Region 94. And in all this we haue not iustly offended the King our Soueraigne let heauens Tribunall be witnesse of our innocency and we must against all detractions and calumniations of our vniust aduersaries plead yt also before your Matie And this same change in like manner will I hope and pray for in your Maiesty and with this hope will I for this time againe dutifully depart frō your Highnes and passe to the Christian Reader to examine now in particuler the foure heades most Prudently and Religiously proposed and resolued vpon by your Matie The God of Salomon inspire into your Princely breast the wisdome of Salomon and make your Matie as an Angell of god that you may discerne betwixt the right hand the left the right and the wronge Catholicke Religion and Hereticall innouation that you may be able to put a difference betwixt those of your Subiects that serue God and such as feare him not THE SECOND CHAPTER THAT TREATETH THE FIRST HEAD TOVCHED BY THE KINGS MAIESTY for try all of a Christian Catholicke which is the belieuing of holy Scriptures AMONGST those principall groundes seriously acknowledged and confidētly yet religiously auerred by his Excellent Matie of England for testifying conuincing himselfe to be a Christian Catholicke King and no Hereticke the first in place and order of method if we duly respect the inestimable weight of the diuine heauenly subiect was zealously asseuered by his Royall Person in these very wordes following to wit As for the Scriptures no man doubteth I will belieue them but euen for the Apocrypha I hold them in the same accompt that the Ancients did Which pious assertion of his Matie I for my part belieue with all my hart and be it euer farre from me to imagin otherwise of my Soueraigne in intertayning any the least sinister opinion or suspition but that He giueth his full consent and assent vnto all God his sacred Writ which He esteemeth to be Canonicall Scriptures and that He reuerenceth in like manner the other as heere he sayth distinguishing them by the names of Apocripha as writinges compiled by good and holy men but yet for such as are secundae lectionis or ordinis and not Canonicall or sufficient for so are his Maiesties wordes wherupon alone to ground any article of faith except it be confirmed by some other place of Canonicall Scripture So his Maiesty doth piousty I doubt not and with great discretion in his sense auerre 2. But yet I must ingenuously confesse that imploying my selfe somewhat seriously in my priuate meditatiōs and most secret silence about this subiect many difficulties occurred diuers were the Considerations that presented themselues vnto me as my mind began to be somewhat earnesty bent about this busines and these I haue thought good to impart vnto the Christian Reader in this place as they ensue The first Consideration AND first if this were all that on Scriptures behalfe there were no more to be required to proue make a man a Christian Catholicke but a franke and ingenious acknowledgement to assent vnto and to belieue all those Scriptures which we deeme for Canonicall in our opinion and for the sense to iudge it agreeable and correspondent to our own priuate imaginations I say if this were all all controuersies of Religion betwixt all parties neuer so opposite different in opinion might easily no doubt surcease and speedily without either further delay or difficulty be accorded for that all sides and parties do freely and voluntarily offer to professe this point and that as I verily thinke from their hartes 4. But alas this is neyther all nor any sound part of all all is but we deeme and we iudge this is Scripture and this is the sense here is nothing in all but that which marreth all that in the very maine point which should make all and that is proper choice priuate election which we know by that which hath bene formerly treated and sufficiently proued must needes be heresy and consequētly this mayne ground of Scripture it selfe thus from our selues taken and thus laid for auoiding of heresy openeth the very mayne gap vnto all heresy And yet I must here though now with no small griefe and vexation of spirit I do remember it liberally acknowledge that for some yeares togeather when I framed Religion in the shop of my owne brayne proper inuention and priuate glosses as all Sectaries vsually do I was so hartily affected sincerely as I thought delighted yea as it were rauished with this alluring consideration and best pleasing perswasion of Sacred Scriptures alone whose sole authority I seemed to my selfe then to follow and no other humane or terrene motiue whatsoeuer no not so much as once reflecting backe vpon the authority of the Church whence as I receaued the Scriptures themselues so much more ought I to haue receaued the sense as I thought my selfe more then halfe in heauen when God knoweth I was ready to tumble into the pit of hell thinking this way of the Scriptures alone of all other waies the most infallible and so certaine as that I could not possibly erre therby 5. And being in this peremptory presuming veine and straine of Scriptures to adde as it were fuell vnto the fire of this my strong conceipted imagination I often tymes remembred and with wonderfull admiration repeated yea reiterated againe and againe that animous couragious heroicall sentence and speach of Apostolicall and Propheticall fortitude as to me it then seemed of Luther himselfe who alleadging Scriptures for his cause and contemning all other proofes thus triumphantly insulted ouer King Henuy the eight Hic sto hic sedeo hic glorior hic triumpho hic insulto c. Here I stand here I sit here I do glory here I do triumph here I do insult ouer Papists Thomists Henricistes and Sophistes and all the gates of hell much more ouer the sayings of men be they neuer so holy God his word is aboue all the diuine Matie maketh for me so as I passe not if a thousand Augustines a thousand Cyprians and a thousand King Henries Churches should stand against me God cannot erre nor deceiue but Augustines and Cyprians may erre and haue erred So he 6. And truely this bould kind of free speach affected me very much as then for that it seemed to me simply to proceed out of the exceeding great confidence of his cause and me thought that I felt and perceiued some part and measure of the same spirit in my selfe at that time which brought me also to this peremptory resolution to wit that whatsoeuer I spake forth of Scriptures or could make but the least shew of wordes and warrant for out of Gods holy booke that must nedes be true certaine and infallible in the very selfe same sense that I speake it and could not possibly no not by men or Angells be controlled The same spirit also did I obserue in many others of
DVTIFVLL AND RESPECTIVE CONSIDERATIONS VPON FOVRE SEVERALL HEADS OF PROOFE AND TRIALL IN MATTERS OF RELIGION PROPOSED By the High and Mighty Prince IAMES King of Great Britayne France and Ireland c. in his late Booke of Premonition to all Christian Princes for clearing his Royall Person from the imputation of Heresy By a late Minister and Preacher in England August lib. contrae Iudaeos Pagan Arian cap. 20. You must know deare brethren that true faith sincere peace perpetuall saluation is only by the Catholicke faith for it is not in a corner but euery where all If any man depart from it and deliuer himselfe vp to the errors of Heretickes he shall be iudged and condemned as a fugitiue bond-man Permissu Superiorum M. DC IX THE FOVRE HEADS OF IVST TRIALL mentioned by his Maiesty of England as touching his owne Person 1. THE reuerencing and belieuing of the Canonicall Scriptures as they ought to be and so also the not Canonicall 2. THE admitting of the first three Creeds of the Apostles of the Nicen Councell of S. Athanasius 3. THE acknowledging accepting the first foure generall Councels of Christendome to wit of Nice of Constantinople of Ephesus of Chalcedon 4. THE crediting of the Fathers of the first fiue hundred yeares after Christ eyther iointly or seuerally in points of moderne controuersies Euery head is handled by diuers Considerations as by the sequent Catalogue of Chapters will appeare THE GENERALL CONTENTS OF THIS BOOKE THE Epistle to his Maiesty declaring the motiues which the Author had to write this Treatise THE FIRST CHAPTER Conteining an entrance into this Treatise or Triall how much it importeth to be a Catholicke and no Hereticke And with how great reason his Maiesty endeuoureth to cleare him selfe and his Royall Person from the imputation of heresie FIVE CONSIDERATIONS 1 About the wordes Catholicke and Hereticke and that they can neuer agree in one 2 Of the dreadfull misery of being an Hereticke 3 How a man may certainely and without errour discerne what is Catholicke and what is Hereticall 4 How out of the premisses euery man may iudge in what state he standeth for being Hereticke or Catholicke 5 The Conclusion of all this whole Chapter to his Maiesty THE SECOND CHAPTER THat treateth the first head touched by his Maiesty for tryall of a Christian Catholicke which is the belieuing of holy Scriptures FOVRE CONSIDERATIONS 1 The belieuing of Scripture not sufficient to make a mā a Catholick 2 That Scriptures were not writtē for many yeares after the Church began 3 How to know what is truly Scripture 4 How the true sense of Scripture may be tryed THE THIRD CHAPTER COncerning the secōd point or generall head professed by his Maiesty cōcerning his belieuing of the three Creeds receiued by the Church THREE CONSIDERATIONS 1 How the first three Creeds and why they were ordayned and how greatly they are to be reuerenced 2 That the Ministers of England belieue not wholy entirely the faith of the three Creeds 3 In what particuler articles of the Creeds English Protestants do not agree with vs. THE FOVRTH CHAPTER COncerning the approbation allowance of the first soure generall Councels which is the third generall head of triall offered proposed by his Excellent Maiesty of England THREE CONSIDERATIONS 1 VVhy and how these foure first Councels were gathered and how thereby it is conuinced that the Church cannot erre 2 VVhy the Protestants do not nor can remedy their diuisions by any Generall or Nationall Councell 3 Particuler points of differences between these first foure Generall Councels and the Protestants of our time for doctrine manners THE FIFTH CHAPTER COncerning the admittance acceptance of the anciēt Fathers of the first fiue hundred years after Christ which is the fourth last head of triall offered alledged by his Maiesty of England THREE CONSIDERATIONS 1 The different esteeme that Catholicks Protestāts do make of ancient Fathers when they agree in one 2 How Catholicks Protestants do esteeme of the testimonies of particuler Fathers 3 That the Fathers of euery age for the first fiue hundred yeares did make for Catholicks against Protestants in matters now in controuersy THE SIXT CHAPTER COnteyning a briefe contemplation of what hitherto hath byn said with a Conclusion of the whole to his most Excellent Maiesty TO THE HIGH AND PVISSANT PRINCE MY DREAD LORD AND SOVERAIGNE IAMES BY THE GRACE OF GOD of Great Britayne France Ireland KING c. AFTER I had bent my selfe vnto a serious Suruey and diligent perusall of your Maiesties new Booke bearing the inscription of a Preface or Premonition to all Christian Princes diuers were the apprehensions and impressions it made in the different faculties of my soule Reuoluing therefore and reflecting vpon the premises by a second reuiew I resolued and in fine concluded being now as it were wonderfully affected partly with sollace partly with sollicitude 2. My solace was to consider yea sensibly as it were before the eyes of my soule in the impartiall glasse of my recollectedst vnderstanding and most retyred iudgment to behould so many rare Princely talents of nature literature and other highly esteemed partes in your Maiesty which as they are seldome found in such potent Princes so residing habitually in your Royall breast as in their proper and peculiar subiect they cannot but minister iust matter of meruailous ioy content and comfort vnto all your leige people your loyall and louing subiects especially since they are accompanied and attended yea adorned nay beautifyed with the irradiant lustre of that burning fire of zeale I meane an extraordinary feruour in matters of your Religion Now if these so rare parts of nature literature and zeale wherwith your Noble Person is habitually inuested shall be directed by the singer of God his holy spirit the high hand of heauen vnto the sole-sacred and soule-sauing knowledge of Catholicke Religion which I verily hope in time to see and shall incessantly pray for they will exceedingly aduance his glory and gaine vnto your Maiesty an immarcessible neuer-fading Crowne of eternity 3. My spirit also reioyced within me my hart exulted for ioy my perplexed thoughts retyred reposed themselues in hope whē I tooke but a iust view of that commendable carefull diligence that pious and religious industrie vsed by your Maiesty in vindieating your noble Person from the least imputation of herefy and in remouing the very suspition of such a contagious and soule quessing leprosy since that this loud-crying synne loud-crying in the eares of heauen is the greatest crime that can be committed against God or his Church separating betwixt God and man grace and the soule dissoluing the mysteriall vnion and sacramentall communion betwixt the head the members Christ his spouse reiecting God for Father denying the Church for mother taking away the very name of a Christian as ancient Tertullian speaketh depriuing our expectation of all hope and
great S. Beda for the latin But for that I will not be prolixe and because I hasten to my second Consideration which is the very maine Conclusiō of all my whole discourse hitherunto I will knit vp all with that goulden admonition of Vincentius Lyrinensis an Author which who so readeth and belieueth it is impossible if he will professe any religion that he should be ought els but a Roman Catholicke well his wordes are these Let vs hould that saith he which hath bene belieued generally of all for that this is truly and properly Catholicke as the very nature signification of the name doth import And then for further explication he giueth a threefold prescription for a more sure and infallible direction and this is vniuersality Antiquity and Consent all which he must as time and occasion serueth adhere vnto that will be accompted truly Catholicke And yet in the beginning of his fourth Chapter he illustrates the first Prescription of Vniuersality most pertinent for our purpose at this time by way of supposition and question moued and answered His wordes are these VVhat then shall a Catholick Christian doe if any parcell of the Church shall cut it selfe of from communion of the vniuersall faith This is the questiō moued the answere followeth VVhat els forsooth should he doe but that he preferre the health of the whole body before any one pestilent and corrupted member thereof 20. And hereupon I began to enter into a serious Cōsideration and a seuere examination of my owne Conscience in a secret recollected and most retired conference betwixt God and my owne soule touching matters of religion as they shall eyther doome me or saue me at the last day First I considered yea and seriously within my owne hart debated demaunding of my selfe whether the Protestants Church and doctrine wherof I then was a reall and formall member and Professor had not cut it selfe of yea departed and separated it selfe from the vnion and communion of the vniuersall faith and from the sauing and conuerting Ghospell of Christ his Kingdome which was first to be preached to all Nations as Christ promised that it should come to passe before the worldes great destruction and generall consummation This was my first demaund and the answere returned vnto me by the Catholicke Church of ancient Fathers vpon view of their doctrine and comparing it c. nay by the spirit of God since it was promised to be the guider and directour of his Church I say the answere returned was that the Protestants Church doctrine had abandoned both Catholick name Catholick faith and therefore as beames cut of from the sunne as boughes violently broken of frō the tree and streames and channels parted and separated from their originall fountaine as S. Cyprian speaketh they were to perish vanish and come to naught And now what course remained for me to take if I regarded at all the welfare of my soule but to follow the sage weighty counsaile of my foresaid authour Vincentius Lyrinensis my Authour indeed being the only meanes next vnder God of my Conuersion from heresy to Catholicke Religion and that is to prefer the health and welfare of the whole body before any one pestered and infested member therof His meaning in plainer termes is that in time of Schisme and Heresy or in particuler Countries Apostacy from the Catholicke Christian faith and religion euery Catholicke Christian that is already in the Church must hoouer vnder the winges of the Church by retyring into her lap and bosome in time of any danger And he that is an Hereticke and of an hereticall Congregation and consequently forth of the Church must endeauour by all means possible to become a Catholicke by returning againe vnto the Communion of Catholick Religion out of which it is impossible there should be any saluation 21. This first Consideration I enlarged yet further extending it by a second supposition to witt if the Protestants Church and doctrine be Catholicke indeed as they would beare the world in hand it is then it hath bene generally reaceaued of Christians ouer all Christendome in that sense as it is now in opposition against the Roman Church then the Protestants can produce visible Churches of theirs that haue bene extant from the Apostles time downwards hitherto that haue held the selfe same points of doctrine the selfe same number of Sacraments other such differences as now Protestant Churches haue in them from the Roman thē according to that most sure prescription of Tertullian they can Edere origines Ecclesiarum suarum euoluere ordinem Episcoporum suorum Declare the beginnings of their Church they can turne ouer and bring forth an orderly succession of Bishops running on as he saith from the very beginning and continuing without any interruption to the Apostles tyme then can they proue that the first Bishop that held these differences was instituted and ordayned by some Apostle or Apostolicall man for so saith Tertullian could the Church of the Smyrneans proue their succession of Bishops from S. Policarpus ordayned by S. Iohn and the Church of Rome proue from S. Clement placed by S. Peters in one word then according to another prescription of Tertullian can they proue that the doctrine of their Church as now it standeth in contradiction with ours conspireth with the doctrine of the originall Apostolicall and mother Churches and that they hold that very doctrine which the Church receiued from the Apostles the Apostles from Christ and Christ from God and that the same hath cōtinued by neuer interrupted succession from that time to this of theirs These things if they shall euer be able soūdly and substantially to proue on their part then shall I acknowledg that they and their Religion are Catholicke indeed and that out of their Church there is no saluation 22. But if these things haue bene by them attempted and could neuer yet be proued by them nay if their affirmatiue haue bene disproued by a negatiue in all the forenamed notes markes prescriptions of the Church and against Hereticks as is already too apparently knowne to the whole Christian world then let them at the last vpon so manifest a conuiction ingenuously confesse that the denomination of Hereticke rather then the appellation of Catholuke doth properly apertaine vnto them 23. And albeit I cannot but vnderstand that the Hereticks of ancient times and all moderne Sectaries in these our vnhappy dayes both in Germany France Holland Scotland and England doe ambitiously affect this renowned name of Catholick to haue it giuen vnto their hereticall Cōgregations nay which is more howsoeuer they do fraudulently sometimes cloath themselues in sheepe skinnes when surreptitiously they inuest thēselues with this high title supreame dignity of a Catholick though in points of doctrine amongst themselues they be neuer so much opposite the one to the other ech condemning other for Hereticks nay damning themselues amongst themselues and
all ancient rules and Canons of the Church fayle not is first to admit and reuerence that for Scripture which the vniuersall Catholicke Church hath by lineall descent of tradition deliuered and commended vnto vs for Scripture and that after all doubts and controuersies discussed about the same and not that which Luther or Caluin who could make vnmake Scripture at their pleasure or our owne priuate spirit shall conceipt to be Scripture and secondly for the sense and true meaning of the Scripture if we haue any care of that or imagine that it doth import vs at all we are no lesse to stand to the iudgement of the sayd Church for the exposition and interpretation therof then we did before for the deliuering of Scripture vnto vs. And so much for this Chapter THE THIRD CHAPTER CONCERNING THE SECOND POYNT OR GENERALL HEAD PROFESSED BY HIS MAIESTY Concerning his belieuing of the three Creeds receiued by the CHVRCH AS the former offer so constantly auerred by his Matie of England concerning the belieuing of all Canonicall Scriptures was a signe and liberall token of a Religious inclination Zealous affection and Pious disposition as before hath beene intimated and related euen so no lesse Religious Zealous and Pious is this assertion also here so coÌ„fidently asseuered by his Highnes touching the acceptance and admittance of the Three ancient Creeds and that in the very same sense as the ancient Fathers Councells that made them did vnderstand them For these are his Maties very words which I haue thought good heere to relate wishing them to remaine vpon an euerlasting and time-out-wearing Record And that for these two principall reasons first that I may not vndutiâ—ully forget to deferre and bring the iust descrued honour and the most highly respected commendation vnto my Soueraigne Lord the King most due to his Grace for this his Confession which also out of a true Subiects loue and loyalty towards his Prince I could sincerely wish might neuer by any the least cloud of errour in his Royall vnderstanding be eclipsed or obscured and secondly for that I trust my former brethren of the Protestanticall Church of England will eyther now at last stand to their grounds of Creeds Councells Fathers Scriptures voluntarily chosen by the Lord and Head of their Church that hitherto vpon my knowledg would neuer be confined within the lists and limyts of any euen tryall or els that my Lord the King will easily out of the depth of his iudicious Vnderstanding vnmaske and discouer these men for such as they be euen wolues in sheeps cloathing false Ghospellers Antichrists deceauers seducers impostors And now to come to the words theÌ„selues as they are substantially couched together in his Maties Booke of Premonition they are laid downe as followeth 2. And now for the point of Heretick I will neuer saith he be ashamed to render an accompt of my profession and that hope that is in me as the Apostle prescribeth I am such a CATHOLICK CHRISTIAN as belieueth the three Creedes that of the Apostles that of the Councell of Nyce and that of Athanasius the two later being Paraphrases to the former and I belieue them in that sense as the Ancient-Fathers and Councells that made them did vnderstand them To which three Creedes all the Ministers of England do subscribe at their Ordination And I also acknowledge for Orthodoxall those other formes of Creeds that eyther were deuised by Councels or Particuler Fathers against such particuler Heresies as most raigned in their times Hitherto extend the wordes of his Maiesty And can any thing be spoken more honorably then this This forme of Confession punctually and so substantially deliuered by his Highnes I can neuer sufficiently coÌ„mend for that this is so farre from sauouring of any spice of Heresy as that here is nothing els but true Catholicke Diuinity For what can be more required for more full supplement of a Catholicke Christian mans Confession then to belieue the three Creedes in the very selfe same sense as the holy Apostles ancient Fathers and generall Councells did vnderstand them And now if the Ministers of England that do subscribe vnto them in their Ordination would keepe and confine themselues within that sense which the ancient Christian Church did both constantly and religiously hold and would not of their owne fancy presume to add any other new glosse or priuate interpretatioÌ„ of their own brayne the world should neuer haue seene and heard such breaches and tumultes such vproares and out-cryes such inundations and innouations and all about Religion as now there are 3. But the truth is as S. Augustine affirmeth Quòd fieri potest vt integra quis teneat verba Symboli tamen non rectè credat de omnibus Symboli articulis A man may hold and professe all the wordes of the Creed he meaneth the Apostles Creed and yet not haue a true beliefe of all the articles of the said Creed Nay S. Augustine in his booke de fide Symbolo goeth yet further saying Sub ipsis paucis verbis in Symbolo constitutis plerique haeretici venena sua occultare conati sunt Most part of Heretickes haue gone about and endeauoured vnder these few wordes of the Apostolicall Creed to couer their poysoned heresies So as the belieuing of these Creeds in generall they conteyning but Capita credendorum Vniuersall heades of thinges to be belieued is not sufficient to make a man a Christian Catholick except also we giue our firme asseÌ„t vnto all the particulers that necessarily may be reduced or deduced from those generall heades For better explication wherof I haue thought it conuenient in this place to addresse certayne Considerations that heere ensue The first Consideration AS the skilfull and carefull Phisitian imployeth noe lesse industry sparing neither Counsaile in phisicke nor prescription in dyet for the conseruing and continuing of the bodily health of his patient vntill he haue brought him to former health and full strength then he did bestow paines and trauaile in recouering him of his infirmity and raising him from the bed of his malady euen so the Apostles as so many soueraigne soules best phisitians most painefully and diligently watched ouer the soules of men their sick patients to vphould and continue them in Christian piety and Catholicke verity as well as they had cured them of their spirituall leprosy and raysed their soules which had long laine sick vpon the bed of heathenish infidelity and all that they might recouer full strength in sauing and belieuing faith and grow to be perfect and whole men in Christ Iesus And here you haue the occasion motiue drift reason intention of Christs holy Apostles in compiling the perfect platform of wholsome faith and Christian beliefe I meane this methodicall and Apostolicall forme of Creed which inuolueth in it eyther explicite or implicite in plaine wordes or necessary supply whatsoeuer belongeth to the obiect of our faith And therfore saith S.
thinke you 54. But now lastly let vs come to his seauenth and last exposition vpon this article of the Creed The Church of Rome saith he hath most shamefully erred in life Cerimonies and matters of sayth this he should haue proued according as he vndertaketh in other articles from the warrant of diuine Writ but here he leaueth Gods word and runneth to Poets that say Roma mares c. Rome loueth boyes as who would say that this horrible and execrable sinne if it be or haue bene in Rome is not also in other Citties of the world or as if this alone were sufficient to proue his purpose if he could shew that there were many lewd liuers in Rome The thing he ought to proue is this that the whole Church of Rome that is to say the Catholicke Roman Church spread ouer the whole world acknowledging Rome for the chiefe head and member thereof had erred from her publike decrees set forth to be deliuered throughout the whole Church eyther for position of faith or direction of manners for this only is the point in controuersy and not whether any man haue liued loosely in Rome or any Popes haue bene naughty men or may be hereafter So as for the point controuerted he bringeth not one word of proofe and all that he hath scraped together of spitefull slanders contumelious reproaches against diuers Popes and other Prelates of that Citty as in consequence of argument they are nothing to the purpose nor can make any inference at all against the matter in question so are they in fact proued by diuers Catholicke Authours to be shamefull lyes contrary to the testimony of the best and most Authenticall authours that haue written whereof the reader may see effectuall proofes in Bellarmine and others that do answere those slanders against Rome 55. Now then we see how out of this one article of the Apostles Creed which all parts do admit what different doctrine there is drawne by different expositions and I might shew the same in sundry other articles as namely in that which ensueth immediatly after Credo remissionem peccatorum I beleeue the remission of sinnes which article those of the Roman fayth do vnderstād accordingly as the ancient Fathers do and this is not only of the remission of sinnes by our Sauiour his passion and grace thereby merited to this effect but also of the ordinary meanes left by our said Sauiour in the Church for ordinary remission of sinnes and namely by faith and baptisme for such as enter first into the Church and the holy Sacrament of Pennance which is according as anciēt Fathers do call it secūda tabula post nausragium the second table of the soule after baptismes ship wrack for such as sin after baptisme and other Sacraments all which Sacraments other meanes to this effect do worke their effects in the power and vertue of the said passiō of our Sauiour So houldeth the Catholicke But the Protestant that commeth forth with a not imputation saith that this remission of sinnes consisteth only in this that they are not imputed and consequently draweth a farre other sense vpon this article so as I must perforce conclude with that which often hath bene said and repeated that it is not sufficient to admit these Creeds in words as the Ministers of Englād are said to do in their Ordination but the true sense and meaning is especially to be stood vpon which meaning being farre dissonant frō the vnderstanding of the knowne Catholicke Church as lately we haue shewed their orall and verball admission of the said Creeds cannot be sufficient to make them Christian Catholicks or deliuer them from the imputation of being Hereticks for that this very choice and election which they do make of particuler senses and interpretations of the Articles of these Creeds opposite vnto our former rules and Considerations before set downe at large properly and effectually conuince them to be hereticks indeed And so much of this matter for the present THE FOVRTH CHAPTER CONCERNING THE APPROBATION AND ALLOVVANCE OF THE FOVRE GENERALL COVNCELS Which is the third generall head of tryall offered and proposed by his Excellent Maiesty of England AS in the former two grounds of belieuing Canonicall Scriptures admitting the three vsuall Creedes and that only vpon the Churches publicke tradition his Matie hath giuen forth a declaration vnto the whole Christian World of his confident perswasion of being a Christian Catholick and no Heretick euen so in this third generall head I meane in the admitting and receyuing of the foure first Generall Councells his Royall Grace hath not only continued and perseuered in the former declaration of his good intention and perswasion but hath further and much more ratified and confirmed the same as appeareth by these his words where he writeth I reuerence and admit saith he the foure first generall Councells as Catholicke and Orthodoxe And the said Generall Councells are acknowledged by our Actes of Parlament and receiued for orthodoxe by our Church In which words though I must ingenuously confesse that I cannot retayne the least scruple or doubt of the sincerity and candor of his Maiesties meaning but that according to his Noble apprehension and the information giuen him by his Doctors he doth indeed for his Princely part and Person reuerence and admitt the foure first Generall Councels and wil be ready like a pious meaning Prince to receaue al the particuler points of faith concluded therein when they shal be discouered vnto him Yet since this Parlamentary admission of Councells is thē ground of all and must proue the admitting and reiecting of them either good or bad on the Church of Englands behalfe my first demaund shal be but this What hath lay parliaments to do with Religion What busines make they with the Councells of the Church Who designed vnto them this authority to alter chop and change Religion at their pleasure Vpon what ground do they admit some Councells and reiect others Especially hauing excluded from Parlamentall suffrage all their Catholicke Bishops and Clergy men as it is euident they did the thing remayning yet registred vpon Authenticall record fresh in the memories of many now liuing when at the first and second lay Parlaments in the first yeare of the late Queene they banished Catholick Religion out of the land 2. But supposing these foure Councels to be admitted and receiued if we consider how these Councels indeed are acknowledged by our Acts of Parlament how reuerenced and in what manner receaued for Catholicke and Orthodoxe by our English Congregation at this day we shall be fo farre from iustifying the Protestant Parlamentary admission of these Councels or any other of their actions whatsoeuer though neuer so outwardly veiled and couered with a colourable shew of piety as that in very deed we shall discouer nought els throughout the passages of their whole proceedinges but fraud imposture collusion dissimulation hypocrisie and heresie Which
bookes of Preisthood doth very well declare 4. And now to come vnto these Councels and to speake particulerly of euery one of them as they lye in order The Councell of Nice was gathered togeather somewhat more then three hundred yeares after Christ and the occasion of this first great Ecclesiasticall Assembly of all the world met togeather by their Bishops in this generall Councell was for the censuring and suppressing of two capitall and damnable heresies that then inuaded and infested the Church of Christ. The first was the heresy of the Arians and this impugned nay flatly denyed the second Person his identity of essence to wit the Sonne his equality of substance and hodhead with the Father granting him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like vnto the Father but denying him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with the Father which was the fayth and beliefe of the Catholicke Church in those dayes 5. The second heresy was the heresy of the Quartadecimans concerning the celebrating of Easter-day of which heresy to speake any thing in particuler at this tyme I intend not since it is not to my present purpose only I refer the reader vnto the author of the Three Conuersions of England where this point is both substantially and punctually discussed The mayne point wherof I am to treat in this place is to intimate vnto the Reader how both these heresies of the Arians and the hereticall Quartadecimans were determined censured and anathematized by the authority of this soueraigne and supreme Ecclesiasticall Tribunall I meane the first Generall Councell of Nice which consisted as S. Ambrose obserueth alluding to the iust number of Abraham his souldiers of three hundred eighteene Bishops gathered from all partes of Christendome And this was the first Generall Councell that could be Assembled vntill that time in respect of the most bloudy and cruell persecutions that had continued for the greatest part of the prcedentages 6. And here we are to obserue that albeit that three other Prouinciall nationall Councells are recorded to haue bene celebrated before this of Nice and after that of the Apostles Act. 15. to wit one at Rome of 60. Bishops against Nouatus vnder Decius the cruell Emperour and Cornelius the martyred Pope another at Ancyra in Galatia vnder Dioclesian the third at Neocaesarea vnder Constantines Father and Pope Melchiades according to Prateolus his accōpt yet this Councell of Nyce was the first great glorious Ecclesiasticall tribunall which was publikely erected in the Christian Church for al Nations to repayre vnto after the first planting of the faith of Christ. 7. The second generall Councell was that of Constantinople somwhat more then fifty yeares after in the yeare of our Lord 383. and it consisted of an hundred and fifty Bishops gathered togeather against Macedonius Patriarch of Constantinople who openly denyed and blasphemed against the diuinity of the holy Ghost for which damnable heresy of his both he and all that partaked with his hereticall faction were condemned censured and cast out of the Church and deliuered ouer to Sathan for that they blasphemed against the third sacred Person of the blessed Trinity And this second great and generall Councel was held vnder Gratian and Theodosius Emperours and vnder Damasus then Bishop of Rome 8. The third Generall Councell was that which was assembled at Ephesus almost other fifty yeares after that againe in the yeare of our Lords incarnation 434. This Councell consisted of two hundred Bishops gathered a-against another Archbishop of Constantinople named Nestorius but an Arch-hereticke and it was held vnder the Emperour Theodosius and Pope Celestinus This Nestorius as Vincentius Lyrinensis in his goulden tract against heresies and 17. chapter describeth his heresy whilst he made shew of distinguishing two natures in Christ he suddainly brought in two persons and by an execrable impiety thereby made two Christs the one God the other man the one begottē of God the Father the other borne of the Virgin his mother and therfore he did further auerre that holy Mary was not to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God but the mother of Christ because forsooth that Christ which was God was not borne of her but the Christ which was man Hitherto my Authour And for this damnable heresie was Nestorius condemned by this third Councell worthily cast out of the Catholicke Church howbeit I must confesse that I cannot see how Caluin Beza vpon the point of Christs incarnation and hypostaticall vnion with diuers others Protestants following thē can possibly auoid this ould condemned heresy but that Nestorianisme must follow as a necessary consequence of the doctrine which they deliuer vpon the point of Christs incarnation and vnion 9. The fourth generall Councell was that of Chalcedon and this was some twenty yeares and vpwardes after the foresaid counsaile of Ephesus in which Councell there were assembled six hundred and thirty Bishops Archbishops and Patriarches This great assembly was gathered against on Eutiches an Archimandrite or Abbot of Constantinople in like manner who so confounded the natures in Christ that he absolutely denied that there were two distinct natures in him For which monstrous opinion of his differing frō the Canon of Catholick faith he was cōdemned togeather with his fautor partener of his hereticall faction I meane Dioscorus Archbishop of Alexandria as was Nestorius another Archbishop before him for houlding two persons in Christ. And this famous and through the whole Christian world renowned Councell was assebled and held vnder Martian that then swayed the Empire and S. Leo the first then Bishop of the Apostlicall Sea of Rome 10. And now to make vse in generall of that which hath bene spoken concerning the foure Councels by some particuler application and illation the inference must needes be this that if the Church of England do indeed admit and reuerence these foure first Generall Councelles as it should seeme his Maiesty is of opinion it doth and their Acts of Parlament confirme the same then doth it follow by necessary and ineuitable consequence though the conclusion ouerthrow a mayne ground of Protestanticall Religion that they must needes will they nil they graunt the Catholicke Church not only to haue bene visible at this time but also to haue bene in great splendor and magnificence otherwise how could it possibly be that fix hundred and thirty Bishops could assemble and meet so readily togeather and all these for the most part out of the Easterne parts of Christēdome only to speake nothing of the west 11. Furthermore for as much as our English Church in admitting these Councels and that in the greatest Consistory of the Kingdome the high Court of Parliament doth therby acknowledge and condescend vnto that this externall visible Church consisting of good and bad is Christs true Church indued with all the priuiledges aboue mentioned of
ter simul in faciem eorum aures insufflando breathing three times one after an other on their face and eares and so we catechize consecrate and cure them ordayning that they liue a great while in our Churches and heare the Scriptures and then we do baptize them So enacteth that ancient Canon concluded by an hundred and fifty Bishops And now whether this antiquity be more obserued or better resembled by the Protestant or Roman Church I leaue the point to euery man to consider of for intending breuity I meane not to prosecute matters at large but only to point at these two things by the way that may shew conformity or deformity betweene that ancient Church and the Protestant or Catholicke Roman Church at this day 44. Out of the third Councell held at Ephesus in the yeare of our Lord God 42 8. sundry waighty pointes occurred and represented themselues worthy of obseruation albeit all of them be ouer long here to be recited And first I remembred the manner of proceeding and condemning of Nestorius the Arch-hereticke as it is most faithfully recorded by Vincentius Lyrinensis in the very bginning of the second part of his Commonitorium the 42. chapter and it is laid downe by him who liued in the very time of the Councell and for ought we know might be present ther at in this manner This councell of Ephesus discussing and reasoning touching the establishing of some rule of faith least any prophane nouelty like to the Armenian treachery might creep into this Councell all the Catholicke Bishops and Priestes thither assembled which were almost 200. concluded and agreed vpon this as best and most Catholick to wit that the opinions and iudgmeÌ„ts of the holy Fathers should be brought forth before the Councel such Fathers as had bene either martyrs or Consessors or at least constant Catholicke Priests and according vnto their ioynt consent and vnamine decree the point then controuerted betwixt Nestorius and S. Cyrill should be decided and finally determined This was the rule and Canon of faith first enacted and according vnto this Nestorius as contrary to Catholicke verity was condemned for an Hereticke and blessed S. Cyrill was iudged consonant vnto antiquity So Vincentius And now will the Church of England that maketh shew of receauing this Councell stand to this rule and canon of faith about the examining of doctrine by the Fathers enacted and put in practice by this Councell against Nestorius And will they submit all their iudgments vnto the assembly of Fathers as this councell did 45. My second obseruation out of this Councell was this that when great stirres and troubles were expected by the pious and religious Emperours Theodosius and Valentinianus by the reason of the great concurse of people of all sorts vnto that place especially many fauourites of Nestorius the Archbishop of ConstaÌ„tinople against whom this Councell was gathred it seemed necessary vnto the said Emperours to send thither an Earle of their Court named Candidianus who should represent their persons for seeing peace and good order kept but yet with expresse protestation that it belonged not vnto them nor any other secular man to haue any dealing in Ecclesiasticall causes in that Councell And this was the thing which I obserued which now followeth Candidianum say they praeclarissimum religiosorum domesticorum Comitem ad sacram pestram Synodum abire iussimus sed ea lege conditione vt tum quaestionibus controuersiis quae circa fidei dogmata incidunt nihil quicquam commune habeat Nefas est enim qui sanctissimorum Episcoporum numero catalogo adseriptus non est illum Ecclesiastitis negotijs consultationibê° sese immiscere We haue commanded the most honorable Count Candidian one of our religious family to go vnto your holy Synod but with this charge and condition that he haue nothing at all to doe with any questions of controuersies that fall out about matters of faith for that it is not lawfull for him that is not a Bishop to meddle with Ecclesiasticall affaires or consultations So those two Emperours which conuinceth sufficiently that they hold not themselues for heades of the Church nor iudges in Ecclesiasticall matters but inferiour vnto Bishops in that behalfe And will the Church of England admitting this Councell admit this also 46. But now as on the one side the religious Emperours disclaymed from this Ecclesiasticall authority ouer the Councell so I find that Celestinus then Bishop of Rome did acknowledge the same to appertaine vnto him and it was by the whole Councell without eyther opposition or contradiction granted vnto him For first he being not able to be present himselfe he designed and deputed S. Cyrill Archbishop of Alexandria to be his substitute as appeareth by his owne letter read and approued in the Councell his wordes are these Quamobrem nostrae Sedis auctoritate ascita nostraque vice loco cum potesâ—tae vsus eiusmodi non absque exquisita seueritate sententiam exequeris c. Wherfore you taking the authority of our Sea vpon you and vsing our roome and place with the power therto belonging shall execute with punctuall seuerity the sentence giuen against Nestorius to wit of excommunication and deposition And that if he do not reuoke his heresy within ten dayes after this our admonition giuen vnto him that you presently prouide the Church of Constantinople of another Bishop and let him know that he is by all manner of wayes cut of from our body So he 47. Thus wrote Pope Celestinus from Rome where he had held a particuler Councell and condemned the heresy of Nestorius in the West before the Councell of Ephesus was gathered in the East in which Coucell of Ephesus he not being able to be present as is aforesaid designed his authority to S. Cyril as well for presiding in the same Councell as also for executing the sentence of condemnation which proceedings of Celestinus are recounted afterward againe by the sayd Councell and approued in a generall letter which the whole Councell wrote vnto the two Emperors which beginneth Vestram Christianissimi Reges c. 48. But this is confirmed yet further for that the said holy Father Celestinus sent from Rome three other Legates to ioyne with S. Cyrill in that legation for the presidence of the Councell whereof two were Bishops Proiectus and Arcadius the third a Priest only called Philip who alwaies being admitted for Legats in the Councell did firme subscribe their names after S. Cyrill before the other Patriarches of Hierusalem and the rest yea when the two Bishop-Legates were absent from the Councell vpon any ocasion this Philip though but a Priest did subscribe next after S. Cyrill as may appeare in the Councell it selfe Tomo 2. cap. 13. And moreouer at his first comming and appearance in the Councell he vsed this speach Gratias agamus Sanctae venerandaeque huic Synodo quòd literis Celestini Sanctissimi Beatissimique
A notable speach of Vincentius Lyrinensis Prem p 3â— His Maiesties honorable offer Aug. l. 3. de bapt coÌ„t Donat. cap. 15. How the first three Creeds why they were ordained how greatly they are to be reuereÌ„ced The cause of ordayning the Apostles Creed Aug. ser. 181. de teÌ„p Cap. 2. coÌ„t haereses Vbi supra serm 181. de temp Signification of the word Symbol or Creed The great substance of the Apostolicall Creed The Apostolicall Creed no Scripture yet necessary to be belieued Ruff. in Symbolum The force of tradition in the Church A questioÌ„ solued where the voice of the Church may be found De fide ad Gratian. The creed of the couÌ„cel of Nice of S. Athanasius Conc. Nicen l. 4. p. 565. edit Venet. Ambros. de fide Hos. de expresso Dei verbo The great authority left in the Church for deciding Controuersies That the Ministers of EnglaÌ„d belieue notwholy entirely the faith of the 3. Creeds No saluation without belieuing the whole Catholicke sayth entirely ProtestaÌ„ts do not receaue the whole faith but mingled with many heresies Diuers ancient Heresies held now by Protestants * M HuÌ„frey Liech About the Nicene Creed Passim in Epist. ad Polonos l. cont Gentilem 2. lib. de Christ. c. 19. Caluin his Autotheisme hereticall In what particuler article of the Creed English ProtestaÌ„ts do not agree with vs. About Christs desceÌ„ding into hell Lib. 1. hist. cap. vlt. In epist. ad Trallian Bucer in cap. 27. Matth. Caluins horrible opinion about the article of Christs descensioÌ„ into hell Cal. 2. inst c. 16. 6. 8. 9. 10. 11. 12. Item in Catechismo paruo iteÌ„ psych. item in harmo Euangelica cap. 27. Math. 2. Inst. cap. 16. §. 10. 2. Instit. c. 16. §. 9. A story of the contention of English Ministers about the descent of Christ into hell Psal. 15. Tertul. de praescript A strange ridiculous exposition of the Article DesceÌ„dit ad inferos Tho. Rogers in his 39. articles pag. 15. 16. c. The Church of England aduersary to many of her owne for many hould that Christ desceÌ„ded not into hell at all Thaddaeus Ignatius Iustinus Martyr Irenaeus all antiquity are dreaming Papists in M. Rogers definitiue opinion Credo Ecclesiam Catholicam The visible beginning of the Catholicke Church Lib. 25. in ob c. 24. 5. Vincent Lyrinensis aduersus hareses c. 3. Tertull. de praescript cap. 32. Thè Protestantly meaning about this 9. article 1. Later propositions of the Protestáts about the Church Rogers ar 19. pag. 86. 2. 3. 4. 5. Markes of the Church 6. Ridiculous proofs that the Church may erre Rogers p. 96. Lib. de PoÌ„t à cap. 8. ad finem vsque ad cap. 15. Premonit pag. 35. How the ParlameÌ„t Church of EnglaÌ„d do admit the first foure Generall Councels Why and how these foure first Councels were gathered and how therby it is conuinced that the church caÌ„not err Vide Aug. de vnit Eccles in pluribus locis Mat. 18. 15 16. 17. 18. 1. Tim. 3. 15. Chrys. l. 3. de sacerdot Councell of Nice assembled anno 327. De fide ad Gratian. Anno. 252 Anno. 308 Adno 311. The secoÌ„d generall Councell of ConstaÌ„tinople an 383. The third generall Councell of Ephesus Ann. 434. Lib. 1. Inst. c. 13. §. 9. 23. 24. The 4. generall Councell was that of CalcedoÌ„ 20. yeares after An euideÌ„t declaratioÌ„ that the whole Church cannot erre Aug. in Psal. 101 S. Aug. excellent speach of the perpetuity of the Church Matth. 29. â—0 Application of S. Augustins speaches vnto our Sectaries Aug. in psal 47. That the Church shall neuer Apostatate De vnit Eccles. The inuincible strength of the Church Matth. 23. Why ProtestaÌ„ts do not nor can remedy their diuisions by any Generall or Nationall Councell ProtestaÌ„ts can abide parly and treaty neither with Catholiks nor amoÌ„g theÌ„selues Vide Conc. Calced act 3. p. 163. edit Venet. The terginersation of the heretick Eutiches fully represeÌ„ting the ProtestaÌ„ts Lib. 4. Iust. cap. 9. §. 1â— Vide resp Gaspar VillapaÌ„di ad bas causas ProtestaÌ„ts shifts to auoid comming to Councels Stan. Resc l. 1. de Atheism c The ProtestaÌ„ts disagreemeÌ„to in their meetings Tertul. de praescript Aug. l. 3. cont epist. Parmen c. 4. ser. 11 de verb. Domini c. Particuler points of differeÌ„ces betweene these 4. generall Councels the Protestants of our tyme for doctrine and manners Conc. Neocaes can 1. an 316. The decree of the CouÌ„cel of Nice and Neocaesaraea against the Marriage of Priests Ann. 711. Basil. epist. 1. ad Amphi c. 3. Epiphan hares 59. The answere vnto Caluins obiection about Paphnutius Another Canon of the Councel of Nice about the Reall presence A Canon of the second CouÌ„cell much making against Protestants VinceÌ„tius LyrineÌ„sis his relatioÌ„ of the CouÌ„cell of Ephesus CoÌ„c Ephes. tom 1. cap. 22. in epist. Imperat. Secular men may not meddle in Ecclesiastical consultations CoÌ„c Ephes. tom 1. c. 16 Con. Eph. tom 2. c. 17 The Supremacy of the Pope of Rome coÌ„firmed by the councell of Ephesus The CouÌ„cell of ChalcedoÌ„ CoÌ„c Calc act 1. Ibidem Act. 2. in libel Theodor Ischir SophoÌ„ c Ibid. in subscript coÌ„t DioscoruÌ„ Conc. Calc act 3. tom 2. p. 252. edit Venet. Marriage of Monks and NuÌ„ns forbidden by this Councell Prem p. 35. Aug. l. 2. cont Crescon c. 31. A complaint against the Ministers of EnglaÌ„d for misinforming his Maiesty ValeÌ„t l. 8. Ana. c. 8. Lib. con hareses The opinion of Iesuites about the authority of the Fathers A consequence of great incoÌ„uenience How S. Augustin did not admit the authority of S. CypriaÌ„ in a particuler case The different esteeme that Catholicks Protestants do make of ancieÌ„t Fathers wheÌ„ they agreâ— in one Aug. l. 2. coÌ„ Iulian. Pelag. ver sus finem S. Augustines opinion for the esteem of the Fathers Aug. l. 3. â—ypo Lib. 2. de nuptiis concupis Cap. 29. Scoffes of PelagiaÌ„ hereticks against ancient Cerimonies of Baptisme Aug. ibid. ProtestaÌ„ts become Pelagians in deriding ancient Cerimonies Aug. l. 2. coÌ„t Iulian. Pelagiau How contemptible the authority of heretickes was to S. Augustin in respect of the ancient Fathers Lib. 2. coÌ„t Iulian. circamed Aug. l. 2. coÌ„t Iulian. propefineÌ„ An excelleÌ„t reason of S. Augustine How Catholicks ProtestaÌ„ts do esteem of the testimonies of particuler Fathers Aug. l. 1. coÌ„t Iulian. Pelag. cap. 2. Lib. 1. cont Iulian Pelag cap. 2. Thesurest rule how to iudge of particuler Fathers opinions or assertions about matters of faith When any priuate Father did erre he was presently noted by others Aug. l. 3. de bapt coÌ„tra Donatist c. 4. l. 2. conâ— Cresconâ—â— cap. 32. Aug. lib. 1 contr Iulin cap. 2. One Doctors opinion the doctrine of the Church That the Fathers of euery age for the first 500. yeares did make for catholicks against ProtestaÌ„ts in matters now in coÌ„trouersy Cap. 4. 42. coÌ„t haereses Diuers things may lead vs to discerne the true Church though they be not articles of necessary beliefe Centur. prima lib. 2. cap. 4. 1. About the Reall Presence Magdebur Cent. 2. c. 4 pag. 55. 56. 57. c. 2. About Free will 3. The Doctrine of good workes 4. Whether the Commandements be impossible 5. Externall sacrifice of Christians 6. About traditioÌ„s The primacy of the church of Rome 8. Excellency merit of martyrdome 9. IntercessioÌ„ of Saints 10. About the state of Virginity The conclusion of this age 11. Inuo catioÌ„ of Angels Magd. ceÌ„t 3. c. 4. p. 75 76. deinceps Hom. 1. in EzechieleÌ„ 12. Iustification by good workes 13. The merit of good workes Scriptures Fathers reiected togeather wheÌ„ they fit not the ProtestaÌ„t fancy 14. About peÌ„nance Magd. ceÌ„t 3. c. 4. p. 81. 15. Blessing of the water of baptisme 16. Chrisme and holy vnction in baptisme 17. Prayer vnto Saints Cent. 3. c. 4 p. 85. 86. CeÌ„t. 3. c. 4. pag. 85. 18. The doctrine of Purgatory Cet 4. c. 4. pag. 242. HieroÌ„ ep ad Demetriadem Lib. 8. coÌ„ in Isaiam CeÌ„t. 4 cap. 4. p. 293. Cent. 4. p. 301. Cent. 5. c. 4 p. 501. 502. c. Gregor in 1. Reg. c. 1. Cent. 5. pag. 506. Hom. 34. in Euang. The Fathers iniuriously handled by the Magdeburgians The conclusion ImportaÌ„ce of being a Catholicke The horror of heresie The 4. heads proposed The great profit receiued by the ancieÌ„t Fathers The dangerous estate of belieuing the ProtestaÌ„ts in EnglaÌ„d A strange pittifull case happened to his Maiesty How God coÌ„curreth with the actions of euill men but not with their intentioÌ„s The mark aymed at by the first Ghospellers in Scotland concerning his Maiestie The Epilogue of all Of persecution Persecutor
Papae vobis recitatis sanctae Ecclesiae membra sanctis vestrisvocibuspijque preconijs sancto vestro Capiti vos exhibueritis Non enim ignara est vestra Beatitudo totius fidei ceterorumque omnium Apostolorum Caput beatum Petrum Apostolum extitisse c. We yeld thankes vnto this holy and venerable Synod that vpon the reading of the letters of our most holy and most blessed Pope Celestine you haue exhibited and shewed your selues by your holy applause and prayses as holy members of the Church vnder your holy head For your Beatitude is not ignorant that S. Peter was head of the whole Christian fayth and of all the rest of the Apostles c. This much more spake he to this effect which I pretermit for breuities sake in the assembly of all those great Bishops that were present and yet not one of all those zealous and learned Bishops opposed himselfe against his vsurped Supremacy as the hereticks slaunder it a point very considerable and remarkeable in my opinion and farre different from the groundes of Protestant religion 49. Out of the 4. Councell gathered at Chalcedon vnder the authority of Pope Leo the first surnamed the Great a man of singuler holines wonderfull learning famous for miracles renowned through the whol ChristiaÌ„ world about this Councell I say I might produce many thinges of great ponderation especially about the said Supremacy of the Sea of Rome professed challenged practized most euidently as may appeare in that Councell For first Lucentius Legate and one of the three sent from S. Leo in that Councell vttered freely these wordes Iudicij sui ipsum nempe Dioscorum necesse est reddere rationem quia cùm nec personam iudicandi haberet subrepsit Synodum ausus est facere sine auctoritate Sedis Apostolicae quod ritè numquam factum est nec licuit Dioscorus must needes render an accompt of hys iudgment because when he was not personally inuested with any lawfull power of iudging and vmpiring he crept and stole in durst gather a Synod without authority of the Sea Apostolicke which was neuer rightly nor could be lawfully done 50. And Paschasius another Legate in the same Councell addeth Sed de his esse regulas Ecclesiasticas Patrum instituta But of these thinges he meaneth the Supremacy of the Bishop of Rome there are Ecclesiasticall Canons and decrees of Fathers So farre he 51. Secondly I obserued that euery where almost throughout this CouÌ„cell Pope Leo is there stiled Vniuersalis Episcopus et Patriarcha Magnae Romae vniuersall Bishop Patriarch of the great citty of Rome Also he is called vniuersalis Ecclesiae Episcopê° Bishop of the vniuersal Church And againe in the same third action it is said to one of Pope Leo his Legats NuÌ„c vestra Sanctitas primatuÌ„ tenet SaÌ„ctissimi Leonis c. Now your Holines hath the Primacy of most holy Leo and yet againe Petimus Vestram Sanctitatem qui habes magis autem qui habetis locum sanctissimi Papae Leonis promulgare in eum regulis insitam contra cum proferre sententiam We do request your Holines which haue or rather who haue for they were three Legates to wit Paschasius Lucentius and Caelius Bonifacius that you will in the place of most holy Pope Leo promulgate against him and pronounce the sentence that is conteyned in the Canons And afterwardes when they came to subscribe against Dioscorus for his condemnation first of all the foresaid three Legates of S. Leo do subscribe in these wordes Paschasius Episcopus Ecclesiae Lylibetanae vice Beatissimi atque Apostolici vniuersalis Ecclesiae Papae vrbis Romae Leonis sanctae Synodo praesidens in Dioscoridamnationem consensu vniuersalis Concilij subscripsi I Paschasius Bishop of Lylibaeum in Sicilia in behalfe or steed of the most blessed and Apostolicall Pope of the vniuersall Church and Citty of Rome Pope Leo presiding ouer this holy Synod haue subscribed by consent of the vniuersall CouÌ„cell to the condemnation of Dioscorus So he And after him subscribed immediatly the other two Roman Legates and then againe the Patriarches of Constantinople Antioch and the rest and the same is repeated and obserued in many other places as particulerly in the 4. and sixt actions where the Bishops names and Bishops are recorded being aboue six hundred as hath bene said my conclusion of all is this and wil the Protestants allow this for sound doctrine when they take vpon them to receiue this Councell with the rest 52. But besides this point of the Supremacy of the Bishop of Rome in this Councell I fell vpon sundry other thinges that inforced me to reflect vpon them as namely in the Canons themselues The 16. Canon hath these words Virginem quae se Domino Deo dedicauit similiter Monachos non licere matrimonio coniungi Si autem hoc secisse inuentifuerint sint excoÌ„municati c. It is not lawfull for a virgin that hath dedicated her selfe to God as neither for Monks to marry And if by chance they should be found to haue done so let theÌ„ be excommunicated And is this currant doctrine in England Or is this receiued togeather with the CouÌ„cell 53. Another poynt that I cast my eyes and bent my mind somewhat seriously vpon was the 24. Canon of the same foresaid Councell and it lieth thus Quae semel voluntate Episcopi consecrata sunt monasteria res ad â—as pertinentes seruari ipsis Monasterijs decreuimus neque vlterius ea posse fieri saecularia habitacula qui verò permiserint haec fieri subiaceant his condemnationibus quae per Canones constitutae sunt The monasteries that are once consecrated by the will of the Bishop must perpetually remayne monasteries and all things belonging to the same we haue decreed that they be preserued to the vse of the said monasteries and that they cannot any more be made seculer habitations that they which shall permit such thinges to be done shall vndergo the condemnations that are appoynted to be inflicted according to the Canons So that Canon And this seemeth also to me very hard to stand with the Doctrine and moderne practice of England where monasteries are turned into seculer vses without the feare of the threat heere set downe by the spirit and authority of this generall Councell as euery one will confesse Wherfore heere also we must imagine that albeit the Church of England and ParliameÌ„t do admit this Councell yet will they not easily yeald to obey the commaundement of restoring the Monasticall landes and houses vnto those religions vses againe wherunto they were instituted and so it seemeth that they will remaine with the name and curse of the Councell Let vs passe ouer to the last head of his Maiesties offer THE FIFTH CHAPTER CONCERNING THE ADMITTANCE AND ACCEPTANCE OF THE ANCIENT FATHERS OF the first fiue hundred yeares after Christ which is the fourth and last head
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.