnto you a direct way so as fooles may not erre therin Thus he prophesied And is there any doubt that he performed it Hath he promised and shall not he make it good Hath he spoke it shall he alter the thing that is gone out of his lippes Atheisme Heresy and Infidelity may question it but all religion piety and Christianity will vndoubtedly belieue the same 51. Wherfore this ground being presupposed and granted as a chiefe principle in Christian Religion that there is some such way left vnto vs whither we must haue recourse in all doubtfull causes and controuersies of Religion the Question then is betwixt the Protestants and those of the Catholicke Roman Religion where and what this way is how we may come to the notice of it and in what manner it is to be followed after it is once found out The Protestant commonly of what Sect or faction soeuer he be auerreth that the written word of Canonicall Scripture is this infallible way directory-guid and this he doth not in my conscience so much for any honour and reuerence that he beareth vnto the oracles of Gods sacred Writ as he would falsely beare the world in hand he doth but only vpon an hereticall intent that he may auoid therby the iudgement of the Church And no meruaile for Qui malè agit odit lucem the guilt of his Heresy flyeth the censure of the Church Some others do add that when the Canon of Scripture is not perspicuous and obuious vnto euery man then for explication of the word they may inquire of the spirit of God which inspireth ech man and that will instruct him and lead him vnto all truth But now this falsely supposed and imaginary spirit can be no infallible rule of direction For that S. Iohn hath giuen vs a Caueat touching these false spirits Beloued belieue not euery spirit but try the spirits whether they be of God for many false Prophets are gone sorth into the world And was not this the common tricke of all condemned Heretickes and heresies Did they not all of them plead the spirit of God against the liuely authority and speaking voice of the Church Doth not the whole ranke of ancient Fathers that wrote against thē thunder out that terrible comminatiō threatning a fearefull woe and vengeance vnto all priuate lying and deceyuing spirits Vae illis qui sequuntur spiritum suum Woe be vnto them that follow their owne spirit Lastly haue not all ancient Heresies and Heretickes Arians Nestorians Pelagians c. beene vniustly condemned and therefore must not their heresies be raked out of the ashes of Hell againe and set fresh footing in the Church if the rule of interpreting Scripture be ech man his priuate spirit It cannot be denyed for that all of them vaunted of the spirit as the Sectaries do at this day Well then the conclusion is that this vaunting of the spirit is nothing else but a horrible belying and presumptuous blaspheming of the spirit of God making that spirit of vnited verity a spirit of distracted heresy And therfore this their priuate spirit can be no rule to direct them any longer And so much of this way in following euery man his owne spirit 52. And now for the former way of following Canonicall Scriptures for this only rule and sure direction though this be euer to be graunted as most true that the holy Scriptures breathed by the instinct of the spirit be diuine and of infallible truth and direction when they are by the Church both known to be Scriptures rightly interpreted by the assistance of the spirit in the Churches voice sense yet forasmuch as the Scriptures sublimity fitteth not with euery meane and ordinary capacity for the most part of people are vnlearned and cannot read or vnderstand what they read much lesse those learned tongues wherein the Scriptures were originally written It followeth euidently that the Scriptures alone can be no sure vniuersall infallible way for the discerning of Catholicke Religion and discouering of heresie Or at least wise this rule is not generall to all as it ought to be for as much as all must haue sufficient meanes left for their saluation 53. But here me thinketh I heare the Protestāt obiect that howsoeuer the Scripture is no way for the
great doubt that then arose in the Church to wit whether the obseruation of the ould law of Moyses should be ioyned necessary with the new law of Christ and because they would leaue a patterne for all succeeding ages to follow they determined the matter and thēselues I meane the Apostles and Prelates of that first age decided the doubt by those high wordes of authority taken from the foresaid commission of our Sauiour Visum est spiritui Sāto Nobis it seemeth good vnto the holy Ghost and vs for the Church and the true spirit of the holy Ghost go inseparably togeather in regard of Christ his promise made vnto the Church so that the holy Ghost euer keepeth his residence in her guideth her gouerneth her directeth her and sitteth as President in all her consultations and assēblyes and therefore this vmpiring and determining forme of speach hath euer since beene vsed in the lawfull succession of the said visible Church vntill our daies will be frequented still especially in generall Councels euen vnto the worlds end to put a firme period and full conclusion vnto all controuersies that come in question And the reason is for that the same authority and assistance of the holy Ghost which that first Church had for directing of mens soules vnto their saluation the very self same and none other hath the visible Catholicke Church of our age and hath had in all ages and shall haue in all to come Verum enim non variat It is an ancient prescription and no more ancient then true Gods giftes and graces conferred vpon his Church are without repētance the holy Ghost is euer one and the selfe same spirit of truth in Patriarkes Prophets Apostles Martyrs and other succeding Pastours and Doctors and Christ his promise was not for one age only he shed not his pretious bloud for those of his age alone but for all all were alike neere vnto him all were alike deare vnto him he tooke our nature in generall to saue mankind in generall and therfore the care he had for one age of the Church the same he had for all succeeding ages of the same as well for the last as for the first and this care of his continueth so long as the sunne and the moone endureth 60. This remittance then and reference vnto the Authority of the Church originally proceeded from the Apostles themselues was continually perpetuated by all succeeding ages of the Catholicke Church and therfore as S. Paul in a controuersy of lesser importance writing to the Corinthians about women being veyled in the Church saith to shut vp the dore to all further cōtention that If any man will seeme to be contentious we haue no such custome nor yet the Church of God repressing the contentious man as you see with the Authority and Custome of the Church so did all subsequent Fathers of the orthodox Church whether it were in the priuat writings or in the worlds grand Parlament in Generall Councells in all their conflicts with Hereticks they euer vsed to repell and represse them by one and the selfe same meanes and that was with the authority of the knowne Catholicke Church And looke what sentence they pronounced against thē for their contumacy see what censure they inflicted vpon them for their heresy it remayned good against them and irreuocable it was ratyfied as the law of the Medes and Persians which could not be altered their authority was grounded immediatly vpon those wordes of Verity VVhat soeuer you bynd on earth shall be bound in heauen and the Tribunall of heauen confirmed the authority of the Church vpon earth nay standeth expecting what is done by it vpon earth such is the mysticall dependency betwixt the one and the other such is the mutuall correspondency betwixt the head and his members Christ and his Church Dare then any man hereafter oppose his priuate spirit against the authority of this Church Or will he impudently presume to preferre his owne conceipt and opinion before her publicke tradition 61. Ancient S. Irenaeus who was in manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolorum for he liued in the very next age after them writing against the heresies of his dayes and hauing first declared how the primitiue Church was visibly planted by Christ and his Apostles and how it was continued to his time doth then pourtraict out vnto vs discourse at large of the authority sufficiency treasury tradition and absolute perfection of this Church for the repelling of all heresy and deliuering of all truth his wordes are these Tantae igitur ostensiones cùm haec sint c. Wheras these thinges which I haue said are so great demonstrations of the truth we must not yet seeke the truth from others which is easely taken from the Church wheras the Apostles did most fully lay vp in her all thinges belonging to the truth as in a certaine rich treasure-house so as euery man that will may take from thence the liquor or sustenance of life for that is the intrance vnto life euerlasting to belieue the Church all others that flie this way are theeues and murtherers and therfore we must auoid them that are such but with great diligence we must affect those things that are of the Church and from her take the tradition of truth And truly if our contention were but about some small question in Religion yet ought not we to haue recourse vnto the most ancient Churches wherin the Apostles had once bene conuersant and so take from them that which is certaine and cleere for deciding of the question And what if the Apostles had left vnto vs no Scriptures at all had it not bene needfull notwithstanding to follow the order of tradition which they haue left vnto vs to whome they to wit the Apostles had committed those Churches 62. Thus farre S. Irenaeus which I haue of purpose chosen to cite more at large for that it is sufficient alone to disclose his iudgement and the Iudgment of that first age next after the Apostles how farre the authority of the visible vniuersall Church then stretched and was esteemed for especially for clearing soluing and deciding of all doubtes that possibly could arise in religion And the reason there rendred by the same Father is this She is the store-house wherein Christs merits and the Churches treasure is laid vp She is the way of life whereby we may come to eternall life and escape euerlasting death that all are theeues yea murtherers of soules that doe impugne her or seeke other wayes of tryall then her and her tradition from hand to hand That this tradition is sufficient though there were no Scripture That from her and her alone the truth is to be taken and not els where That by her and her authority alone all doubts and questions are to be so ued and decided Can any thing be spoken more effectuall then this Or is there any more playne easy euident
children and after the said law was written also euery man and woman was not remitted promiscuously hand ouer head to the reading of those bookes but he was sent to take his instruction and institution from the ordinary Superiours Doctors Gouernors of that Church and these were to expound the law vnto him For which direction and tradition we find this warrant and commaunding yea prescribing authority Aske thy Fathers and they will tell thee thy elders and they will declare vnto thee Againe The lipes of the Priest preserue knowledge And yet in a third place I know that Abraham will demaund and teach his sonnes and househould that they walke in my wayes c. 17. And now to come from the law to the Ghospell from Moyses vnto Christ and so to proceed orderly with the history of the Church as God is no changling but euer like himselfe euen so the beginning proceeding establishing of the new Christian faith and Church was not much vnlike if not altogeather resembling the former For first this Church was planted by our Sauiour at Hierusalem and speedily by the industrious ministery of the holy Apostles assisted by the instinct of the holy Ghost spread ouer the face of the earth and yet neyther the Church nor the Apostles the principall pillars of the Church had as at this time any written instruction or methodicall institution deliuered vnto them concerning their teaching preaching or beleeuing except only the articles of the Creed deliuered by tradition in the Church as will appeare in the subsequent Considerations Secondly the institution that they had they receyued it by instruction from our Sauiour his mouth and from the immediate instinct suggestion and inspiration of the holy Ghost who was promised by Christ himselfe who could not lie nor deceaue to assist the Church continually vnto the worldes end and by this institution and inspiration alone they taught and conuerted both Iewes and Gentils instituted Churches establishing lawes and orders of life by word of mouth and tradition only from hand to hand before any thing of the new testament was committed to writing And this was the condition of the Church for some yeares and that in the infancy and purity of Christian Religion as the Protestant must perforce confesse Thirdly when the Wisdome of heauen thought it expedient that somthing should be written the first thing cōmitted vnto writing in the new Testamēt was the Ghospell of S. Matthew and this was collected and digested in that very order as it is now presented to the Church and that some eight yeares after the ascension of our Sauiour then the Ghospell of S. Marke some fiue yeares after that then that of S. Luke written twelue yeares after the former wherin diuers thinges omitted in the other Ghospell of are recorded And last of all was written the Ghospell of S. Iohn conteyning in it many great and important matters which are not found in any of the rest and this was not written of 66. yeares after the first visible Christian Church was planted and established by the comming of the holy Ghost 18. And now as all the rest were written vpon particuler occasions so especially was this famous Ghospell of S. Iohn which is the very key opening the dore vnto the vnderstanding of all the rest and particulerly vpon the occasion of Ebion and Cerinthus their heresy which impugned the Diuinity of the Sonne of God Whereupon I do inferre that for that which concerneth the new Testament the Church was for diuers yeares without any Scriptures at all and for 66. yeares which is the age of a man the points related by S. Iohn more then were vttered in the other Ghospells which are many and most important were receiued and belieued in the Church by tradition onely And now for Conclusion of all I would demaund but one thing of the Protestants that make such shew of appealing vnto Scriptures and the Primitiue Apostolicall Church this was demāded aboue 1400. yeares agoe by S. Irenaus before cyted who liued in the very next age after the Apostles vpon the very like occasion Sineque Apostoli Scripturas reliquissent nobis c. If the Apostles had left vnto vs no Scriptures at all yet ought not we to follow that order of tradition which they left to those to whom they committed their Churches So that holy Bishop and Martyr especially ought we not to follow that order of tradition since the true worship of God and the sauing doctrine of the Ghospell of Christ cōtinued for 2000. yeares in the time of the law and for many other yeares in the dayes of the Ghospell and that in the brest of the Church to be deliuered by tradition only without the help of any word written 19. Wherby we cannot but discerne and must acknowledge that Scriptures or the written word of God were not so absolute necessary for the reuealing of God his will vnto man kind and the continuing of man in that sauing knowledge of him but that his Diuine Maiesty might haue propagated and preserued his doctrine and man in the truth by tradition only of word of mouth without any Scriptures at all if it had so pleased him as he did for many ages and generations togeather both before the first great diluge by water in the dayes of our first Patriarkes vntill Abrabā his time whome he chose for the head of his people as also afterwardes when he directed the same people by like tradition as well in Egipt where they remayned in most cruell bondage for 400. yeares as else where before Moyses wrote his forenamed bookes And the like he might haue done with Christiās to the worlds great generall consummation last inundation by a flood of fire according to S. Irenaeus his sentence if he had listed as hauing instituted a more orderly exact and authorized Church yea and hauing indued it with greater priuiledges according to the perfection of the new law aboue the old then he had done vnto the former of the Iewes Whereupon it must needes follow by force of necessary consequence that the tradition of this Church and pure authority therof both in propounding Scriptures vnto vs and discerning the same which are truly Scriptures and which are not as also for deliuering vnto vs the true sense and meaning therof in their interpretation and exposition is much more to be respected by vs then was that of the Iewes Forasmuch as Christ our Sauiour promised the continuall assistance of his spirit vnto this Church and that in such measure as that it should alone be able to withstand all the infernall power of Sathan and the gates of hell idest the very entrance of all kynd of errour or herely into it whatsoeuer 20. These then that neuer so solemnely and neuer so confidently professe that they for their partes do belieue and follow the Scriptures without due reference or respect to the Church forsomuch as all Sectaries and Heretikcs that
of Triall offered and alledged by his Maiesty of England HAVING discoursed at large of the three generall heades to wit Scriptures Creedes Councells in the three precedent Chapters we are now according to order and method both offered vnto vs and accepted of vs to treat of the last generall head in this subsequent Chapter And the subiect we haue how in hand is touching the high esteeme credit and authority to be giuen to the ancient Fathers vnto which his Matie doth appeale in this last place saying thus I do reuerence the ancient Fathers as much and more then the Iesuites do and asmuch as themselues euer craued For what euer the Fathers of the first foure hundred yeares did with an vnanime consent agree vpon to be belieued as a necessary poynt of saluation I eyther will belieue it also or at least wil be humbly silent not taking vpon me to condemne the same But for euery priuate Father his opinion it byndes not my conscience more then Bellarmines euery one of the Fathers vsually contradicting others I will therefore in that case follow S. Augustine his rule in iudging their opinions as I shall find them agree with the Scriptures what I find agreeable thereunto I will imbrace what is otherwise I will with their reuerence reiect So the King And that his Maiesty for his part hath also a good meaning in this as farre as his education and instruction can possibly permitt and further that he is perswaded that he speaketh and meaneth like a good Catholicke and orthodox Christian I do with all diligence and due respect of loyall duty vnto his Royall grace endeauour to perswade myselfe 2. And yet neuerthelesse it is more then euident and apparant yea obuious vnto the eye of any discreet indifferent iudicious and vnderstanding man that his Excellent Grace hath bene notoriously abused and very sinisterly an erroneously informed in sundry passages of this poynt and mayne head concerning the reuerence respect and authority due to the Fathers of Gods Church and that by such Statizing and temporizing Ministers that being no longer able to sustaine their weake false cause quaeipsissimo suo ruit pondere would deriue the shame blame and burden of their now present tottering Religion vpon the person of his Princely Maiesty ingaging him thus in their hereticall quarrell and therefore they suggest from time to time such particulers out of euery generall as serue rather for their owne sinister respects then eyther for the preuention of errour or decision of truth or preseruation of the honour and soueraigne reputation of his Princely Person whence it commeth to passe that they impressionate his Princely hart with their owne particuler humorous passions exagitate his grace with their odious and malitious calumniations bent against the vpright and the innocent in a word they rather auert his affection from ancient Catholicke verity and peruert his iudgement by their erroneous fancy and late vpstart nouelty then lay forth the playne and simple truth vnto his Maiesty though they professe themselues to be Ministers of simple truth eyther in sound substance or sincere circumstance And this God willing we shall discouer by many particuler passages in this present busines and poynt of ancient Fathers that we haue now in hand 3. And first to proceed in order and to beginne with the accusation and imputation laid vpon the lesuits for that they are here charged according to that which hath bene suggested vnto his Maiesty for I will neuer lay this imputation and false accusatioÌ„ vpon his Princely Person that they do not reuerence the authority of the ancient Fathers indeed not so much as his Maiesty doth who saith here as you haue heard That when the Fathers of the first soure huÌ„dred years do with an vnanime consent agree vpon any thing to be belieued as a necessary poynt of saluation his Highnes will belieue it also or at least wil be humbly silent and not condemne the same But he that will peruse and read ouer the learned and manifould laborious volumes of the Iesuites shall find theÌ„ to go much further in this point teaching and constantly asseuering with Vincentius Lyrineusis and with the ioynt agreement of antiquity that the vnanime consent of Fathers vpon any point maketh it an infallible truth Quod Patres Doctores saith Gregorius de Valentia vnanimi consensu circa religionem tradunt infallibiliter verum est VVhatsoeuer the Fathers and Doctours deliuer with one consent about religion that is infallibly true And the same do hold all other Iesuites which also Vincentius Lyrinensis more then a thousand yeares before them doth confirme in these wordes Hos ergo in Ecclesia Dei diuinitus per tempora loca dispensatos quisquis in sensu Catholici dogmatis vnum aliquid in Christo sentientes contempserit non hominem contemnit sed Deum These therefore he meaneth the ancient Fathers and Doctors of the Church giuen and granted by God throughout all ages and places whosoeuer shall contemne them agreeing vpon any one point in Christ in the sense of Catholick Doctrine he contemneth not man but God 4. And this is grounded and proued as the said Valentia noteth vpon that discourse of S. Paul Ephes. 4. where he sheweth how Christ ascending into heauen left his Church furnished and fenced with all kynd of necessary furniture for her present instruction future direction and perpetuall prescruation as with Apostles Prophets Euangelists Pastors Doctors and this vnto the worldes end And the reason of this is that which the foresaid Authour obserueth out of the Apostle himselfe Vt non circumferamur omni vento Doctrinae that we should not be carried hither and thither and tossed vp and downe with euery blast of Doctrine 5. And finally he confirmeth the same by shewing that this great absurdity would otherwayes follow that if the whole consent of Fathers may erre then may they induce the whole Church to erre yea inforce her therunto for that the Church is bound to follow and belieue the vnamine consent of her Pastours Doctors Gouernours and teachers and that throughout all ages of the Church 6. This is the doctrine which I find amongst the Iesuites concerning the accompt and reckoning that is to be made of the vniforme and vnamine consent of Fathers For with Gregory de Valentia as now I haue said doe agree all the most eminent and principall writers of that Society as for example Doctor Petru Canisâ—us in his later Catechisme Cap. 11. Cardinall Bellarmine in his fourth booke de verbo Dei cap. 9. Vasquez tom 1. in primam part Disp. 12. Cap. 1. Maldonatus in 6. Ioan. Tolet vpon the 6. Chapter of S. Iohn and many others which as I take it is a great deale more then here is granted by ProtestaÌ„ts vnto the Fathers since there is no more yet promised and professed then eyther to belieue them or to be humbly silent and not condemne them 7.