Creedes for do not they both expound and vnfould that high and obstruse mystery of the Godhead of Christ his identity and equality of substance power and glory with God his Father witnesse those wordes added and vsed in the Councell of Nice about 310. yeares after Christ Deum de Deo Lumen de Lumine Deum verum de Deo vero genitum non factum consubstantialem Patri God of God Light of Light very God of very God begotten not made being consubstantiall to the Father c. Witnesse S. Athanasius his Creed that was made by him in Rome for Confession of his fayth some 15. yeares after that againe wherein there is found that exact manner of speach distinguishing the persons of the Blessed Trinity Qualis Pater talis Filius talis Spiritus Sanctus Such as the Father is such is the Sonne and such is the holy Ghost and then he setteth downe more particulerly the distinctiue appellations and peculiar proprieties belonging vnto euery person as the Father vnbegotten the Sonne begotten of the Father the holy Ghost proceeding asmuch as if in plaine tearmes he had said the Father distinguished with this personall propriety of begetting a Sonne is a Father and no Sonne the Sonne distinguished with his personall propriety of being begotten is a Sonne and not a Father the holy Ghost distinguished by his personall propriety of proceeding is an holy Ghost neyther Father nor Sonne 14. By all which we see the exceeding great authority of the Church in determining these different manners of speach in disclosing this ineffable and inutterable mystery of the Trinity which are not found at all totidem verbis in the Scriptures and therefore were denied by the Scripturian Heretickes for as learned Hosius noteth and it is the obseruation of S. Ambrose against one only article of our Sauiours consubstantiality with his Father they alleaged 50. places of Scripture I meane the Arians who did beare great sway and insinuated themselues into the fauour of the Emperors for the better supporting of their damnable heresies as the Protestants do creepe into the fauour of our King at this day for the vphoulding of their errors and therefore great pitty it was that the Protestants and Arians had not liued in one age togeather that they might haue ioyned hands ech one with another who do so neare resemble ech one the other in their behauiour and manner of proceeding 15. VVell then we see that the former mysteries of the Diety and Trinity could be determined by no other power and authority vpon earth then by that supreme power of the Church for that expresse warrant of Scripture there was none in their pretence for many of these wordes that are now vsed and frequented by the Church in the explication of these Creedes were not then in vse but inuented and applied afterwads by the Church according to the present necessity And yet notwithstanding haue they beene so acknowledged and receaued euer since by all Christendome that the authority of the Church in that behalfe determining and expounding hath stood inuiolable and such as haue not admitted the same haue euer beene reputed and accompted for wicked and damned Heretickes And this is to be noted with attention as before I haue partly touched in generall that albeit the Councell of Nice representing the whole Christiā Church of that age did not nor could not make any new article of beliefe that was not true before but only did more fully and plainely explane and declare such things as the impudency and importunity of Heretickes called into doubt and question so did not the said Councell explayne all that belonged to the diuine persons for they left at Credo in Spiritum sanctum I belieue in the holy Ghost and there brake of not vnfoulding any thing particulerly touching the procession of the holy Ghost from the Father and the Sonne about which there was afterwards so great strife and contention and is to this day with the later obstinate Greekes affirming the same Person to proceed only from the Father not from the Sonne but left that by Gods prouidence to be expounded afterwardes by other Councells when that poynt should be called into question and so it was So that it is more then euident vnto euery one that will not wilfully shut his eyes against the cleare sunne shine of truth that there is left continuall power in the Church to explayne and determine with authority and that irrefragable and vnresistable any doubt neuer so weighty about the Persons of the Trinity or any other article of beliefe or any other high point of diuine mystery that shall arise among Christians and that vnto the worlds last ending euery one vnder paine of dānable obedience against Christs spouse and the holy spirit the director thereof is bound to submit and captiuate his iudgment and vnderstanding thereto and not to stand in contention against the same And thus much of these three Creedes in generall how they are to be reuerenced now let vs descend vnto the seuerall articles and positions therof in particuler The second Consideration NOvv succeedeth our second Consideration about the examining of certaine particulers of these three Creedes how they are receiued and belieued You haue heard before how the Ministers of the Church of England do subscribe vnto the same at their Ordination Now let vs examine whether this English Cleargy notwithstanding all their subscription thereunto do indeed truly belieue them and expound them in the selfe same sense interpretation and meaning as the Generall Councells and ancient Fathers that collected them meant them as they do perswade his Matie they do A man would think that so solemne an Oath taken before an Ecclesiasticall Iudge at the Tribunall of the Church and that for preseruation of Religion and conseruaaion of the integrity of ancient faith laid downe in ancient Creedes and generall Councells should religiously bynd before God and men people of their quality and condition but behold heresy that neither feareth God nor reuetenceth man obserueth no band at all but draweth euery thing to euery mans particuler iudgment and censure and therefore it doth little auaile the ministers of the Church of England to reuerence and receaue the wordes of the Creed whilst they reiect the Churches sense and true meaning of the same to sweare vnto them in wordes by subscription at their Ordinatiō but to forsweare them in deedes by a peruerse and sinister interpretation and exposition And this God willing shal be made good against them in the subsequent Considerations directed and addressed for this especiall purpose 17. First then it is set downe and denounced in the Creed of S. Athanasius read euery sunday in the English Church by order of the communion booke that VVhosouer doth not belieue wholy and inuiolably the Catholicke fayth shall without doubt perish euerlastingly By which Catholicke fayth he vnderstandeth the whole Catholicke fayth and euery article or
are certaine wordes purposely deuised and set downe by the said Councell and they be these that follow Deum de Deo Lumen de lumine Deum verum de Deo vero c. That is God of God Light of Light true God of true God begotten not made being of one substance with the Father c. By all which words the meaning of the sacred Coūcell is not only to proue the Equality of Godhead betwixt the Father and the Sonne most blasphemously impugned and denyed by the Arians but further to illustrate the very identity of essence immediatly soly wholy communicated from the Father vnto the Sonne in his eternall generation and therfore do those thrice blessed Fathers call Christ Lumen de Lumine to intimate thus much vnto our vnderstanding for the better comprehending of that mystery that as a light importeth his whole full and perfect light vnto another and yet retayneth the whole in it selfe euen so in that mysticall and inscrutable generation of God the Sonne begotten of God the Father the Father as a light imparteth vnto the Sonne as a another Light in regard of his distinctiue Personall substance his whole light that is his whole entyre nature essence substance and Godhead without section diuision motion mutation or alteration in the Father according to that of S. Nazianzen prescribing against a certaine curious Hereticke too busy in this point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast away thy fluxions thy diuisions and sections let the generation of God be reuerenced with silence and yet the Father retaineth the whole in himselfe This forme and manner of speach so materially and methodically set downe by this great Councell and that doubtlesse by the immediate instinct and apparent assistance of the holy Ghost against so great enemies of the sacred Person and Diuinity of our Sauiour as the Arians were M. Ihon Caluin falling into the old vayne of his Arianizing humor as Doctor Hunnius proueth doth vtterly mislike and condemne and presuming to censure it thus Impropriè ac durè dictum esse in Symbolo Filium dei esse Deum de Deo Lumen de Lumen c. that it is improperly and hardly spoken in the Creed that the Sonne of God is God of God Light of Light very God of very God begotten not made consubstantiall to the Father c. affirming moreouer Christum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that Christ is God of himselfe not God of God the Father But may not I say and haue therein the whole Christian world to beare me out Catholicè dictum à Patribus haereticè mutatum à Caluino that it was Catholickly spoken by the Fathers and heretically changed by Iohn Caluin 25. And though here his disciples will go about to free their maister by vrging Cardinall Bellarmine his defence for him in a certaine place of his works wherin he excuseth the said Caluin in some part of his meaning and sense yet poore and miserable is the defence for that the Cardinall expressly condemneth the manner of Caluin his speach as hereticall and intolerably proud and it is hereticall saith he quia pugnat cum Scripturis because it contradicteth the Scriptures it is intolerably proud quia pugnat cum Concilijs cum Patribus it impugneth generall Councels and resisteth the vniforme consent of all pious and religious Antiquity Thus the Cardinall to whome I remit the iudicious Reader for more ample and learned proofe of the same The third Consideration OVR third last Consideratiō of this present Chapter shall insist vpon sundry articles of the Apostles Creed in particuler wherein the Ministers of England that make a profession and that by subscription to admit the whole Creed as it lieth do notwithstanding differ from the sense interpretation and exposition of ancient Church and to exemplify some particuler article the fifth Article is Descendit ad inferos Christ descended into hell which the ancient Fathers did vnderstand litterally as it lieth for so all the articles of the Creed are literally to be expounded to wit that our Sauiour Christ after the consummation of our Redemption by the pretious bloud of his passion leauing his body in the Sepulcher he descēded victoriously like a triumphant conquerour of death Sathan and all the power of hell with his soule into the lower partes of the earth shewing and exhibiting himselfe thereby a conquerour of death and deliuering from thence diuers prisoners and namely the soules of the ancient Fathers Patriarkes and Prophets who ardently expected his comming to open vnto them the gates of heauen according to that in the Hymne of Te Deum which is in wordes acknowledged by the Church of England VVhen thou hadst ouercome the sharpnes of death thou didest open the Kingdome of Heauen to all beleeuers 27. Thus the ancient Church vnderstood this article as may be easily proued by vnamine consent of all Antiquity that expounded it so For first the fourth Councell of Toledo cap. 1. and the Lateran gathered vnder Innocentius the third expound the Article so as appeareth by their wordes plaine to that purpose Descendit ad inferos vt animas quae illic tenebantur erueret Christ descended into hell that he might deliuer the soules which were detayned there 28. Secondly Thaddeus one of Christs 70. Disciples who as he liued in the very time of the Apostles so was it most like nay it could not be otherwaies but he knew the Apostolicall sense of this article and yet he as Eusebius recordeth deliuereth the sense thus Descendit ad inferos disrupit maceriem quam in saeculo nemo disruperat qui descendit quidem solus ascendit autem cum grandi multitudine Christ descended into hell brake down the partitiō-wall which no man had broken from the foundation of the world who indeed descended alone but ascended with a great multitude which being supposed then haue you the testimony of one of Christs holy disciples and no doubt inspired with the spirit of God for warrant of this doctrine 29. With Thaddaus agreeth Ignatius another great Saint and Martyr that liued immediatly after the Apostles and had conuersation with some of them Descendit solus sayth the same Father ascendit cum grandi multitudine Christ descended into hell alone but he ascended with a great multitude With these two so ancient so Apostolicall men accordeth Iustinus Martyr an ancient and renowned Author in the selfe same age next after the Apostles who in his conference or dispute cum Triphone Iudaeo for so is his Dialogue intituled complayneth of the impiety of the Iewes for razing forth the testimony of Hieremy where our Lord is said to descend to hell vt liberaret mortuos suos that he might deliuer his dead thence 30. And now with these three doth all antiquity consent to wit S. Irenaeus in his fifth booke towardes the end Clemens lib. 6. stromatum Origen in his 15. homily vpon Genesis his
saluation as S. Augustine that great pillar of the latin Church noteth a sinne the soule guilt whereof nec sanguine abluitur nec passione purgatur to close vp the period with that renowned Martyr S. Cyprian his wordes 4. The last but not the least nay the greatest cause of my comfort was when I really apprehended the candor serenity humility and sincerity of your Noble hart in submitting your selfe by remitting the tryall and decision of the foresaid imputation and suspition of heresie vnto the sacred Canon of holy Writ common Creedes the first foure generall Councels and the blessed Fathers of the first foure or fiue hundred yeares to all which vpon an assured I may rather say a supposed innocency integrity of your cause you appealed for the finall vmpiring and determining of any point in controuersy betwixt the Catholicks and your Maiesty Which impartiall and substantiall grounds as they were very prudētly religiously and with great maturity of iudgment proposed by your Maiesty according to the greatnes and soundnes of your Iudicious Apprehension so if they shall stand inuiolable and irreuocable like to the law of the Medes Persians which could not be altered backed by the word authority of so potent a Prince as your Maiesty is which may not be reuoked for the word is gone forth from the King you shall not only auert and auoid all sinister imputation and suspition whatsoeuer from your Royall Person but withall you shall giue a sufficient testimony by publike declaratiō of your Maiesties gratious disposition for matter of religion And that if ought haue bene exorbitant extrauagant or irregular in matter of your beliefe it is rather to be ascrybed to your violent education then anyway to be imputed to your owne voluntary obduration These things were of wonderfull comfort exceeding solace vnto me 5. But in the midst of this sweet repose whilst my wearied and perplexed thoughts seemed to refresh themselues with some kind of promised hope vpon the forsaid premises behold diuers other pointes of great anxietie sollicitude interposed themselues nay suddainly interrupted my former solace I meane not generally such pointes of your Maiesties Booke as may concerne other Christian Princes people and States how these thinges would be taken amongst them for in this behalfe I might not presume to preiudice your Maiestyes Graue Wisedome and I could not but imagine but that your Maiesty out of the depth of your owne Prouident Iudgement had duely and prudently preponderated all such probable ensuing sequeles and taken farre better counsaile then myne could be but such as particulerly respected and by necessary deduction of a certaine ineuitable consequence reflected properly vpon my selfe For wheras I had with the greatest deliberation that I could possibly imagine grounded vpon my owne peculiar experience of many yeares trauayle in the sacred volumes of Orthodoxe Antiquity made before a firme irreuokable resolution to abandon the Protestant Religion vpon inuincible arguments of great solidity and notorious discouery of execrable blasphemy palpable and detestable heresy against God his Christ his Church his Saints building my foundation vpon the mayne rocke of Auncient Primitiue Church Canonicall Scripture truly sensed by them Creedes and Councels digested collected established by them I now descried that your Maiestie intended to ground the cleane contrary Plea vpon the same heades for vindication of the protestant Religiō from the guilty crime of heresy the very intimation whereof inforced me I confesse before the all-seeing iudge and vnto your Soueraigne Maiesty my supreame terrene Lord next vnder him to looke about me and to enter into a second and more serious consideration and meditation of the foresaid heades againe least I might happily in a matter of the greatest moment and weightiest consequence in this world haue runne awry to the euerlasting wracke and ruine of my soule 6. Now for ought that may concerne your Maiesties Royall Person touching the imputation of heresie let that loud-crying sinne of open Rebellion against the soueraignty of heauen rather light vpon the enemies of God his Christ his Church and the enemies of my Soueraigne then vpon my Lord the King whom the God of Angels make as an Angell of God to discerne betwixt hereticall noueltie and Catholicke antiquity In the meane time I find no difficulty nay I do with all alacrity and sincerity of soule admit the difference betweene an Hereticke and him that giueth credit vnto Hereticks which S. Augustine admitted in the behalfe of his friend Honoratus seduced by the Donatists as your Maiesty is supposed to be mis-led by Protestants It is in that excellent Tract of his de vtilitate credendi written to his said friend Si mihi Honorate vnum atque idem videretur esse Haereticus credens Haereticis homo tam lingua quà m stylo in hac causa conquiescendum esse arbitrarer c. Cùm haec ergo ita sunt non putaui apud te silendum esse c. If I were perswaded O Honoratus that an Hereticke and the man who doth belieue Hereticks were all one and that there were no difference I should suppose that I might spare both tongue and penne in this point But now since there is no small difference betwixt the two forasmuch as he is an hereticke in my iudgement who for some temporall commodity and especially for renowne and soueraignty eyther bringeth forth false and new opinions of himselfe or els adhereth vnto them that are brought forth by others but he that giueth credulity to these kynd of men is such a one as is deluded with a certaine imagination of verity and pietie wherefore these thinges being so I haue thought good not to be silent or to hold my peace with you what my iudgment is concerning the finding out and retaining of truth 7. We then that be your Maiestyes Catholicke Subiects dutifull in mind though different in iudgment do out of the aboundance of our most loyall affection and to mitigate matters what may be vntill Almighty God of his infinite goodnes shall vouchsafe to put further remedy in your vnderstanding hart by a more cleare reuealing of his truth most cheerfully and charitably fasten vpon that pious religious true distinction of S. Augustine not ascribing that hatefull name of Hereticke vnto your Maiesty howsoeuer you seeme for the present to adhere and patronize such opinions of Protestant Religion as we vpon contrary groundes of Catholicke diuinity do hold to be heresies but rather we esteeme your Maiesty for a Prince that from your natiuity and tender infancy after the vnfortunate losse of your thirce Noble Catholicke Mother haue byn misguyded in matters of Religion by such as had your Noble Person in their gouerment whome yow haue belieued and consequently haue byn deceyued imaginatione quadam veritatis pietatis illusus to end the sentence with S. Augustine his wordes 8. And heere in all dutifull submission as a true English-harted man and loyall subiect to
ought effectually to moue vs to make great esteeme of their knowledg to intertaine them as we ought and that is highly to reuerence and sincerely to affect the one since out of the confines of this there can be no saluation as also to detest and fly from the other as from a serpent yea as from Sathan that first seducing serpeÌ„t since this bringeth with it assured daÌ„nation 15. For these and the same causes the Ancient Fathers of the Primitiue Church so much commended by his Maiesty as that he referreth himselfe in matter of ReligioÌ„ to their decision as soone as euer these wordes and their mysteries were reuealed in the Church least in time they should be buried in obliuion did presently with their pennes aduance the most high commendations of the one as the only ordinary high way to euerlasting saluation as also by many detestations and execrations depresse the other as the very path to eternall perdition 16. Amongst which Worthies and famous Pillars of the Church the ancient Father Pacianus so highly commeÌ„ded by S. Hier. for his holines aboue 1200. yeares agone wrote a learned Epistle to one Sempronianus a Nouatian Hereticke of the excellency of this name Catholicke for that those heretickes as ours also of this day do made very little accompt of this Name But the holy Father describeth at large how necessary it was for the holy Ghost to leaue vnto vs this Name or rather Syr-name for distinguishing all faithfull Christians from misbelieuers his wordes are very effectuall for this purpose Ego sortè ingressus populosam Vrbem hodie saith he cùm Marcionitas c. I bechance entring this day into a populous Citty and finding there some called Marcionites some Apollinarians some Cataphrigians some Nouatians and others of like Sectes all calling themselues Christians I did not know by what Syr-name I should find cut the Congregation of my people except by the name of Catholickes So he And then proceeding further Certè non ab homine mutuatâ—m est quod per tantae saecula non cecidit Certainely this Name was neuer taken or borrowed of man that hath not fallen or decaied for so many ages And then he alleageth the authority of Catholick antiquity and vniuersall Church namely the authority of S. Cyprian in particuler for the vse of that name against all heresies whatsoeuer concluding thus Quaere ab haeretico nomine noster populus hac appellatione diuiditur cùm Catholicus nuncupatur c. Wherfore our people is distinguished by this appellation from all hereticall names when it is called Catholicke and yet further he saith Christianus mihi nomen est Catholicus verò cognemen me illud nuncupat istud ostendit hoc prober illo significor Christian is my name but Catholicke is my Syrname the first doth name me onely the second doth point me out by the name of Christian I am fignified only but by the Syrname of Catholicke I am tried and examined whether I be a Christion or no. So he 17. This was that high accompt and esteeme wherein that ancient Father of the Primitiue Church S. Pacianus held the word Catholicke after that the Christian Church had appropriated assumed this distinctiue appellation setting it as a most certaine badge or cognisance vpon the breast of the Church in generall and vpon the sleeue of euery member of this Church in particuler and the reason reassumed in the Conclusion is in effect this Appellatio Catholici congregat homogenia dissâ—pat heterogenia that is in plaine termes this name Catholicke maketh a coniunction vniting her owne and it noteth a disiunction separating all Sectaries from her society And here is the wisdome of Salamon euen the wisdome of Almighty God discerning betwixt the true mother and the false this is the true naturall mother of euery child of the Church she will admit no diuision of her child she will haue all or none for Catholicke is her name But to leaue S. Pacianus and to passe to others since that the Scripture requireth that in the mouth of two or three witnesses euery thing should be established where we may note by the way that if the testimony of two or three ordinary witnesses may stint the strife in matter of controuersy and tend to reconciliation in foro saeculi how much more then the vniforme consent of extraordinary witnesses witnessing iudges and iudging witnesses greater then all exception ought to compromise and finally decide the question now in hand in foro Caeli in foro Ecclesiae 18. These witnesses consenting with Pacianus in the premised point of Catholicke were all the ancient Fathers which liued eyther before or after him in the Centuries of Christian religion within the vnity and bosome of their mother the Catholicke Church as namely before him S. Cyprian whome he expresly mentioneth and before him againe old Tertullian one of the most ancient Fathers of the Latin Church whome S. Cyprian the martyr so highly reuerenced and when he would read him he pointed him out thus Da mihi Magistrum And after these two S. Augustine who ascribed so much and that as he thought worthily vnto this name Catholicke as that he feareth not to say that it was one speciall motiue both to draw him to it and to hold him in the visible vniuersall Church of his daies Neyther doth this great Doctor barely affirme it vpon his word and credit which had beene sufficient for vs to haue belieued the same but he yeeldeth a substantiall reason therof in the wordes following Quod non sine causa inter tam varias haereses ista Ecclesia sola obtinuit which very name of Catholicke not without cause this only Church hath obteined among so many heresies as haue sprong vp Againe the same Father positiuely and boldly affirmeth in another place that the word Catholicke was so appropriate to this Church euer since the Apostles in their Creed gaue that Name vnto it as that no Conuenticle of Heretickes whatsoeuer could once fasten vpon the Name themselues or procure the same to be giuen vnto theÌ„ by others And hereupon he concludeth that the very possession of the Name and common opinion of men was a sufficient coÌ„uincing proofe against all Aduersaries that this Church was the true Catholicke Church indeed 19. Hitherto S. Augustine Now if we descend lower to succeding ages of the Church I meane vnto those Fathers that liued after S. Augustine his time we shall find such harmony in vnity such vniforme consent in iudgement touching the true explication of this name Catholick as also the very right explication of that vnto the visible vniuersall Church of their daies that we must hence necessarily inferre that one spirit breathed in all one the same spirit directed all And here I might produce a whole cloud of witnesses to speake in the phrase of the Apostle as namely S. Damascen Oecumenius Theophilact for the greeke Pâ—lgentius S. Gregory the
that to the pit of hell Yet notwithstanding let the Catholick but pursue them and arrest them of sacrilegious Church-theft for stealing this title they dare not stand to try the issue before the Tribunall of the Church but presently as guilty they fly away renouncing their stolne tytle and so it returneth to the right owner And is it any meruaile that maugre their heades they are inforced to this restitution when they are at such opposition amongst themselues as is formerly noted which very opposition it selfe setting all other arguments of the Catholick a part doth euidently shew and demonstratiuely conuince vnto their faces that they cannot be Catholicks indeed because Catholicum vbique vnum as the foresaid Father Pacianus noteth that is Catholicke in Christian Religion which is euery where one and the selfe same For as Christs seamelesse coat was whole intyre and vndeuided it is S. Cyprian his comparison and it is well worthy our obseruation euen so must the spouse and Church of Christ figured by this coate be whole intyre vndeuided and one in it selfe and thereupon saith S. Syprian Possidere non potest indumentum Christi qui scindit et diuidit Ecclesiam Christi He can neuer possesse the coate of Christ who renteth and teareth the Church of Christ. 24. But alas Catholicke Communion and Catholicke Vnion cannot be found much lesse verified in and of Protestant religion not only in those old imagined times ages of their supposed Primitiue Church which they ridiculously and impudently contra scientiam contrae conscientiam do challenge vnto themselues but neither in these very ages wherin they haue peeped out of Chymerian nay out of Infernall darknes and bene knowne to the world by the names of Protestants Lutherans Caluinists and the like I say not in these times can they shew Vbique vnum amongst themselues in mayne and many articles of Christian beliefe And this I can partly speake vpon my owne experience had amongst them for many yeares during which time I could neuer yet God I take to witnes as righteous Iudg find any two of thē agreeing togeather in all points of faith and partly I can proue yt by infinite bookes written by themselues wherin they fall togeather by the eares discouer their owne shame vpon their owne skirts Ephraim against Manasses Manasses against Ephraim both against Iudah that is Lutherans against Caluinists Caluinists against Lutherans yet both like Simeon Leui Fratres in malo in the euill of Schisme and Heresy they can ioyne handes and conspire against Catholicks and Catholick verity And this conuinced my vnderstanding that Protestants could not be Catholicks and therfore I passed to the other syde where I found indeed vbtque vnum euery where one in all points of their beliefe throughout the world togeather with that vniuersality antiquity consent and succession which the foresaid Vincentius Lyrinensis that good old Monke Professour of Euangelical Coūsailes of perfection that liued in S. Augustine his time setteth downe in the name of the whole Catholicke Church in his time as the certaine signes markes and tokens of the true Catholick Church indeed And this much shall suffice for this first Consideration about the wordes Catholicke and Hereticke Let vs passe vnto the second The second Consideration YF the changing of Abraham his name from Abram into Abraham was full of mysticall consolation because it confirmed him in the promyse of the Messias and for that he should be the father of many nations Genes 17 5. if Iacob his name being turned into Israel was fraught with comfort and that for these two especiall reasons first because he had preuailed with God secondly because he should preuaile against men Genes 32. 28. O then how comfortable and how amiable how full of solace heauenly delight ought this glorious through the whol Christiā world renowned name of Catholicke to be vnto vs since it confirmeth vs nay assureth and sealeth vnto vs all Gods promises made vnto the Church it is the Father of many nations comprehending all true beleeuing Christians within the lap and bosome of the Church it preuaileth with God procuring his heauēly benediction and neuer departing without a blessing and it preuaileth against men distinguishing betwixt wolues and sheepe separating all false worshippers from the true belieuers 26. And now as this Name of Catholick began to be vnto me most amiable and comfortable conteyning in it so many priuiledges and prerogatiues and being so highly reputed esteemed and commended by all sacred Antiquity euen from the Apostles dayes downwards vnto our times though Sempronianus the Nouatian Heretick obiected to the forenamed Father Pacianus as the Hereticks do to vs in these dayes that sub Apostois nemo Catholicus vocabatur no man was called Catholicke vnder the Apostles so on the other side comparing contraries together quae iuxta seinuicem posita magis illucescunt which being opposit are the clearer reuealed I considered with all possible attention that the Name of Hereticke was most dreadfull aboue all other names vpō the earth as before I haue noted at large And therfore if euer there were a Cham accursed of his Father as you shall read there was Genes 9. 25. then the Hereticke is this Cham accursed of God the Father and anathematized of the Church his mother This is Benoni that sonne of the mothers sorrow as Rachael pronounced of Beniamin the byrth of this sonne would be the death of his mother he came from her wombe but he will not abide in her bosome agreeing with that of the Apostle Prodierunt ex nobis sed non erant ex nobis nam si fuissent ex nobis permansissent nobiscum Sed vt manifesti sint quod non sunt omnes ex nobis They wēt forth from vs but they were not of vs for if they had beene of vs they would haue remayned with vs. But here by they are manifested not to be all of vs. And therfore to expresse if it be possible in a word the horror of this Name as the childrē of the prophets cried vnto Elizcus the prophet after they had tasted the potage Mors in olla vir Dei mors in olla death is in the pot o man of God death is in the pot Euē so may I more iustly take vp this cōplaint cry out vnto euery man of God that is a true mēber of the Catholick Church that against all Heresy the very name Heretick Mors in nomine Mors in nomine there is nothing but death destruction desolation dānation in this very Name 27. And heere we shall be inforced as it were to ponder vpon this point somewhat more at large and to extend the bondes of this ensuing Consideration especially for so much as concerning vs so neare as it doth this matter cannot be but worthy of our weightiest ponderation and the rather will we the more deliberately consider of this point for
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
ignoraÌ„t vnlearned yet is it the only rule and Canon of faith vnto the skilfull and learned and that whereas the Canon of the Scripture is perfect and is of it selfe alone sufficient inough for all points what needeth the authority of Ecclesiasticall interpretation to be added vnto this Canon To this I answere and first this waie we now speake of must be a way for all semita via via sancta a path a way holy way yea such a way if we belieue Almighty God speaking by the mouth of Isay Stulti non errent per eam the most ignorant and vnlearned cannot mistake it For that Christ the way of all hath left this way vnto all that after his Incarnation Passion for to that time the prophet Isay alludeth therfore the Scripture excluding the Ignorant for want of tongues and other learning the greatest part of it being writen before the said Christs Incarnation and passion caÌ„not be this way Secondly I answer that as the Scripture alone caÌ„not be the way vnto the vnlearned no more can it be the rule vnto the learned for that not only fooles but such as thought themselues both learned and wise haue erred by that waie of Scripture alone and their priuate spirit to help them and hereof we haue as many liuely testimonies and examples as there haue byn learned hereticks in the Church who thinking theÌ„selues wise and learned and yet pretending Scriptures haue run awry so dangerous a way is this way of the Scriptures without the guide of the Church to walke in Thirdly and lastly touching the sufficiency of holy Canon without any addition of Ecclesiastical InterpretatioÌ„ I answere this obiection which is the maine position and foundatioÌ„ for all the Protestants Heresies at this day is as ancient as twelue hundred years ago and it is proposed by Vincentius Lyrinensis in the person of the Hereticks of his time and answered thus To sacred CanoÌ„ saith he the Ecclesiasticall InterpretatioÌ„ must be added because in regard of the Scriptures sublimity all men expound it not in one the selfe same sense but this man that man do diuersly interpret the selfe same places of Scripture that in a manner how many men there be so many senses may be wrested from it For Nouatian expounds Scripture one way Photinus Sabellius Donatus Arius another way c. And therfore in regard of the manifold turnings and windings of seuerall errour and heresy it is very needfull that the line of Propheticall and Apostolicall Interpretation be directed according to the rule of Ecclesiastical and Catholicke interpretation Hitherto Vincentius Lyrinensis 54. And what I pray you are all our materiall contentions with the Sectaries and their owne capitall dissentions amongst themselues falling by the eares and damning ech other to the pit of hell let them pretend neuer so great brother-hood to cozen the world but about the Scriptures and the true sense thereof to wit which are to be receiued into Canon and how they are to be interpreted according to the intent and purpose of the holy Ghost wherein all Heretickes haue vpon their own wilfull electioÌ„ run out of the way as all the ancient Fathers do continually charg them Scripturis pugnantes as they coÌ„plaine contra Scripturas they abuse Gods word against himselfe And Scripturis bonis non bene vtentes the Scriptures are with them as a sword in a madde mans hand they turne it against themselues making that vnto them a sauour of death vnto death which is giuen them by God to become a sauour of life vnto life as S. Paul professed himselfe and all true Pastours of the Church to be For do not Hereticks receaue some Scriptures reiect others And those that they do receaue do they not turne them and wind them add to them detract from them of purpose to peruert them for their purpose Do they not expound them according to their owne fancy braine This was Tertullian his complaint against the Hereticks of his time aboue fourteene hundred yeares agoe And yet more sully to cur point in hand the same Father sheweth that it is but lost labour and vexation of mind to enter into conflict with an Hereticke by Scripture saying Congressio Scripturarum cum Haereticis nihil preficiat nisi planè vt aut stomachi quis ineat euâ—â—sicuem aut cerebri The coÌ„flict about Scriptures with an Herericke serues to no other purpose vnlesse it be to ouerturne a mans stomake or his braines Againe to the same purpose he demandeth Quid premouebis exercitatissmè Scripturarum cùm si quid descnderis negetur si quidnegaueris desendetur tu quidem nihil perdis nisi vocem in contentione nihil consequeris nisi bilem de blasphematione What shalt thou gaine albeit thou be most ready and expert in the Scripture for so much as if thou defend any thing it will be denyed and if thou deny any thing it will be affirmed and thou truly for thy part leesest nothing but spendest thy voyce in contentioÌ„ and shalt gaine nothing but choler by his blaspheming And then afterwardes he flatly concludeth againe against them Wherfore saith he there is no appealing to the Scriptures neyther is the combate to be placed in theÌ„ wherin there is either no victory at all or very vncertaine or at least wise not any certaine can be hoped for Frgo non ad Scripturas prouecandum est nec in his constituendum certamen in quibus aut nulla aut incerta aut parùm certa est victoria So he 55. This was Tertullian his iudgement touching Scriptures cited by the Heretickes in his time And doth not this prescription serue against the Sectaries of our dayes Well then I may conclude with Tertullian his sense that this way of remitting ech man and woman to only Scriptures for certificatioÌ„ of their faith and that promiscuously without an interpreter can be no certaine or possible way euident rule or Canon of faith Now if the Hereticke being thus pressed followed vpon that his grouÌ„d of Scripture alone be inforced for auoyding of all inconueniences and absurdities to adioyne and admit an Interpreter then the question plainely is who this Interpreter shall be and of what faction in Religion for of what Sect soeuer he be to that side will he wrest and draw the interpretation of Scripture Et tunc saith Tertullian tantùm veritati obstrepit adulter sensus quantùm est corruptor stylus And then will an adulterous sense of the Scriptures as much brabble against the truth as he that corrupteth the text it selfe wherof he alleageth this reason for it Holy Writ is so fruitfull to serue for ech matter and point that commeth in question as nothing seemeth to an Hereticke so vaine if it please his fancy but that it may be proued from thence neither do I hazard ought to say that the very Scriptures them selues are
Maties wise and religious hart who with that opinion might haue made herselfe a Protestant therby haue escaped the greatest part of her troubles and perhaps also haue auoided the violent stroake of the Axe which is well knowne to haue bene vrged vpon her especially in respect of her Religion and of the feare that was conceyued least in time she might come to the Crowne and defend the same I meane her Religion with publicke authority 67. And now whosoeuer it was wherein I remit my selfe to his Matie as most interessed therin both in Honour body and soule as her only Child and heyre chiefest Iewell in the world euident it is the opinion cannot stand as now hath bene said eyther in reason or religion and may be presumed to proceed from such as haue little care of any religiō at all onely they would liue quietly enioy their sensuality passe the time without any trouble or scruple or repugnant conscience for any thing touching religion or that whole subiect And this if I take not my ayme amisse commeth very neere to the point of secret Atheisme 68. S. Augustine recordeth the like opinion of many in his daies who thought it did not materially import them whether they were Donatists or Catholicks so as they professed the Christian faith Multi sayth he nihil interesse credentes in qua quisque parte Christianus sit ideo permanebant in parte Donati quia ibi nati erant c. Many beleeuing that it concerned them not in what side or part ech man were a Christian so he were a Christian therefore they remayned on the party or faction of Donatus the Hereticke for that they were borne therein But S. Augustine vehemently confuteth this false pestilent and indulgent perswasion aswell in the place heere cyted as in many other places of his workes confidently teaching and auerring that a man is made an Hereticke by houlding any one errour obstinately against the Church and consequently damned also In Ecclesia Christi saith he qui morbidum aliquid prauumque sapiunt si correcti vt sanum rectumque sapiant resistunt contumaciter Haeretici fiunt foras exeuntes habentur inimici Those who in the Church of Christ are infected with corrupt and naughty opinions if being admonished to belieue wholsome and true doctrine they kicke against it with contumacy then do they become Heretickes and going forth of the Church are held for enemies So he And with the same seuerity holdeth he in his booke of heresies intituled Ad Quod-vult-Deum that the belieuing of any one heresy condemned already by the Church or to be condemned if rising afterwards is sufficient to make the belieuer obstinate defender no Christian Catholicke consequently an Hereticke so impossible to be saued 69. To this opinion subscribeth S. Cyprian who shewing that euery least heresy or schisme is able to damne a man that adhereth vnto it writeth expressely thus Beatus Ioannes Apostolus nec ipse vllam haeresim aut schisma discreuit sed vniuersos qui ex Ecclesia exijssent Antichristos appellauit S. Iohn the Apostle himselfe did not put any difference or exception of any heresy or schisme at all but called them Antichrists whosoeuer were gone forth of the Church for any heresy or schisme whatsoeuer 70. And yet this point is pressed further by many other holy fathers yea strained to euery heresie were it but in one word or sillable And this was the opinion of S. Hierome His wordes are these Propter vnum verbum aut duo quae contraria essent fidei multas haereses eiectas esse ab Ecclesia we shall read that many heresies haue beene cast out of the Church for one or two words that were contrary to the receyued faith 71. To this purpose conduceth that of S. Basill registred by Theodoret to wit that a good man ought to loose his life if neede require for the defence of one only sillable pro desensione vnius syllabae diuinorum dogmatum The reason whereof is touched as well by S. Athanasius in his Creed where he saith That he shall most certainely be damned that houldeth not entirely and inuiolably the whole Catholicke faith as also by Nazianzen when he saith That heresy consisteth sometimes in one word His wordes are these Nothing can be more perilcus then Heretickes who running wholy ouer all do notuill standing in some one word as by a drop of poyson infect the sincere simple faith of our Sauiour comming downe by Apostolicall tradition This was the iudgment of Antiquity so seuere Censurers were all those holy Fathers of the least dram of Heresy 72. Thus then you apparently see that for making of an errour or heresie damnable it is not required of absolute necessity that it deny some thing of the blessed Trinity directly or some maine article of the Creed c. as many of the first ould heresies did when the doctrine therof was not so well explaned as now it is though this be a desperate shift of the Protestant and most miserable euasion and yet it will not serue his turne he being guilty of heresy in all those high pointes yea of misbeliefe almost in euery article of the Creed for that as before hath beene touched in the third Consideration the greatnes of the sinne of heresy dependeth more of malice and malignity of the sinner then of the materiall obiect about which the Hereticke erreth for that he sinneth of obstinacy and contumacy by his owne choice and therefore is said by S. Paul to be damned by his owne iudgement quia eligit sibi in quo damnatur saith Tertullian he chooseth to himselfe wherin to be damned or els as S. Leo doth more largely giue the glosse Propria pertinacia perit sua à Christo discedit in sania qui eam impietatem per quam multos ante se scit perusse sectatur religiosum atque Catholicum putat id quod sanctorū Patrum iudicio damnatum esse constat That is he perisheth by his owne pertinacity and through his owne peculiar madnes departeth from Christ who imbraceth that impiety which he knoweth hath beene the destruction of many houlding that for religious and Catholick which manifestly appeareth to be condemned by vniforme iudgment of ancient Fathers So blessed Leo expoūds the place the reason followeth for that such a one preferring himselfe by pride and vanity before the whole visible and Catholicke Church he chooseth to hould that which his owne iudgment and fancy doth lead him vnto VVhence it may come to passe that one man erring with lesse pride and obstinacy about some pointes of the blessed Trinity may sinne lesse damnably then another that erreth in points of lesser moment but with more malice as about the doctrine of the Sacraments or other pointes of the like nature And the reason therof is for that this second erreth with more obstinacy and malice which corroborateth the
very essence of heresy then the first though both of these men being out of the Church must be damned but yet with different measure of punishment 73. This fearefull Conclusion then of damnation standing a foote and remaining in full force to be inflicted vpon all kind of Hereticks we are now and next to cōsider whether the Protestants opinions at this day wherin they differ from the Catholicks be truely heresy being cōpared with the Romā faith and Religion and secondly we are to discusse whether the different sortes sects and professions of the said Protestant religion among themselues especially the principall as Lutherans Sacramentaries in Germany be heresies to the other and the like of Puritans and Protestants in England all originally rising from Martin Luther I say we are to consider whether all these seuerall heades be Hereticks indeed the one to the other or may be saued togeather ech man dying in his owne Religion 74. To proceed then in order vnto the examination of the particulers And first that Protestant Religiō in many great points throughout the mayne corps of controuersies now in hand is truly heresy to those of the Roman fayth and Catholick Religion this point being so cleare needeth no further dispute for asmuch as the Protestants do openly auouch aboue an hundred positions against the same Roman Catholick Church defending the same with obstinate resolution And the late generall Councell of Trent where the flower piety and learning of the whole Catholicke Christian world vnder one spreame Pastour and infallible conduct of God his holy Spirit were assembled hath discussed examined according to ancient grounds of holy Fathers discouered for Hereticall and thereupon hath anathematized 125. points by name and that in so many different Canons enacted concerning the Sacraments only and the controuersy of Iustification Besides all the rest I say the case being thus cleare against them and their conuiction so manifest there needes no further dispute For if by S. Augustine his iudgment euen now alleadged and other Fathers of greatest learning and credit in the Church one only erroneous proposition or assertion held with obstinacy against the doctrine of the knowne Christian Church be conuinced for a point of heresy and held for a matter of most certaine damnation to the houlder for that it casteth a man out of the said Church out of which is no saluation what is to be inferred where so many condēned assertions are held against the knowne Church authority therof 75. To the second also to wit whether Lutherans and Sacramentaries who made the first diuision of Protestants whilst Luther himselfe was yet aliue be truly and properly Hereticks the one to the other and consequently that the saluation of one is the damnation of the other were it possible that any Sectary could be saued This is with as great facility proued as the former and that first by the testimony of Martin Luther himselfe the originall Authour of all these later Sectes and then by the mutuall and concurring consent of all the Lutheran Doctors Pastours and Prelates that succeeded him 76. First I say it is well knowne that Luther himselfe euer reputed the Sacramentaries that comprehend both Zuinglians and Caluinists for dāmnable and intollerable Hereticks Let his owne testification often reiterated and seriously aggrauated in diuers of his bookes be a sufficient cōfirmation of this His first serious Censure denounced against them all is this Haereticos seriò censemus alienos ab Ecclesia Dei Zuinglianos Sacramentarios omnes qui negant Christi Corpus Sanguinem ore carnali sumi in Venerabili Eucharistia We do seriously censure for Hereticks and Aliens from the Church of God the Zuinglians and all other Sacramentaries who do deny that Christes sacred body and bloud is receaued by our carnall mouth in the Venerable Eucharist Can any thing be spoken more clearely or determined more effectually then this Or can any Caluinist with any face hereafter exempt himselfe from out of the number of them that are accursed and condemned by their owne grand Progenitour 77. The same in effect he hath in his Epistle ad Iacobum Presbyterum Ecclesiae Bremensis his wordes are these All Sacramentaries that deny the Reall Presence are Hereticks and for such to be auoided And yet in a third place least any man should thinke he had altered his iudgement de Coena Domini of the supper of the Lord he condemned by name for damned Hereticks the very first Authors of Sacramentary doctrine to wit Carolostadius Oecolampadius and Zuinglius and questionles Caluin had neuer escaped his singers as sly an Hereticke as he was had he bene then either of name or note well his finall and irreuokable doome for it was denounced against thē in his decrepit age was this Ego tamquam alterum pedem iam habens in sepulchro c. I being now ould and hauing as it were one foote in my graue do yet carry this testimony glory with me to the tribunall of Iesus Christ that with all my hart I haue condemned as enemies of the Sacrament Carolostadius Zuinglius and Oecolampadius and all their disciples and followers and haue auoided their company haue no familiarity with them eyther by letters writings wordes or deedes as the Lord hath commanded not to haue with Heretickes Thus much of Luther himselfe 78. And now if we should prosecute the seuerall iudgmentes and Censures of all others the most learned Lutherans against Sacramentaries in this matter of heresy and namely against Caluinistes who were of no reckoning in Luthers daies for that their new heresy was but then a hatching there would be no end and I should rather fill a large volume then cōteine my selfe with in the precincts of my briefe intended Considerations Let one or two of the principall serue for all Matthias Illyricus a great Lutheran Superintendent of Saxony and one of those foure that compiled the lying Centuries doth in a certaine booke intituled Desensio Consessionis Martinistarum or Luther anorum censure Caluinistarum Lyturgiam the Lyturgy or seruice of the Caluinists not only for hereticall but to be Sacrilegious also Et proh dolor saith he innumeras animas aeterno exitio inuoluere And to inuolue alas innumerable soules with euerlasting perdition 79. Franciscus Stancarus also no meane Authour one of the Lutheran side writing to the King of Polonia in his days pronounceth confidently of all those new professors vnder Caluin in Geneua that they were Publici manifesti haeretici notorious and manifest Hereticks And yet as though this were little the same Author in his booke de Trinitate prescribeth this Caueat to the Christian Reader concerning Caluin and would to God it were as well remembred and practised in the Vniuersities of England where yong Deuines are for the most part poysoned with the drugges and dregges of Caluins doctrine my hart bleedeth to thinke of it before they can tast of the pure liquor of
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
Paul to the Hebrewes compareth it is there no danger of cutting and wounding and killing by this sword if it be vnwarily handled Scriptura sancta saith S. Ambrose attento animo legenda ne quis has cum legerit quasi puer macheram tractare per injantiam fortiora arma nesciret magique vulnus ex imprudentia quà m salutem ex lectione sentiret Infirmos enim tela sua vulnerant nec potest bene vti armis qui ea ferre non nouerit Sacred Scripture must be heedfully read least any man that readeth them be vnskilfull to handle these stronger weapons as a child by reason of his infancy skilleth not how to handle a sword and consequently rather receaueth and incurreth the wound of damnation through his imprudency abusing them then the help of saluation by the right reading of them For the weake are wounded by their owne weapons neyther can he vse weapons well who knoweth not to weild them 43. It is excellently obserued by Theophilact and it is the common obseruation of all the Fathers that when the Apostles curiouslly inquired nondum enim ex Alto Spiritu sancto repleti for as yet the holy Ghost was come vpon none of them afterthe knowledge of the day and houre of iudgment when the time precisely should be occultat Christus non ignorat diem he hideth the day he is not ignorant of the day let Caluin and his sectaries blaspheme as long as they will against the knowledge of Christes sacred humanity and the reason rendred of this Ne cognitio diei iudicij tanquam machera c. Least the knowledge of the day of iudgment reuealed by Christ vnto his Apostles should proue a sword put into a childes hand Thus then you see both by all former examples and especially by this last of the Apostles themselues what a dangerous way the path of the Scriptures is to walke in if we be not warily guided therin For as by the natiue and genuine interpretation of Gods sacred Epistle as S. Gregory stileth holy VVrit men are directed aright through the sourges of the seas of this world to ariue securely at the hauen of saluation euen so by the erroneous and false exposition of the same Scripture men are deceiptfully misguided wrongfully lead as it were blind-folded into the brakes and briers of pestiferous and pernicious heresies to the euerlasting damnation both of the beginners and followers 44. S. Paul calleth the Scripture the sauour of life vnto life and the sauour of death vnto death which as it is true in that place in respect of the sauing of some and the perishing of others so it is most true in regard of the right sensing of it by the sonnes of the Catholick Church who follow Catholicke interpretation and the wrong interpreting of it by others as are out of the Church and adhere vnto false exposition and hereticall innouation 45. Tertullian of opinion that the Scriptures themselues are so disposed by the will of God that they should minister matter vnto Hereticks his reason is because he readeth in Scripture that there must be Hereticks which without Scriptures could not be and yet his meaning is not that the Scriptures are the cause thereof Christs propheticall prediction was no cause of Iudas treason but rather mans temerarious presumption vpon Gods word and precipitate intrusion into his booke by erroneous and false conceipted opinion is the true cause of all errour and heresy 46. S. Augustine writing to Consentius doth excellently discouer the cause of heresy in these words Omnes Haeretici Scriptur as sibt videntur scrutari cùm suos potiùs scrutentur errores per hoc non quòd eas contemnant sed quód eas non intelligant Haeretici fiant All heretickes to seeme to themselues to follow Scriptures when in very deed they rather follow their owne errours and hereby it commeth to passe that they are made hereticks not for that they contemne the Scriptures but for that they vnderstand them not 47. But heere me thinks I heare the Hereticks obiect as I haue heard them often whilest I did frequent their hereticall Conuenticles and Sermons that the Scriptures are easy to be vnderstood That the Word is neare vs not farre from vs That it is a lanterne vnto our stepps and a light vnto our pathes And thus will they fly through the law and the psalmes the Prophets and Apostles as Vincentius noteth of the Heretickes of his time to proue the facility of the Scriptures To this I answer and grant it to be true in respect of sundry passages of holy Writ where the lambe may wade as well as the Elephant may swymme yet that other places of Scripture are hard intricate mysticall and very apt to be mistaken besides many proofes and those most pregnant that might be brought out of the Scriptures and Fathers the experience of our vnfortunate dayes doth most clearely euince 48. For otherwise how commeth it to passe that all Christendome is in an vprore about the exposition of Scriptures How grow so many contentions amongst the learned at this day Why haue we so desperate and obstinate heresies grounded as the heretickes thinke vpon such apparent and pregnant places of Scripture as that the Authors thereof being deceaued themselues and deceiuing others by the Scriptures will rather desperatly choose to loose their liues their soules togeather then to forgoe and abiure their opinions in matter of religion which once by the least apparent shew of Scripture they haue begunne to defend These men though neuer so learned neuer so wise neuer so morally vertuous yet are they deceiued Shall I say by Scripture nay rather they wilfully by their owne hereticall choice against the knowne interpretation of Catholicke Church Roman Church ancient Church abuse the Scriptures and so are deceaued intangled blindfolded and this they could neuer be brought vnto if the Scriptures were so easy that a priuate spirit might interprete without the publicke spirit and interpretation of the Church And to this S. Augustine alludeth saying Multis multiplicibus obscuritatibus ambiguitatibus decipiuntur qui temerè legunt Scripturas aliud pro alto sentientes They which do rashly read Scriptures are deceaued with many and sundry obscurityes and ambiguities taking one sense for another which would not be if all were easy in the holy Scriptures as all Sectaries do pretend 49. The vnderstanding then and true sense of the Scriptures is the very mayne point which importeth and importuneth vs for our saluation and in seeking out this if euer by seeking we meane to find it we must first abandon our owne iudgment and particuler election and imbrace the common publicke iudgment of Christ his Church This is the interpreter of the Scriptures this is the controller and guider of all certayne and sure exposition Expetitque hic sensus certae interpretationis gubernaculum to cite the whole sentence out of Tertullian this
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.
Augustine Sancti Apostoli certam regulam fidei tradiderunt quam secundum numerum Apostolorum c. The holy Apostles did deliuer a certaine rule of faith which rule being comprehended in twelue sentences according to the number of the 12. Apostles was called by them by a Greeke word and borrowed metaphor Symbolum a Symbole or collation of many thinges togeather And their intention as is before intimated was that by this Symbole signe and summe of Christian faith and doctrine Catholicae fidei veritas ab haereticae prauitatis falsitate discernatur as Vincentius Lyrinensis speaketh of his goulden rule of faith deliuered vnto him from all his ancestors that the truth of Catholicke faith and verity might be discerned from the falshood of hereticall prauity This haue our ancestors left vs by tradition And for the first in stitution of it it was in this sort as the history of Antiquity the very life of memory hath by writing registred and commended it vnto vs. 5. After the glorious visible Ascension of our Sauiour from the lowest pitch and vale of the earths misery into the highest toppe of heauen and bosome of his Fathers eternity this being terminus ad queÌ„ aswell as it was terminus à quo in that great motion of heauen Christs Incarnation and mans Redemption the place whither he ascended as it was the place whence he descended according to that Exiui à Patre veni in mundum relinquo mundum vado ad Patrem I say after this Ascension descension of the holy Ghost in the visible shapes of fiery tongues vpon the Apostles in abling them and qualifying them with the tongues of nations for the conuerting of nations then the Apostles being ready to separate themselues and to depart into all parts of the earth to preach the Ghospell for the conuersion of the whole world they did compose and lay down a perfect platforme of their future preaching and others belieuing by deuising a certaine squared rule and Canon of fayth and that not so much for their owne direction being so assisted with the inward inspiration of the spirit that they could not possibly erre in their doctrine though their teaching was euer to be conforme vnto these heades as for the Christian Churches instruction and premunitioÌ„ that by hauing recourse vnto these general heads of fayth commeÌ„ded vnto them by the true Apostles they might more easily discerne and auoyd the hereticall doctrine of all false disciples VVherefore the Apostles being assembled togeather and met as it were the second time in Councell being ech of them seuerally replenished with the holy Ghost and all of them ioyntly directed by the selfe same neuer-erring spirit who was both now and euer in such assemblies as these to sit as President in the Church I say being thus prepared euery one proposed as he belieued and all being put togeather in the vpshot did make the shot or symbole of a breife yet entire methodicall summe of Christian doctrine including all points of faith either to be preached afterwardes by the Apostles or to be belieued by their disciples And this summe did the Apostles theÌ„selues appoint to be deliuered by tradition or from hand to hand vnto euery one that belieued ad directionem ad distinctionem both for a direction vnto that which they were to preach and others were to belieue as also to discerne and put a difference betwixt all faithfull Christians and misbelieuing Infidels 6. Thus S. Augustine whose sense I haue kept though I haue somewhat dilated vpon his wordes relateth the matter which before him had beene recorded by Ruffinus in the Exposition of this Creed so that S. Augustine borroweth not only sense but the selfe same words also for the most part are taken from Ruffinus And further the said Ruffinus doth adde another signification of the word Symbole besides a collation or contribution of many things vnto one saying that it signifieth also a signe or badge wherby one sort of souldiers are distinguished from others And in this acception also of the word it consorteth well to our present purpose that by this briefe summe of Doctrine as by a badge or cognisance true Catholicke Christian men may be distinguished heere from Infidels and Hereticks since after death there is such an externall distinction and separation to be made And for this purpose at the beginning this Creed serued but afterwards charity the loue of God and Christian piety decaying and the malice of men exceedingly multiplying vpon the earth this breife and playne summe would not serue the turne against infernall and hereticall subtility for that as S. Augustine before hath well obserued sundry sortes of Hereticks presumed to shrewd their heresies vnder the articles of this Creed peruerting also the meaning and misunderstanding aswell the wordes thereof as the sense so as in fine the bare and outward profession of belieuing this Creed became at last to be no certaine argument of prouing a man to be a true Christian Catholicke except other due conuincing circumstances concurred as we haue before shewed of the Canonicall Scriptures themselues 7. Furthermore the Fathers and Doctors of the Church do ioyntly affirme and expresly S. Augustine in the place before cyted that albeit the wordes be few and briefe of this Creed yet are they so substantiall punctuall and materiall as that they containe the full and entyre summe of whatsoeuer is to be belieued by vs his wordes be these Quicquid praefiguratum est in Patriarchis quicquid denunciatum in Scripturis quicquid praedictum in Prophetis de Deo ingeniâ—o vel ex Deo in Deum nato c. Whatsoeuer was prefigured in the Patriarkes whatsoeuer was denounced in the Scriptures whatsoeuer was foretold in the Prophets eyther of God the Father vnbegotten or of God the Sonne begotten or God the holy Ghost or of receyuing any Sacrament or of the death of our Lord or of the mystery of his Resurrection all this is briefly contayned in this Creed so that the obseruation hence deduced must needs be this that albeit in the bare wordes of the Creed many thinges belonging to fayth are not literall and syllabically expressed yet were they implyed comprehended and intended by the Apostles and namely and particularly about the admitting of Sacraments of their nature number necessity efficacy manner of administration and the like as S. Augustine doth here expound which yet in the wordes are not expressed but were locked vp with in the sacred breast and closet of the Church as in the safest treasury there to be expounded dilated amplified more largely and particulerly vnto the faithfull as eyther the Churches necessity requiring or hereticall pertinacy and importunity oppugning should at any time or occasion require which exposition of the Church as the soundest Commentary vpon the Creed he that in all humility of iudgment and opinion submitteth not him selfe to belieue obay cannot be truly said to belieue this Creed notwithstanding
he should protest confesse openly ten thousand times that he admitteth all the words and euery syllable therof 8. It is also to be considered that it is most worthy of a Christian man his obseruation especially if he hath eyther care or make any conscience to preserue himselfe sound in the faith and therby to saue his soule that albeit the ancient Fathers do with vniforme verdict affirme that these articles of the Apostolicall Creed were set downe by the holy Apostles replenished and directed with no small measure of the holy Ghost as now hath bene obserued I will not stand to discusse at this present whether euery seuerall article of the twelue which it conteyneth were set dowue by seuerall Apostles though diuers graue and ancient Fathers do affirme it yet were these articles neuer held for Canonicall Scripture no nor yet are they at this day eyther by Catholicke or Protestant And if any man reply that they are consonant vnto Scriptures and may be thence deduced I deny not that only I say this is nothing to argue that authority that they haue obteyned in the Church since that all other writings of orthodox men are both consonant vnto Scriptures and to be deduced from them and yet they are not held in that esteeme as the Creed but my consequence that hereupon I inferre is this that something must be graunted of necessity besides Canonicall Scriptures to haue bene necessarily belieued in the Christian Catholicke Church and that by tradition only without any other foundaation and that from the very beginning of Christian Religion 9. This appeareth by the former words of S. Augustine that this Creed came down along through the Cēturies of the Church by tradition and Ruffinus saith in his exposition of this Creed Idcirco haec nonscripta funt chartulis atque membranis c. therfore did the Apostles deliuer these thinges not written in paper and parchment but to be retayned in mens hartes to the end it might be certaine that no man should by reading haue the same for that writinges are accustomed to come also into the handes of Infidels aswell as Christians but that it should be sufficient to haue learned the same from the tradition of the Apostles And this is the reason that Ruffinus giueth of the tradition of the Creed 10. The very same hath S. Hierome his wordes are cleare In Symbolo fidei spei nostrae saith he non scribitur in chartis atramento sed in tabulis cordis carnalibus c. In the Creed that conteineth our fayth and hope which being deliuered by tradition from the Apostles is not written in paper and inke but in the fleshly tables of our harts c. And all this doth euidently conuince vnto the iudgement of any vnderstanding man that these articles of the Apostolick Creed were deliuered by word of mouth vnto Christians and the Church was put in trust with them to teach them vnto her children before that any Scripture of the new Testament was committed to writing and that many thinges of great moment about the mysteries of Christian Religion were left to be vnderstood and expounded therin and that according to the wisedome learning and iudgment of the whole Catholick Church especially concerning Sacraments which are not expressed And this is the cause why S. Augustine and other Fathers before him do often reiterate and frequently vse that impsoving kynd of speach Norum fideles the faithful do know what belongeth vnto these matters which purposely they did not reueale vnto the eares of new Christians least infidels might take any aduantage thereby to the disaduantage of the Church So as my conclusion of this must of necessity hould correspondence with that former conclusion touching the argument of Scriptures to wit whosoeuer he be that neuer so opēly plainly professeth that he doth accept admit and belieue this Creed of the Apostles but refuseth the vnderstanding thereof expounded by the Church and deliuered in her sense he belieueth it not at all to saluation neither shall it auaile him any more to admit the words and not receiue the sense then if at once and altogeather he reiected both wordes and sense 11. And here may some demaund But where now shall we be sure to find this exposition of the Church esspecially in these distracted times of schisme whē so many seuerall Sects plead for the Church crying out according to Christ his Propheticall prediction Here is Christ and there is Christ heere is the Church there is the pure Chospell here is the word truly preached there are the Sacraments sincerely administred c To this I answere we shal easily come by this orthodox exposition of the Creed if we haue recourse vnto the publike doctrine of the Church deliuered from age to age euen vntill our time throughout euery Century of the Church and this Church is euer visible vnlesse it be vnto such as are blind as S. Augustine hath already obserued 12. S. Ambrose in his tyme remitted vs vnto the Church of Rome the supreme Pastor whereof was then Siricius for our direction herein Credatur Symbolum Apostolorum saith he quod Ecclesia Rom ana intemeratum semper custodit seruat Let faith be giuen to the Apostles Creed which the Roman Church hath euer kept and preserued inuiolated yet was this vpon the very point of 400. yeares after Christ his Ascension So as in that tyme and in this great Saint and Doctors iudgement the Roman Church was then the best and surest direction to know the true contents and meaning of this Apostolicke Creed and consequently if our English ministry who at their Ordination do subscribe vnto this Creed would follow also the same direction for the true vnderstanding and sense thereof all matters would quickly be reconciled controuersies accorded but in default of this and for that pride and selfe will hath so be witched the minds of many that they cannot in humility stoop downe their priuate censures vnto the publike iudgement of the Church it commeth to passe that this great discord and difference that now is raygneth betwixt Catholicks Protestants and amongst Protestants themselues concerning the exposition thereof And this shall appeare in part in the next ensuing Consideration of this Chapter But yet before we enter into the other Consideration we shall speake a word or two of the other Creedes mentioned here by his Maiesty 13. The other Creedes then are the Nieene concluded as S. Ambrose noteth with the suffrages of 318. renowned Fathers alluding to the iust number of Abrahams souldiers when he rescued Lot and of S. Athanasius And these were written vpon occasion of heresies afterwards arising and impugning some fundamentall poynt consequently were but explications of the former as his Maiesty doth learnedly and excellently obserue and therefore these do principally depend theron This is euident if we reflect a litle vpon the principall subiect of the 2.
point thereof not only of those articles which he there setteth downe principally against the Arians and other heresies as did also the Councell of Nice for that otherwaies some man might obiect and say that the ninth article of the Apostles Creed I belieue in the holy Catholick Church the Cōmumō of Saints which S. Athanasius mētioneth not were no article of beliefe and that a man may be saued without the faith therof especially for so much as the said article with the other three next ensuing to wit I belieue the remission of sinns the Resurrection of the flesh and Life euerlasting togeather with the fifth article he descended into hell all which are permitted by the Nicen Creed do not belong to the integrity of the whole Catholick fayth which were an Heathenish absurdity to imagine 18. S. Athanasius then as also that ancient Orthodox Councell of Nice albeit they set downe and expounded those articles in their Creedes which the Churches necessity instantly required to be explayned in those tymes against the heresies which then most infested and troubled the Church yet were they ioyntly euer of this opinion and beliefe that whosoeuer did not belieue all and euery point of the whole Catholicke fayth and that firmiter fideliterque that is both firmely and faithfully as S. Athanasius his wordes are shall most certainely be damned euerlastingly And conforme vnto this I haue shewed before in the first Chapter of this booke the vniforme consenting seuerity of all antiquity that any the least heresy or errour defended obstinately and with pertinacity against the Church be it but one sentence word fillable nay letter is sufficient to cast a man out of the bosome of the Churches vnity into hereticall prauity and Diabolicall nouelty and consequently to bring a man vnto euerlasting perdition and destruction both of body and soule And this we haue already proued by the vnanime verdict of S. Athanasius S. Basill S. Nazianzen S. Hierome S. Augustine and others which S. Augustine in the very closing period of his booke of heresies directed to Quod-vult Deus pronounceth bouldly and denounceth confidently against all heretickes and heresy that whosoeuer doth hould any one of these heresies registred in that booke of his or any other that should spring vp afterwardes he cannot be a Catholicke Christian and consequently cannot be saued for that he houldeth not the whole Catholicke fayth entirely and inuiolably 19. And now to descend from the generall to the speciall and to make iust proofe of all the former accusations and imputations laid vpon the Clergy of England first the Ministers of that Church do stiffly hould sundry of those heresies which S. Augustine hath recorded for heresies and as condemned of the Church in his tyme in that booke of his before cited 20. And for example it cannot be gainesaid but they deny all externall Sacrifice and Prayer for the dead with the Hereticke Aerius this is one heresy and a capitall one too if we do belieue S. Augustine Secondly the Protestants fall into another heresy of Aerius for they deny Statua solenniter celebranda esse ieiunia sed cùm quisque voluerit ieiunandum ne videatur esse sub lege that solemne fasts appoynted by the Church were not to be obserued but that euery man should fast when he would least he may seeme to be vnder the law These are the words of S. Augustine out of Epiphanius and is not this the very speach of our Ministers Preachers of England at this day Nay I haue heard some of them my selfe proceed so earnestly in their rayling humour against this sacred and Angelicall abstinence that they haue not sticked to condemne the holy time of Lent as Popish and superstitious tending quite to the ouerthrow of mans health and bodily constitution and therfore that the authors therof said they wanted wisdome and discretion for instituting it in such a time of the yeare as the spring is when man his body requireth the best and purest nutriments 20. Thirdly there is also recorded by S. Augustine haeres 69. the heresy of the Donatists that affirmed that the Vniuersall Church was wholy corrupted and perished except only amongst their followers And do not the Protestants to auoid the iudgement of the Church vtter the same contumelious slaunder at this day condemning all others to iustify themselues 21. Againe do not the Protestants fall into the heresy of the Iouinianists as it is registred by the same S. Augustine haeres 88. that held the equality of sinnes and did equall marriage with Virginity And therupon was the cause saith S. Augustine that diuers sacred Virgins consecrated to God by the holy and lawfull vow of sacred single life left their profession and married And is not this also practized and defended by protestants at this day do they not deny all Euangelicall Counsailes of perfection deluding Scriptures and reiecting Fathers though neuer so many neuer so pregnant for prouing and conuincing of this Witnesse a Treatise lately published by a former Minister of your Church in defence of the doctrine of Euangelicall Counsailes not long since preached by him in the Vniuersity of Oxford 22. I pretermit the heresie of the Manichees that denied Free-will and of the Nouatians who would not grant that Priestes had authority in the Church to remit sinnes All which ancient heresies with many more which I purposely omit being held in like manner in some degree or other yea defended with great resolution by our English Ministers they cannot be accompted to belieue entirely and inuiolably the Catholick faith and Creeds which condemne all these for heresies 23. And furthermore if besides this we will but consider the variety and multiplicity of other new sects of these our dayes with which our English Ministers do participate and make open profession to communicate as with their brethren we shall diserne clearely that they cannot so much as pretend to hould the sincere integrity of one only faith And the reason is for that they haue euer hitherto admitted for brethren and men of one faith the Lutherans for example who expressely condemne them for hereticks and professe in the open eares of the world themselues to dissent really from them in diuers weighty and capitall pointes as touching the Reall Presence the person of Christ Iustification freewill the law the Ghospell and many other more of like nature as by their owne bookes and writings doth appeare And how then may they be sayd to agree with the sense and meaning of S. Athanasius his Creed which pronounceth damnation against all such as do not faithfully and firmely hould the whole entyre Catholicke faith without any violation in any one article at all And so let vs passe vnto the two other Creedes to wit vnto that of the Councell of Nyce and the Apostlicall 24. In the Nicene Creed for the better and further explication of Christ his Godhead and equality with his Father against the Arian heresie there
this suffice for this article 40. Let vs now a litle cast about and take a view of the ninth article in order as the Creed naturally brancheth it and it is this Credo Sanctam Ecclesiam Catholicam c. I belieue the holy Catholicke Church the wordes of this article are agreed vpon on all partes but the senses framed thereupon and belieued of different Christians are most different and repugnant For first those of the Roman truly Catholicke Religion do according to the exposition of ancient Fathers which is a most certaine and infallible rule of their fayth vnderstand by this Catholicke Church that visible Congregation of the first belieuing Christians gathered togeather in Hierusalem at the time of our blessed Sauiour his Ascension at which assembly the holy Apostles themselues who made this article were present togeather with the Blessed Virgin Mother of God and other holy men and women vpon whome the holy Ghost descended inlightened them and inflaming them to preach the name of Christ and further establishing and confirming them in the truth encouraging them to go forwardes manfully without feare of any opposite humane power and promising them that the power of Christ assistance of the same holy Ghost should be with them and the directors of them vnto the worlds end to preserue this Church and holy Congregation in all necessities and extremities so that the gates of hell and damnable errour should neuer preuaile against it 41. Moreouer the said Catholicke Christians did euer vnderstand this Church to be called holy in respect both of the great sanctity of her doctrine and the holines of many of her children who besides the precepts of the law as S. Gregory speaketh nay ouer and aboue the precepts of the law as S. Basill and S. Chyrsostome ioyntly speake should endeauour etiam praecepta legis perfectiori virtute transcendere to transcend the precepts of the law by deuouting themselues vnto the obseruation of Christ his high Counsayles of Euangelicall perfection 42. Also this Church is called holy for the immediate and perpetuated assistance of the holy Ghost inspiring her inwardly directing her outwardly and especially for the meanes of sanctificatiō conuaied vnto her through the conducts of her Sacraments as chiefest and most holy instruments to that effect conferring grace for our assistance in the performing of all good works wherof none can be partakers to saluation out of this Church 43. This Church is also called Catholicke for the reasons before set downe in the first Chapter and first Consideration to wit that it is vniuersally spread ouer the world by the ministery of the Apostles in the very beginning and so hath hitherto continued still and euer shall to the worldes end and further it hath these signes and markes to be knowne by and to be distinguished from all hereticall Congregations whatsoeuer to wit Antiquity Vniuersality Vnion and Succession by descent of Bishops And finally for full complement it hath that communion of Saints both by vnion in fayth and communion of Sacraments which no other Schismaticall Cōuenticle or hereticall congregation hath and out of this communion there can be no possibility of life or saluation All this and much more which here I am constrayned to omit do those of the Roman Religion vnderstand by this article I belieue in the holy Catholicke Church the communion of Saints and it would require a whole volume to set downe the seuerall sentences discourses and authorities of ancient Fathers that iointly concurre in this exposition and explanation 44. But now on the other side if we cast our eyes vpon the state of the English Clergy we shall find that howsoeuer they do admit the same in wordes yea and subscribe therunto in their Ordination for that they teach their Rligion to follow their State as their State brought in their Religion yet exceeding great is the difference and large are their consciences in vnderstanding the same as may appeare in part out of the 19. article published by M. Rogers as agreed vpon by our English Bishops concerning the Church about which he hath seauen seuerall propositions first agreeing in some of them somwhat with the Catholicks and they haue learned it from the Catholicke Religion and as their vsuall practice is and then making their owne choyce to dissent and disagree at their pleasure as the inured custome of all Hereticks hath euer bene 45. His first proposition then is this There is a Church of Christ not only inuisible but also visible wherto supposing him to vnderstand of the true Catholicke Church for otherwise he saith nothing we do also agree as their Bishops in like manner may be supposed to do and yet can I speake this vpon my owne knowledg that it is against the common knowne tenent practice of their Academicall Schooles for there the question is amongst the most forward Protestants An Ecclesia sit inuisibilis whether the true Church be inuisible and yet is held affirmitiuely to wit that it is inuisible and not visible to manseies for the visibility of the Church tendeth to flat Popery which they cannot indure 46. His second proposition is That there is but one Church which we affirme also and they from vs haue learned so to speake and yet I do not see how the Protestant Puritan and other Sectaries Lutherans and Sacramentaries can make one Church they differing so fundamētally amongst themselues and in such weighty points of faith and religion as they do 47. His third assertion is The visible Church is a Catholick Church M. Rogers would haue said or at least wise should haue said that the Catholicke is a visible Church and the reason is for that all visible Churches are not Catholicke but all Catholick Churches are visible And what was the reason of this his incongruity of speach I do not see vnlesse he meant thereby to steale the name of Catholicke vnto euery visible Congregation of Sectaries which is clearly ouerthrowne by the definition and large explication of the word Catholicke set downe in the first Chapter 48. His fourth proposition is The word of God was and for tyme is before the Church which being vnderstood of the Scripture or written Word for otherwise it is nothing to our purpose it contayneth in it a senseles grosse absurdity for therupon it would follow that before Moyses tyme the first writer of the Bible which was more then two thousand yeares after the creation of man God had no Church because there was extant no written Word or Scripture which were very ridiculous to affirme But the only refuge that I can possibly perceaue that M. Rogers hath left him to make good his fourth assertion in proouing the word of God more ancient then the Church is to fly to the vnwritten word but this will not serue his turne neither since we haue only in this place to do with the litterall or written word of God begūne
thinke you 54. But now lastly let vs come to his seauenth and last exposition vpon this article of the Creed The Church of Rome saith he hath most shamefully erred in life Cerimonies and matters of sayth this he should haue proued according as he vndertaketh in other articles from the warrant of diuine Writ but here he leaueth Gods word and runneth to Poets that say Roma mares c. Rome loueth boyes as who would say that this horrible and execrable sinne if it be or haue bene in Rome is not also in other Citties of the world or as if this alone were sufficient to proue his purpose if he could shew that there were many lewd liuers in Rome The thing he ought to proue is this that the whole Church of Rome that is to say the Catholicke Roman Church spread ouer the whole world acknowledging Rome for the chiefe head and member thereof had erred from her publike decrees set forth to be deliuered throughout the whole Church eyther for position of faith or direction of manners for this only is the point in controuersy and not whether any man haue liued loosely in Rome or any Popes haue bene naughty men or may be hereafter So as for the point controuerted he bringeth not one word of proofe and all that he hath scraped together of spitefull slanders contumelious reproaches against diuers Popes and other Prelates of that Citty as in consequence of argument they are nothing to the purpose nor can make any inference at all against the matter in question so are they in fact proued by diuers Catholicke Authours to be shamefull lyes contrary to the testimony of the best and most Authenticall authours that haue written whereof the reader may see effectuall proofes in Bellarmine and others that do answere those slanders against Rome 55. Now then we see how out of this one article of the Apostles Creed which all parts do admit what different doctrine there is drawne by different expositions and I might shew the same in sundry other articles as namely in that which ensueth immediatly after Credo remissionem peccatorum I beleeue the remission of sinnes which article those of the Roman fayth do vnderstād accordingly as the ancient Fathers do and this is not only of the remission of sinnes by our Sauiour his passion and grace thereby merited to this effect but also of the ordinary meanes left by our said Sauiour in the Church for ordinary remission of sinnes and namely by faith and baptisme for such as enter first into the Church and the holy Sacrament of Pennance which is according as anciēt Fathers do call it secūda tabula post nausragium the second table of the soule after baptismes ship wrack for such as sin after baptisme and other Sacraments all which Sacraments other meanes to this effect do worke their effects in the power and vertue of the said passiō of our Sauiour So houldeth the Catholicke But the Protestant that commeth forth with a not imputation saith that this remission of sinnes consisteth only in this that they are not imputed and consequently draweth a farre other sense vpon this article so as I must perforce conclude with that which often hath bene said and repeated that it is not sufficient to admit these Creeds in words as the Ministers of Englād are said to do in their Ordination but the true sense and meaning is especially to be stood vpon which meaning being farre dissonant frō the vnderstanding of the knowne Catholicke Church as lately we haue shewed their orall and verball admission of the said Creeds cannot be sufficient to make them Christian Catholicks or deliuer them from the imputation of being Hereticks for that this very choice and election which they do make of particuler senses and interpretations of the Articles of these Creeds opposite vnto our former rules and Considerations before set downe at large properly and effectually conuince them to be hereticks indeed And so much of this matter for the present THE FOVRTH CHAPTER CONCERNING THE APPROBATION AND ALLOVVANCE OF THE FOVRE GENERALL COVNCELS Which is the third generall head of tryall offered and proposed by his Excellent Maiesty of England AS in the former two grounds of belieuing Canonicall Scriptures admitting the three vsuall Creedes and that only vpon the Churches publicke tradition his Matie hath giuen forth a declaration vnto the whole Christian World of his confident perswasion of being a Christian Catholick and no Heretick euen so in this third generall head I meane in the admitting and receyuing of the foure first Generall Councells his Royall Grace hath not only continued and perseuered in the former declaration of his good intention and perswasion but hath further and much more ratified and confirmed the same as appeareth by these his words where he writeth I reuerence and admit saith he the foure first generall Councells as Catholicke and Orthodoxe And the said Generall Councells are acknowledged by our Actes of Parlament and receiued for orthodoxe by our Church In which words though I must ingenuously confesse that I cannot retayne the least scruple or doubt of the sincerity and candor of his Maiesties meaning but that according to his Noble apprehension and the information giuen him by his Doctors he doth indeed for his Princely part and Person reuerence and admitt the foure first Generall Councels and wil be ready like a pious meaning Prince to receaue al the particuler points of faith concluded therein when they shal be discouered vnto him Yet since this Parlamentary admission of Councells is thē ground of all and must proue the admitting and reiecting of them either good or bad on the Church of Englands behalfe my first demaund shal be but this What hath lay parliaments to do with Religion What busines make they with the Councells of the Church Who designed vnto them this authority to alter chop and change Religion at their pleasure Vpon what ground do they admit some Councells and reiect others Especially hauing excluded from Parlamentall suffrage all their Catholicke Bishops and Clergy men as it is euident they did the thing remayning yet registred vpon Authenticall record fresh in the memories of many now liuing when at the first and second lay Parlaments in the first yeare of the late Queene they banished Catholick Religion out of the land 2. But supposing these foure Councels to be admitted and receiued if we consider how these Councels indeed are acknowledged by our Acts of Parlament how reuerenced and in what manner receaued for Catholicke and Orthodoxe by our English Congregation at this day we shall be fo farre from iustifying the Protestant Parlamentary admission of these Councels or any other of their actions whatsoeuer though neuer so outwardly veiled and couered with a colourable shew of piety as that in very deed we shall discouer nought els throughout the passages of their whole proceedinges but fraud imposture collusion dissimulation hypocrisie and heresie Which
Psalme did forsee this abominable and detestable voyce of some that should say that the Catholicke visible Church had perished and fallen into Apostacy a speach full of presumption and falshood susteyned with no truth inlightened with no wisdome seasoned with no salt a vaine temerarious headlong pernicious speach So S. Augustine And then further some few lines after the same Father bringeth in the said visible Church of his age to expostulate with those furious and franticke Donatists in this manner Quid est quod nescio qui recedentes à me murmurant contra me quid est quòd perditi c. What is the cause I know not why certaine people that go forth of me doe murmure against me What is the cause why certaine lost fellowes do contend and say that I am perished For this is their saying that I was the true Church but am not now c. The Scriptures say they haue bene fulfilled for that all nations haue belieued but the Church hath Apostated and perished throughout the world c. VVhen we vrge the promise of Christ Behold I am with you vnto the consummation of the world here they say that Christ promised to be with the Church vntill the end of the world for that he did foresee that they the factiō of Donatus should arise and continue the true Church vpon earth So. S. Augustine of and to the Donatists And surely nothing can occurre and be represented vnto our vnderstanding more conforme and answerable vnto the sense iudgment voyce agreement and speach of the Sectaries of these our times concerning their false imputations and most vniust calumniations against the present Roman Church 17. Now if this graue and holy Father S. Augustine one of the chiefest pillars of the latyn Church in his dayes speaking in the voyce and sense of the said vniuersall Catholicke Church in his age doth so grieuously and dreadfully censure this speach and blasphemous slander of the Apostacy of the visible Church so triuiall and familiar vnto Protestants now adayes as that he calleth it impudent abhominable detestable presumptuous false foolish rash temeratious and pernicious as you haue heard If he condemne euen to the lowermost pit of hell all those that frequent the same calling and accompting them for perditos lost and damned people recedentes ab Ecclesia Apostated from the Church vpon a false surmise of their owne foolish fancy supposing that the Church it selfe hath Apostated or may fall into Apostacy what shall we say of Protestants that do the same and stand in the very same case 18. But here it may be perhaps some man will reply that S. Augustine in the place before cyted sayth not that the visible Church cannot Apostate or perish but that it had not so done and fallen away in his time when the Donatists did falsly impute the same vnto it but that it might erre and fall away from truth in time to come that S. Augustine doth not deny 19. To this I answere that albeit S. Augustine totidem verbis do not say in so many wordes the Church in time to come may not Apostatate yet in pure force of argument and true substance of matter he doth affirme it in that he alledgeth against the Donatists and vrgeth to conuince thē the very promise of our Sauiour made vnto his Disciples and in their persons vnto the Church for euer Ecce ego vobiscum sum vsque in consummationem saeculi Behold I am with you vnto the consummation of the world which promise holdeth for all times in S. Augustine his iudgment euen vntill the worlds generall consummation and therfore the same Father in another place writing vpon another Psalme hauing first shewed how the Church is the Citty builded vpon an hill he further addeth Sedfortè ista Ciuitas quae mundum tenuit vniuersum aliquando euertetur Absit Deus enim fundauit eam in aeternum Si ergo Deus fundauit eam in aeternum quid times ne cadat But happily this Citty that hath possessed the whole world shall in time to come be ouerthrowne God forbid for God hath founded the same for euer as the Psalmist speaketh If therefore God hath founded the same for euer why dost thou feare least this foundation may fall Which very poynt S. Augustine repeateth againe in his first booke de Symbolo and the fifth Chapter to shew his constant and vnuariable resolution in this matter of the Church 20. And here I might alledge Father vpon Father Greeke vpon Latin and produce so many testimonies of the ancient Worthies and ancient Fathers as might suffice to fill a large volume and all of them tending directly to this effect to wit that the visible Church planted by our Sauiour he being the foundation stone and by his Apostles and spread ouer the face of the whole earth shall neuer perish or Apostatate from Christ by any the least damnable errour or heresy vnto the end of the world Christ his second comming vnto iudgement And to proue this they do all of them alleage and bring many pregnant and euident places of Scriptures 21. As for example these two heere vrged by S. Augustine as also that plaine text vttered by way of promise vnto his disciples Matth. 16. by our Sauiour portae inferorum non praeualebunt aduersus eam The gates of hell shall not preuaile against this Church on this place S. Chrysostome dilateth himselfe much as be by occasion treateth vpon the 148. Psalme and in an homily made at that tyme when he was to be expelled from Constantinople he inferred these wordes vpon that place Quòd si non credis verbo rebus ipsis operibus crede if you will not belieue Christs wordes the things themselues here spoken belieue his workes How many Tyrants haue gone about to impugne the Church c. Where are they that went about these things Quomodo impurissime Diabole Ecclesiāte putas posse deijcere How doest thou think thou most impure Diuel that thou canst ouerthrow the Church c. Which demaūd this blessed Father would neuer haue vrged vnto the wicked spirit if the Diuell might haue replyed that in tyme to come he should be able to ouerthrow it by sowing the tares of ignorance errour and heresy in it And now that S. Chrysostome meāt of the externall visible Church it is more then euident by the instāces that he bringeth of the horrible and inhumane persecution raysed and stirred vp by infidels and hereticall Emperours against the same most holy Church 22. And S. Cyprian that ancient and renowned Martyr treating of this argument soundeth forth this Eulogy in praise of the Church Adulterari non potest sponsa Christi incorruptaest pudica est domum vnam nouit vnius cubiculi sanctitatem casto pudore custodit The spouse of Christ cannot be adulterated she is vnspotted she is chast she knoweth one house she keepeth the sanctity of one chamber one bed and that
with a chast shamefastnes and loue So S. Cyprian in that excellent Tract of his devnitate Ecclesiae which Tract alone though it be but a very short one yet is it sufficieÌ„t to be the bane of all heresies and to keepe any man desirous of truth within the bosome of Catholicke vnity 23. With S. Cyprian agreeth S. Hilary writing to the same effect in expresse wordes affirming Hoc Ecclesiae proprium est vt tum vincat cùm laeditur tum intelligatur cùm arguitur tum obtmeat cùm deseritur This is peculiar vnto the Church that when she is hurt by persecutions then she winneth and ouercommeth when she is reprehended by heretickes then is she perceiued that is to say when she is misconceiued she maketh her selfe in her doctrine to be better vnderstood by declaration of matters called into question when she is forsaken eyther by rebellious children that go out from her or by Gods permission exercising her by tribulation then doth she obteine the victory and gloriously triumph So as here you see that they spake not only of the Church of their time but of all other ensuing ages that it cannot perish or be corrupted And with these agree S. Ambrose saying Haec ergo nauis Ecclesia est quae si quotidiè saeculum istud tamquam aliquod pelagus sortitur insestum numquam eliditur ad saxum numquam mergitur adprofundum So speaketh S. Ambrose in his booke intituled de Salomone the 4. chapter that is to say This ship therefore of the Apostles that was tossed vpon the seas of this world as the true Church of Christ which albeit it do dayly find and feele the world to be troblesome vnto it as a certaine tempestuous and stormy sea yet doth it neuer dash and split in peces by striking against any rock nor yet is it euer dryuen and drowned to the bottome All which priuiledges could not be verified of the said Church if it were possible that the spouse of Christ could become a harlot or fall away from Christ by intertayning any damnable errour or heresy 24. And as S. Ambrose so speaketh S. Hierome in his commentary vpon the fourth chapter of Isay his wordes be these Super petram sundatur Ecclesia nulla tempestate concutitur nullo turbine ventisque subuertitur The Church being founded vpon a rock is shâ—uered with no tempest is ouerwhelmed and ouerthrowne by no fury violence of windes whatsoeuer And the same holy Father in another place putting a reall distinction betwixt the Synogogue of the Iewes the Christian Church but especially betwixt the promises of God made vnto both assumeth the speach of Christ and speaketh to the Iewes in the person of our Sauiour Linquetur domus vestra deserta your house your Church your Synagogue shal be left desolate and empty vnto you But as for the Christian Church saith he aeternam habebit possessionem for that Christ promised vnto his disciples behould I will be with you or as other Readings haue it I am with you to the consummation of the world And the same speaches are reassumed and reiterated by him in his Commentaries vpon the ninth of the Prophet Amos and vpon the 28. of the Ghospell of S. Matthew 25. And here I might tyre out both the reader and my selfe also with alleadging the vnamine consent of all the ancient Fathers to proue that the visible Catholicke Church of their dayes could neuer perish Apostatate or fall away from Christ to the end of the world in regard of Christ his promise made vnto it and yet the contrary hereticall tenent is a common receiued doctrine in the Protestants schooles in this last worst age of the world For do not the Protestants pro aris focis as though it were a matter of the life or death of their Religion as in very deed it is no lesse stifly peremptorily defend that the visible Church that held these foure generall Councells which are admitted by his Matie and the Church and Parlament of England and fourteene other no lesse Generall from that of Chalcedon to the last of Trent this Church say I descending by succession of Christian people and by lawfull and Ecclesiasticall ordination of Prelats Pastours and Bishops for gouernement of the same hath after the aforesaid Councell of Chalcedon by little little say the Protestants Apostated from Christ and his true doctrine and hath left their roome and place for Protestants to enter and supply their defects And this is iust like the allegations and pretences of the Donatists in S. Augustines time And no maruaile that Protestants and Donatists thus conspire against the true Church for surely the right of the Donatists is as good to lay clayme thereunto as the interest of the Protestants for ought that I can see to the contrary And let this suffice for my first Consideration The second Consideration MY second Consideration concerning this present subiect of the foure first Generall Councells receaued by the Protestants lay Parlament as is already premised shal be this that for as much as this Ecclesiastical deuise and inuention of calling generall Councels and this spirituall authority in erecting this great consistory and supreame tribunall of the Church for the deciding and determining of all doubts and controuersies that may possibly arise therein eyther by the friendes or rather enemyes of the Church must be presumed to haue come peculiarly and proceeded originally from the holy Ghost partly for that the first forme origen and practice therof was prescribed by the Apostles themselues as you shal read Act. 15. according to that which we haue formerly noted and partly and especially in regard of the infallible assistance of the said holy Ghost that euer-blessed and neuer erring spirit of truth testified by the words of high and soueraigne commaunding authority vsed by the Apostles in that first Councels decree visum est Spiritu Sancto nobis it seemeth good to the holy Ghost and vs why I say this being so haue the Protestants in our dayes hauing now almost had a full age since their defection from Catholicke Roman Religion neuer as yet called a generall Councell amongst themselues to repaire their owne breaches reconcile their owne emnities determine and decide their owne controuersies which as before I haue shewed are both many and waighty implacable and irreconciliable Truly it seemeth vnto me that if they had beene of the same spirit with the ancient Apostolicke Church that gathered these foure first generall Councels to hould all in one vnion and communion nay if they had not bene led or rather misled with a contrary spirit of schisme heresy and diuision they would haue troden in the steeps of these ancient Fathers and haue imitated them in applying the soueraigne remedies of generall Councells for curing the woundes of their owne home-bred diuisions and damnable dissentions at least wyse they would without faile in a whole age haue called some one forasmuch as
the ancient Church gathered and assembled foure within the compasse of one age and an halfe and the Protestant Princes and people do bound and border nearer togeather then did the Christians in former tymes which were in a manner dispersed here and there farre and neere ouer the whole face of the earth 27. If reply be made that then there was but one Emperour to affoard his Imperiall consent for the assembling of the Synod now since the diuision of the Empyre into many Dukedomes Princedomes Kingdomes and free States there be many particuler Princes whose wills and iudgements can more hardly be agreed whose assents are with greater difficulty to be required and obtayned I answere this euasion is but a meere collusion and therefore must not be suffered to passe without due reprehension For since the forsaid diuision of the Christian world into seuerall Kingdomes and states many generall Councell haue bene called and gathered amongst Catholickes as before hath bene shewed yea and that in the middest of tumults vproares and garboyles in the temporall estates of the Christian world and this a man of common sense and reason may comprehend imagin to haue byna greater let and impediment vnto the gathering of Generall Councells then any incumbrance and inconuenience that the Protestants surmise or pretend But the truth is heresy and schisme originally grounded vpon proper election priuate inuention stubborne selfwill and proud conceipted iudgment togeather with obstinacy against the Churches authority this I say can neuer abide that exact discussion which a generall Councell doth require For how can the Protestants thus deuided as they are and knowing the weakenes of their owne cause indure parly and treaty eyther with the Catholicks whome they accompt aduersaries or among themselues with their owne Sectaries 28. Not with Catholickes as may be seene by examples of ancient hereticks condēned in these 4. first Generall Councells to wit the Arians in the first the Macedonians in the second the Nestorians in the third and the Eutichians in the fourth who fled what they could those Councells appealing only to Scriptures whereof there is one notable example amongst many others in the last of these foure Councells I meane that of Chalcedon wherein the Archimandrite and Archereticke Eutiches being sent vnto with Notaries from this graue and learned Councell to yield an accompt to the Councell of his hereticall opinion held of one onely nature in Christ after his Incarnation he first bethought him of this euasion to say that he would agree and subscribe to the expositions of the Fathers that had sate in the Nicen Councell and that of Ephesus but this was but meere collusion for thereby he only meant most craftily and heretically to euade and fly both the other two Councells of Constantinople that had already dealt against him and condemned him as also this of Chalcedon that was now gathered against him to heare his cause and to be his iudge 29. But yet secondly for feare that he might yield also to farre in this he added presently an exposition saying Si verè aliquid contingat eos in aliquibus dictis aut falli aut errasse hoc neque se vette reprehendere neque subscribere solas autem Scripturas scrutari tamquam firmiores sanctorum Patrum expositionibus If not withstanding it had happened that the said Fathers of the Nicen and Ephesine Councells had bene deceiued and erred in many of their sayings then would he neither reprehend the same for modesties sake nor yet subscribe therunto but that he for his part would attend himselfe wholy vnto the Scriptures alone as being more firme and sure then the expositions of any Fathers whatsoeuer And is not this spoken like a Protestant 30. Thirdly when he had repeated and vrged againe his blasphemous heresy of one only nature in Christ in presence of those graue and reuerend Prelates that were sent by the whole Synod to take his confessiō and further when he had read vnto them a booke compiled Apologetically for defence of the same heresy he then tould them openly and plainely that this was his faith according vnto the Scriptures and as for the other to wit the Catholicke assertion that Christ consisted of two natures diuine and humane vnited in one person he said flatly Neque se didicisse in expositionil us sanctorum Patrum neque subscriberevelle sicontigerit ab aliquo ei tale aliquid legi quia diuina Scripturae meliores sunt Patrum doctrinis That he had neither learned any such assertion in the expositions of the holy Fathers he meaneth the blessed Fathers of the Nicene and Ephesine Councells nor yet would he for his part admit and imbrace it if any such thing should happen to be read vnto him out of their writinges and his reason was that which is so cōmonly vrged by Protestants for that the diuine Scriptures are better then the doctrines of all Fathers the which though it be true in it self yet was his meaning to deceiue therby as you see thinking by this faire glosle goodly pretence of Scripture to haue auoyded and escaped the tribunall and censure of the Catholicke Church in that time but the Councell condemned his opinion and person notwithstanding his shifting euasions to the contrary 31. And truly the very Consideration of this particuler I meane the conformity of spirits in this ould heretick and diuers of the new Protestants that cry out with sull and open mouth to haue all thinges in Generall Councells tryed by Scriptures alone left in me a very great impression and the matter it selfe seemed vnto me very considerable and worthy of all diligent attention For I patticulerly reflected vpon that sentence of Caluin wherin in my poore iudgment and opinion I rightly compared the two Arch-heretickes togeather and whether I wrong Caluin let his owne wordes witnes and his best fauorites and sectarirs defend their Maister from speaking like an hereticke I meane like Eutiches Nulla saith he nos Conciliorunt Patrum Episcoporum nomina impedire debent quo minùs omnes omnium spirituum ad diuini verbi regulam exigamus verbo Domini examinemus num ex Deo sunt VVe are not to passe for Councels Fathers Bishops it is not in naming of all or any one of them can barre vs from examining all kynd of spirits according vnto the squared rule of Gods word and we may call them vnto accompt sift them by the word of the Lord whether they are of God or no. So far he 32. And here also I remēbred that I had seene the conditions required by the Protestants of Germany when as they were inuited to come vnto the Councell of Trent at the very first gathering thereof and the said conditions were published in a seuerall booke which did beare this Inscription Causae cur Electores Principes c. The causes why the Electors Princes and other addicted to the Cōfession of Augusta do not come to the
Councell of Trent For iustifiing of which causes eight conditions are required by them to be obserued in that Councell wherof the fourth is That the decisions be made in all Controuersies onely out of Scriptures and not out of Ecclesiasticall Canons or traditions the fifth is That decisions be againe made not according to the plurality of voyces or suffrages but according vnto the norme and rule of Gods word But what this norme or rule is they expound not but do leaue it as they found it stil to be contended about VVherunto if we adioyne two other conditions of theirs which are the last to wit that the Protestant Ministers may giue voyces equally with Bishops in deciding of all questions that if they should not be able to defend their cause yet not only their persons should be secure but their cause also not to be condēned for heresy These I say if we add as the later vnto the former we shall plainely discerne that they had not so much as the least thought to stand vnto that Councell at all but to their owne heads and by these to their owne vnreasonable conditions and vnconscionable to make their controuersies and heresies endlesse and indeterminable For if euery man or at least euery Minister hath authority to determine out of Gods word whē will there be an end 33. And here you see the small or rather no hope that is of agreement betwixt Protestants and Catholickes by way of Generall Councells and that the Protestants reseruing themselues onely to Scripture for the decision of matters and not admitting generall Councells and Fathers to be vmpiring iudges of the sense meaning therof they tread first into the steppes and rake into the sacrilegious ashes of all former ancient condemned heretickes euen for this very point condemned by the Church in many of her generall Councells and secondly by such conditions they make themselues sure and secure from being condemned in such sort as that they will yeald therunto And the selfe same fundamentall reason or rather desperate refuge and euasion of theirs in prophaning and abusing this sacred Sanctuary of Scripture by their prophane spirits and vnhallowed glosses houldeth also for their neuer agreeing amongst themselues by Meetings Conferences Colloquies Disputations Synods or Councells for that the Lutherans and Sacramentaries whether Zuinglians or Caluinists for of these two only I meane to speake at this time standing vpon this resolute principle on all handes that nothing is to be determined but by Scripture and then ech one interpreting that Scripture differently from the other acknowledging no iudge on neither party how is it possible that they should euer come to any end of determination 34. And this will euidently appeare if we cast our eyes vpon those Conuenticles Meetings Conferences Synods Councels Colloquies held betwixt these reforming brethren for the space of threescore years togeather to wit frō the yeare 1530. vnto the yeare 1590. which are set forth by Stanislaus Rescius Embassadour vnto the King of Polonia at Naples vpon the yeare 1596. which do amount to aboue threescore Synods Coūcels Meetings held at Smalcaldium Frankesord Constance Tygure VVittemberge Berna Ratisbone Spire Norimberge Lipsia VVormes Luneburge Maulnbourne Petricouia Varadine Gratz Brunswicke Dresda Alba Iulia Cracouia and diuers other places all these and many more if we looke into with an indifferent eye we shall euer find that they were so farre from concluding any peace in religion or reconciling of their Controuersies by these Synodes and Councells as that they departed farre greater enemyes and more disagreeing in their opinions then when they first met witnes their departure at one meeting of theirs aboue mentioned when they would neyther giue nor take dextras fraternitatis nor dextras humanitatis fellowship of fraternity nor fellowship of humanity which is a token that they haue not the spirit of vniō nor any meanes left them to come vnto it and consequently that the example and president of these first foure generall Councells that determined with authority and vniforme iudgement the controuersies of their times ouer all the world do preiudice all togeather and condemne the Protestants of our age and do conuince that they are not of their spirit or religion and that neyther Generall Nationall Prouinciall or particuler Councells Synods or Meetings can bring themselues to any concord or agreement togeather especially diuision and dissention being a note as it is ascribed by all ancient Fathers peculiar vnto heretickes that they were alwaies irreconciliable and deuided amongst themselues And this was the effect of my second consideration The third Consideration MY third Consideration was that by reading these Councells I did not only find a complete Hierarchy and Ecclesiasticall regiment of the Catholicke Church to be obserued in those former ancient tymes consisting of Bishops Archbishops Patriarches and Prelates gouerning the said Church conforme to that of the Catholickes of our dayes and wholy different from the Protestants Churches which they call reformed though in my iudgment they may more truely be called deformed in that they haue taken away all such Hierarchy of Bishops except only a small glimpse thereof reserued in England for a shew but in many other particuler points also I plainly perceaued their senses opinions and iudgments to be far dissonant from these of our Protestants whether we regard their practice for conuersation and reformation of our manners or respect their doctrine for instruction and information of our iudgments wherof God assisting I shall lay forth some few briefe and punctuall obseruations purposely pretermitting infinite others that may be gathered out of the foresaid foure generall Councells 36. In the first of the foure I meane Nicen and the 3. Canon therof these wordes represented themselues vnto my view Omnibus modis interdixit Sancta Synodus vt neque Episcopo neque Presbytero neque Diacono neque vlli Clericorum omnino licere habere secum mulierem extraneam nisi fortèmater aut soror aut auia aut amita vel matertera sit in his namque personis harum similibus omnis quae ex mulieribus est suspitio declinatur qui aliter praeter haec agitpericlitetur de Clero suo The holy Synod doth forbid by all meanes and determineth it to be vnlawfull for any Bishop Priest Deacon or any other of the Cleargy to haue any externe woman with them except perhaps it be their mother sister grandmother or aunt by father or mothers side for in these all suspition that may arise about dwelling with women is declyned and he that shall do contrary to this shall leese his Clergy Thus that first and famous Councell decreed ratified and enacted for the Angelicall continency of the Clergy in those dayes 37. And the true meaning of this holy Councell is according to the playne purport of the wordes as they are set downe in the Canon to wit that Clergy men could not marry after they
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
Further I find that the Iesuits were neuer so strict with the Fathers as to restraine their credit and authority to the first foure or fiue hundred yeares only and consequently to accept some reiect others and all at their proper pleasure as the Protestants do but that they thinke the same spirit of truth and the same assistance of the holy Ghost descended also to the Fathers of the succeeding ages and shall do vnto the end of the world 8. Nor do I find them any where to affirme that euery one of the Fathers do vsually contradict others Nor yet were they euer of this erroneous and dangerous opinion that it is lawfull for ech particuler man to arrogate that liberty and authority ouer the Fathers as where he findeth them to agree with the Scripturs there to belieue them where otherwise in his opinion there with their reuerence to reiect them for that this would come to the same issue before mentioned to wit that euery mans priuate iudgment should be his owne rule and then would it consequently follow that quot homines tot sententiae wee should haue as many cōtrouersies touching the exposition of the Fathers as we haue already about the interpretation of the Scriptures And who seeth not wherunto this secretly tendeth euen to leaue nothing sound stable and certaine in religion which must be needes at last the ouerthrow of all religion 9. And now if it be lawfull for euery priuate spirit and particuler man to iudge when Fathers do alleage Scriptures whether they do alleage them rightly to the purpose or no then ariseth another question interminable whether in all liklihood of reason it be probable that that priuate man should vnderstand the Scriptures better then that Father or ancient Doctor 10. And as for the rule of S. Augustine suggested vnto his Matie by our English Ministers for patronizing of this point and reducing of all both Scriptures and Fathers vnto the examine of a priuate spirit I haue diligently pervsed the place as it lieth in his second booke against Cresconius Cap. 31. and 32. and vpon an exact suruey of the place I find that S. Augustine giueth no such generall rule or warrant for particuler men to iudge of the Fathers writings and citations of Scriptures vsed by them but only in the case and cause of S. Cyprian that had held contrary vnto the whole Church viz. that men comming from heresy were to be rebaptized whose Epistles also were vrged by Cresconius the Donatist against S. Augustine tamquam firmamenta Canonicae veritatis as grounds of Canonicall truth to vse S. Augustine his words I say vpon these premises the said Father answereth thus vnto the authority of S. Cyprian obiected that in a manifest point of heresy for so was the opinion and yet S. Cyprian was no heretik since he neuer defended it with obstinacy against the Church but in all his opinions submitted himselfe to the iudgment of the Church Nos nullam Cypriano sacimus iniuriam cùm eius quaslibet literas à Canonica diuinarum Scripturarum auctoritate distinguimus We do no iniury vnto Cyprian when we do distinguish any of his Epistles from the Canonicall authority of diuine Scriptures 11. And afterwards againe hauing named the Epistles which Cresconius vrged he proceeded thus Ego huius Epistolae auctoritate non teneor c. I am not bound to admit the authority of this Epistle for that I do not hould the Epistles of Cyprian as Canonicall but do consider them by the Scriptures which are Canonicall c. Finally after a long praise of S. Cyprian of his wit eloquence charity and martyrdome S. Augustine concludeth that notwithstanding all this yet for that in this point he dissented from the residue of the doctors and Pastors of the Church he refused to follow him his wordes are these Hoc quòd aliter sapuit non acipio non accipio inquam quòd de baptizandis Schismaticis Beatus Cyprianus sensit quòd hoc Ecclesia non accepit pro quae Beatus Cyprianus sanguinem sudit This that S. Cyprian held differently from others though not obstinately I do not admit I do not admit I say that which blessed Cyprian did hold about the rebaptizing of heretickes and Schismatickes and I do not admit it for that the Church doth not admit it for which Church blessed S. Cyprian did shed his bloud 12. So then we see that this which S. Augustine here instanceth and speaketh of comparing and trying S. Cyprian his Epistles by the Scriptures is no generall case nor common rule nor warrant that euery particler man may do the same to the writers of euery particuler Doctor For first S. Augustine himselfe that made this examine of Scriptures was a great and learned Doctor yea one of the greatest that euer the Church of God had and consequently was personally inuested with some more Ecclesiasticall authority then euery ordinary protestant Minister Secondly he perceaued right well that the opinion of S. Cyprian was much like the religion of the Protestants at this day to wit new and dissonant from Scriptures and different from the vniforme consent of Doctors expounding those Scriptures not receaued by the Catholicke Church nay and that which is aboue all condemned by the Church Thirdly S. Augustine did not presume vpon his owne authority to condemne S. Cyprians opinion as dissonant from the Scriptures for that in this case the Authority of S. Cyprian might seeme to haue bene as good as the authorty of S. Augustine especially hauing sealed the Ghospell with his bloud which the other though a great Saint had not done nor was put vnto But S. Augustine found S. Cyprian his opiniō dissenting from the true Scriptures exposition as it was carried along by the most holy tradition of Catholicke Church and so is S. Augustine to be vnderstood for Scripture and Church euer go togeather in the ancient Fathers and they neuer vnderstand the one without the other All which circumstances are of exceeding waight and importance in this case about which notwithstanding I haue thought it conuenient as before so heere to lay forth some further and particuler Considerations The first Consideration FIRST then touching the different esteeme which Roman Catholicks and professing Protestants doe hould of vnanime consent of Ancient Fathers in matters of Religion which is the first poynt here touched therfore of vs in the first place to be discussed I considered yet further what I had read in S. Augustine concerning this point which holy Saint and great Doctor though as now in part we haue shewed he doth alwayes postpone what authority of ancient Fathers soeuer to the Canonicall Scriptures all particuler opiniōs of some one or few vnto the consent of the greater part but especially vnto the iudgmēt of the Church yet was the same Father so respectiue in all his writinges to conserue the reuerence and iust deserued reputation of these great Saints and seruants
of God and renowned pillars of the Catholick Church euer most due vnto them for the expounding of those Scriptures as he did neuer vrge any thing more ernestly or eagerly against heretickes then their authority for exposition of sacred Writ which he knew to be naturally hatefull vnto theÌ„ who were inuentors of nouelty enemies to antiquity false interpreters of Scriptures which all sectaries are as was defined and determined in the second generall Councell held at Ephesus against the Hereticke Nestorius 14. And therfore saith the said S. Augustine vnto Iulian the Pelagian Hereticke Probauimus Catholicorum authoritate sanctorum qui hoc asserunt c. We haue proued this now by the authority of the Catholick Saints that do affirm it against you and they are such men and so great in the Catholick sayth which is spread ouer the world vt vestra fragilis argutula nouitas solo illorum conteratur auctoritate that your vaine and subtile nouelty is crushed wholy by their only authority And then againe Auctoritate primitus eorum vestra est contumacia comprimenda First of all your contumacy is to be repressed or beaten downe by their authority he meaneth the ancient Fathers And this was the principal way that S. Augustine tooke with them though all these Hereticks as forerunners of the Protestants were very frequent in citing of Scriptures as fast as any other Hereticks 15. But S. Augustine will haue the true meaning of holy Scriptures to be sought out by the interpretations of ancient Fathers and so do his wordes flatly proue Tuns saith he limes sanae fidei defenditur quando termini quos posuerunt sancti Patres non transseruntur à nobis imo obseruantur defensantur Then the limit of sound sayth to wit the Canon of Scriptures defended by vs when we do not change and alter the boundes therof placed by the holy Fathers but rather do obserue and defend the same that is we do follow their interpretations and ancient expositions 16. And further yet reasoning of this matter in his second booke de nuptijs concupiscentia to the Count or Earle Valerius I meane concerning the sincere expositions of the ancieÌ„t Fathers to be preferred before the NouellaÌ„ts he saith Quid dicam de ipsis sacrarum liter arum tractatoribus qui in Catholica Ecclesia floruerunt quomodo haec non conati sunt in alios sensus vertere quoniani stabiles erant in antiquissima robustissima fide non autem nouitio mouebantur errore What shall I say of the expositors themselues of Sacred Scriptures which haue florished in the Catholicke Church how they neuer attempted to turne these places alleadged into other senses then from antiquity they had receaued them for that they were most firme and stable in the most ancient and strong sayth and were nothing moued with late hatched errour So he 17. And for confirmation of this hauing alledged the examples both of S. Cyprian and S. Ambrose shewing and prouing out of them that originall sinne was in Infants and that for remedy and remouing thereof they were baptized in the Catholicke Church with the ould Ceremonies of exorcismes and exufflations the Pelagian heretick that not only denied but scoffed at these things calling the vse thereof Manicheisme was answered by S. August thus Hosiste audiat dicere Manichaeos antiquissimam Ecclesiae traditionem isto nefario crimine aspergat qua exorâ—izantur vt dixi exufflantur paruuli c. Let him dare to call those two Fathers Manicheans and let him lay the same wicked crime of Manicheisme vpoÌ„ the most ancieÌ„t traditioÌ„ of the Church by which tradition Infants as before I haue said are exorcized and breathed on at their baptisme that by these meanes they may be translated froÌ„ the power of darkenes of the Diuell and his Angells vnto the Kingdome of Christ. So S. Augustine who added presently that albeit he was scorned at for this by hereticks yet such was his resolution that he burst forth into these wordes following Nos paratiores sumus cumistis viris cum Ecclesia Christi in huiuâ— fidei antiquitate frmati quaelibet maledicta contumelas perpeti quám Pelagiani cuiuslibet eloquij praedicatione laudari We are more ready saith he with these Fathers and with the Church of God rooted in the antiquity of this sayth to suffer abide all kynd of reproches and contumelies then to be exalted with the prayses of any Pelagian eloquence whatsoeuer And doth not this fall iust vpon the neck of al our moderne Protestants Do they not scorne deride and iest as much at these two ancient Ceremonies of Exorcisme Exufflation as euer the Pelagian Hereticks did 18. VVith what face then can they challenge S. Augustine to be theirs Nay is not Pelagius and his ranke of hereticks fitter for their society since they do so iuÌ„p and conspyre togeather and that against S. Augustine and the Catholick Doctors Nay I find S. Augustine to go yet much further in taking vpon him the patronizing of the reuerend ranke of holy Fathers against prophane hereticks though some of those ancient Worthies whome he coÌ„mendeth liued either in his owne time or not very long before him for that eyting their Doctrine against Iulian the Pelagian that made so light accompt of them and scoffed at them he expostulated thus Numquid Iraeneus Cyprianus Retiâ—ius Olympius Hilarius Gregorius Basilius Ambrosius Ioannes Chrysostomus de plebe a fece sellulariorum sicut Tullianè iocaris c. Are Iraeneus Cyprian and the rest here named of the lower house or haue they vulgar seates in your Parlament as out of your Tullian eloquence you do scoffe Are they raysed vp for enuy of you Are they yong souldiars or auditory schollers Are they shipmen Tauerners Hostes Cookes Butchers Are they dissolute yong men made of Apostata monkes c. Whom you by your scoffing vrbanity or rather vanity do exagitate vilify condemne and contemne 19. Thus wrote S. Augustine that holy Saint and great Doctor in Gods Church against the malepert saucinesse of that heretick that so little regarded and so basely accoÌ„pted of the ancient Doctors And hauing alleadged their authorities he maketh this inference of honour and reuerence on their behalfe Talibus post Apostolos Sancta Ecclesia plantatoribus rigatoribus adificatoribus Pastoribus nutritoribus creuit ideo prophanas voces vestrae nouitatis expauit Vnder such planters after the Apostles vnder such waterers builders Pastors and nourishers as these were and are hath the Church growne vp and did tremble at the prophane voyces of your nouelties And a little after repeating againe for honours cause the very same Fathers with addition only of two more of his time to wit Pope Innocentius the first S. Hierome he accompteth their testimony and of such others as held communion and participation with them to be the very speaking voice and liuely oracle of the whole Church and
that it was plaine madnes in the hereticke to make so small accompt of them Nay he further resolued and with mature deliberation concluded that the dogma ticall faith and belief of all these Fathers conspiring and agreeing togeather in one was to be defended against him and against all other such like hereticks as he was no other waies then Christs Ghospell was to be defended against Infidels His words are these 20. Aduersus hanc autem miserabilem quam deus auertat insaniam sic respondendum video libris tuis vt fides queque aduersus te desendatur istorum sicut contra impios Christiprofessos inimicos etiam ipsum defendetur Euangelium Against this miserable desperate madnes of thine which God turne from thee I do see that I must so answere to thy bookes that the faith of these Fathers be defended against thee as the very Ghospell it selfe of Christ is to be defended against impious men and as against the very professed enemies of Christ. So he And yet in another place pressing againe the authority of the said Fathers he doth intreat his aduersary Iulian to belieue these holy Fathers and by them to be made friendes with him yea to be reconciled vnto him and to the Catholicke Church from which he stood as yet separate And is not this the very same offer we make to the Protestants at this day And then S. Augustine going on forwardes in ratifiing their authority saddeth presently for further corroboration of the Doctrine and tradition of antiquity Quod credunt credo quod tenent teneo quod docent doceo quod praedicant praedico istis crede mihi credes acquiesce istis quiesces à me c. What these fathers do belieue I do belieue what they hould I hould what they teach I teach what they preach I preach yeald vnto these and you will yeald vnto me haue peace with these and you will haue peace with me And last of all saith he If you will not by them be made friendes with me at least wise be not you by me made enemy vnto them a goulden sentence and then he goeth forward saying shall Pelagius and Celestinus the Authours of your heresy be of such authority with you that you for their society will leaue the fellowship and company of so many and so great Doctors of the Catholicke faith and Church dispersed from East to West frō North to South and those both ancient and neare vnto our age partly dead and yet partly liuing So he 21. Which speach of S. Augustine doth seeme vnto me so fitly and properly to touch and concerne the Protestants of our dayes who for the loue of Luther Caluin Authors of their nouelties do forgo all the Doctors of the Catholicke Church not only ancient but moderne also as that nothing in my iudgment can be produced of nearer affinity to hould greater correspondency or be more like or more semblable 22. Neither yet doth S. Augustine determine only that the Doctors of the Church are absolutely the best witnesses and iudges in matters of Controuersy that arise and spring vp after their dayes but togeather with his authority which had bene alone sufficient he yealedeth a very substantiall and conuincing reason for the same and it is this that the Fathers could not be partiall iudges of such causes as came into Controuersy after their deaths for that they gaue forth their verdict and iudgment before any controuersy was stirred or moued about the same And thus much do his wordes import as they follow 23. Tunc de ista causa iudicauerunt saith S. Augustine quando cosnemo dicere potest perperà m quicquam vel aduersari velsauere potuisse Nondum enim extiteratis c. The Fathers did iudge of this cause at that time when no man can say that they did wrongfully fauour or disfauour any party For that you Pelagians were not then in the world with whome we might haue contention about this question c. They did not attend vnto any friendship eyther with vs or with you they did not exercise amity or emnity with eyther of vs they were angry neyther with you nor with vs neyther yet had they commiseration towards any of our partes that which they found in the Church they held that which they learned they taught that which they recyued and learned from their Fathers by tradition they taught and left vnto their children We did not as yet plead with you before these Iudges yet by them was our case decided and determined nor you nor we were knowne vnto them and yet do we out of their workes produce their sentences against you VVe had as yet no strife with you nor pleaded any cause and yet haue we conquered you by their verdicts Hitherto are the wordes of S. Augustine 24. VVhich when I had considered pondered well with my selfe as also reflected vpon all S. Augustine his former sentences compared them all togeather and conferred them with the state of our present time and manners of men therein I seemed to behold as in a cleare glasse before the eyes of my vnderstanding the very person and selfe same cause of S Augustine to be in the Catholicke writers of our dayes as contrariwise also that of the Pelagians and of other old heretickes to be in the Protestants the one and the other making like accompt of the ancient Fathers I meane the Catholickes esteeming them highly and standing to their iudgment the others reiecting them where they make against them which as it hath bene sufficiently proued before so might I here adioyne also many other proofes therof if I would spend more time in alleaging their sentences Let M. VVhitakers assertion speake for all who of this matter writeth thus If you argue from the witnes of men be they neuer so learned and ancient we yeeld no more to their wordes in cause of sayth and religion then we perceaue to be agreeable to Scripture Neyther thinke you your selfe to haue proued any thing although you bring against vs the whole consent swarme of Fathers except that which they say be iustified not by the voyce of men but of God himselfe The second Consideration AS my first consideration was wholy conuersant about the iust deserued credit of ancient Fathers agreing to geather in generall eyther in the full voice of all or in the greatest part and consent of them so was my second imployed about the same credit authority of particuler Fathers eyther one or two or more auerring any thing which was not reprehended by others in matters of religion About which poynt I saw lesse ascribed in his Maties Booke vnto their promerited estimation then Catholickes do hold in their Orthodox assertions and much lesse then I my selfe had purposely read and obserued in the former mentioned holy Father S. Augustine concerning that poynt For as his Maiesty yealded lesse to the common consent of Doctors which must
of necessity make the visible Catholicke Church if euer Christ left behind him any Church at all to continew when he writeth that he would eyther belieue them or at least wise would be humbly silent and not condemne them as before hath bene shewed So in this very second point of particuler Fathers I find it thus written by his Maiesty 26. But for euery priuate Fathers opinion saith he it bindeth not my conscience more then Bellarmines euery one of the Fathers vsually cōtradicting of others The first part of which sentēce to wit that euery priuate opinion of euery Father bindeth not a mans conscience in matter of religion is so cleare that it needeth no proofe at all for it cannot be denyed For if the opinion be indeed priuate then is it not truly Catholicke and consequently being not the opinion of the true Church it bindeth no man 27. But for the later period of the sentence being wholy derogatory from the credit of Antiquity that is to say that euery one of the Fathers do vsually contradict others in matters concerning religion this must needes presubpose to haue some fauorable interpretation affoarded it to free it from open iniuring and wronging of the Fathers and so my hope is that this is the meaning of his Excellent Matie to wit that these contradictions supposed to be a mongst the Fathers are only diuersities of iudgment in matters that are not determinately de fide or that do not concerne any articles of beliefe but eyther such matters as S. Augustine saith that may without breach of vnion or charity be diuersly disputed of amongst Catholicke men or els when diuers Fathers do giue diuers senses of Scripture some the literall others the allegoricall and all true all intended by the holy Ghost as we haue formerly noted Now the rule that we must heere obserue concerning these poyntes wherein consent of Fathers is and must necessarily be had is that which Vincentius Lyrinensis an Authour that I can neuer sufficiently commend hath excellently laid downe in his 37. Chapter contra haereses his wordes are these Antiqua Patrum consentio Sanctorum non in omnibus diuinae legis quaestionibus sed solùm in fidei regula magno nobis studio inuestiganda sequenda est The ancient consent of holy Fathers is with great care and study to be both searched out and followed of vs not in all their questionings of holy Writ but only in the rule of fayth 28. And vnto this S. Augustine alludeth where he writeth thus Alia sunt in quibus interse aliquando etiam doctissimi atque optimi regulae Catholicae defensores salua fidei compage non consonant alius alio de vna re melius aliquid dicit veriùs There are some thinges wherein sometimes the most learned and the best defenders of the Catholick rule do not agree amongst themselues but one speaketh better and more truly then another of the selfe same thing but yet without breach of the linke of faith 29. But forasmuch as particuler Fathers do often times set downe and deliuer the publike beliefe of the Church and not any priuate opinions though they seeme to speak priuately and not in name of the whole Church when they mention this or that point concerning religion some certaine rule or note for our better direction and distinction must be set downe and the surest rule to discerne how farre forth priuate Fathers opinions ought to be esteemed or may bind a man in conscience is for a man to consider vprightly in the impartiall iudgment betwixt God and his owne conscience whether that opinion of his if he be but one or theirs if they be many haue bene withstood or gainesaid contradicted or impugned by any other Father or Fathers Synod or Councell Prouinciall Generall or Nationall of the same or other precedent or subsequent ages For if this cannot be made good against any one particuler Fathers opinion then may it more then probably be inferred that forsomuch as this particuler Father was generally reputed for a Catholicke Doctor in his time neuer reprehended taxed noted condemned for this opinion as false doubtfull or erroneous it must needes be I say necessarily inferred and concluded that that very opinion of his was the opinion iudgment and doctrine also of the Catholicke Church in the age and time wherein he liued and of which he himselfe was then a Father and Doctor For if this were not so it cannot be so much as with any probability imagined that this Father could haue taught this opinion in his dayes or diuulged it in his writings vnto posterity without some note or memory of controlment or taxation of the same eyther whilst he liued or after his death 30. And hereby it followeth that albeit this Doctrine should haue but one or two ancient Fathers that do expresly mention it in their dayes other Fathers of the same tyme either not hauing occasion to speake therof or els busied and incumbred about other as weighty poynts yet were this alone sufficient to make vs vnderstand that in their dayes that mention the same the forsaid opiniō of that Father or Fathers was held for Catholick Doctrine throughout the vniuersall Church for that otherwise without all doubt it would thē or afterwardes haue bene descried censured by the carefull vigilant watchmen of Gods Church Neyther can any instance as I imagine be giuen to the cōtrary for that frō the very first infancy of Christianity vnto our dayes it cannot be shewed that any Father or Doctor though otherwise neuer so renowned for wit and learning piety or sanctity did euer beginne any new doctrine or erroneous opinion different from the Catholicke beliefe but that presently the same was excepted against by others And this is more then euident in the particuler cases and slippes of Tertullian Origen Cyprian Lactamius and other ancient Fathers of the Church and yet when any of these transgressed the anciēt boundes innouating any thing frō the receyued faith they were all of them excepted and cryed out against noted taxed for such their priuate erroneous opiniōs as dissenting from publick vnion and Catholick Communion 31. Neyther doth any man in my iudgment explaine this point better then S. Augustine himselfe and therefore as I serued my selfe principally of him in the precedēt Consideration soe do I meane also in this For as on the one side when many Fathers do agree in their opinion against one or few as in the case of S. Cyprian about the rebaptizing of hereticks yt fell out the greater part is there to be preferred before the lesse as the said Father doth often affirme so notwithstanding when no such opposition and contradiction is of the maior part S. Augustine himselfe maketh high and singular accompt of euery priuate Fathers opinion as namely when he extolleth the authority O. S. Hilarius against lulian saving Ecclesiae Catholicae aduersus haereticos acerrimum
they promise silence and when they say they will belieue the Fathers of those first ages when with one vnanyme consēt they shall agree vpon any thing to be belieued as a necessary point of saluation which seldome falleth out in matters especially now in controuersy for that they being busied in other matters as before hath bene touched eyther of writing Apologyes during the times of persecution or in conuerting and instructing the new conuerted Christians or in confuting other hereticks and heresies it must needes be a rare case to find all the Fathers agree togeather with one consent except it were in a generall Councell and to determine that this or that point was a matter of faith article of belief 39. Neither is it absolutely necessary to the purpose that they should do so for that our principall scope and drift being to seeke and trace out from time to time by testimony of the Fathers in euery age where the true Catholicke Church went and whether the Protestants or our Church at this day haue more resemblance vnto her there be diuers other arguments and probable coniectures to seeke out the same atleast wise probably then onely articles of beliefe agreed vpon by vnanime consent As for example sundry Cerimonies vsed in baptisme and other Sacraments as Exorcismes Exsufflations Christening and the like mentioned by S. Augustine and by diuers other anciēt Fathers as also the vse of the Crosse Tapers Candles reuerencing of holy Reliques and kneeling before Pictures Images Crucifixes and other rites testified by the whole Senate of Christian antiquity which though they be not by the said Fathers commended and deliuered as articles of our faith yet these being practised by the Primitiue Church which is graunted to be the true Church and compared to the customes of Protestants and vs in our Churches will easily disclose which of the two they or we do more imitate or impugne the true Church of antiquity But contenting our selues at this time with the onely mentioning of them by the way we will make a short and briefe passage or rather step throughout the foresaid foure or fiue hundred yeares limited vnto vs and this God willing we will do not by citing but laying downe the Fathers authorities themselues in particuler for it would be ouer long as before hath bene said but rather by producing such witnesses who being of most credit with our aduersaries cannot be well mistrusted or discredited to wit the Magdeburgians Centuries who haue in euery age diligently though partially examined the same and how substantiall a proof this is of Catholick religion by the very cōfession concession of their greatest aduersaries I appeale for iudgment vnto the discreet and indifferent Reader The first Age. 40. And as for the first hundred yeares after Christ his glorious Incarnation which is deputed generally vnto Christ and his Apostles age as the chiefe Doctors and Fathers that gouerned the Church and instructed the people in that time I wil take onely the note of one position or article of faith which the said Magdeburgians do gather out of all writers of that age as agreed vpon against the Protestants by the teachers of that age and continued euer after throughout all subsequent ages and this is concerning the Reall Presence of the true body and bloud of our Sauiour in the Supper of our Lord commonly called the Eucharist which point the ancient Fathers against all hereticall Protestantical tropes and figures do proue aboundantly out of the Ghospels themselues out of the Acts of the Apostles out of the Epistles of S. Paul out of the consent of the whole Church in that first age euer after to wit that the wordes of Christ do euidently containe the same being properly and litterally to be vnderstood as they are to be and not by any figure or trope as the Zuinglians Caluinists all other Sectes of Sacramentaries do faythlesly imagine 41. This first prescription then of this important article of fayth the Magdeburgians do fynd to be for vs against all our English Protestants aswell in the very first age vnder Christ and his Apostles as in all other successiue tymes for that in euery age they proue this diligently out of the consent of all Fathers and Doctors of that age to wit that Christ his true body is really present in the blessed Sacrament by the very power and vertue of Christ his owne wordes vsed by the Priest in consecration And if any hereticke demaund a reason of this admirable transmutation I can giue him no other then that which S. Augustine giueth in the like miraculous case it is in his third Epistle ad Volusianum and it is such a one as will suffice any right belieuing Christian if he will not continue an hereticke or an Infidell Hic si ratio quaeritur non erit mirabile si exemplum poscatur non erit singulare demus Deum aliquid posse quod nos fateamur inuestigari non posse in talibus enim rebus tota ratio sacti est potentia facientis Here if a reasō be sought for it is not wonderfull if an example be demaunded it is not singular let vs graunt that God can doe some thing which we must confesse we cannot search out for in such matters as these be the whole reason of the deed is the power of the doer And is not this one substantiall poynt of Popery as our Protestants brand it proued for vs by their owne friends 42. But as for other points of our Religion in controuersy betwixt vs and the Protestants though the Magdeburgians would not willingly graunt them to be so ancient as the first age which we notwithstanding do proue aboundantly in handling of euery controuersie yet do they will they nill they graunt sundry of them to haue begunne and crept in presently after the Apostles in the second age and so continued and increased in number in the third fourth fifth and sixt when all the whole Christian world went cleare with vs that is to say all the doctrine of such as were chiefe Doctors and Fathers for their learning and piety in those tymes and ages as heere shall appeare by a iust view of that which heere briefly I purpose to set downe The second Age. 43. In the second age immediatly after the Apostles the Magdeburgians doe graunt the very principall Fathers of that age to make for vs not only in the foresaid article of the Reall Presence against Sacramentaries but also in sundry other points now in controuersie against the Protestants And first concerning Free-will remayning in man after his fall for proofe wherof they cyte S. Irenaeus lib. 4. cap. 72. contra hareses and that with great indignation and reprehension saying that he wresteth the wordes of the Prophets as also of Christ our Sauiour and S. Paul Multa Prophetarum Christi Pauli detorquet And the wordes which they reprehend in S. Irenaeus are these Prophetae
Apostoli hortabantur homines iustitiam agere bonum quoque operari quia in nobis sit hoc The Prophets and Apostles did exhort men to do iustice and to worke good works for that this is in our power And is not this a great offence in S. Irenaeus to speake so like a Papist 44. They accuse also other Fathers of the same age for like fault as Iustinus Martyr if it be his booke in his answere vnto the hundred and third question ad Orthodoxos and Clemens Alexandrinus lib. 2. stromatum saying of this latter Clemens liberum arbitrium vbique asserit Clement doth euery where defend free-will And finally they giue this censure of all that age Nullus ferè doctrinae locus est qui tam citò obscurari coeperit atque hic de libero arbitrio There is no peece of Doctrine that began to be darkened so soone as this of free will which darkning is nothing els with them but the Catholick sense of that doctrine which now also we hould to wit that albeit man his free-will was greatly wounded by Adams fall yet was it not so extinguished but that nature being relieued by the holy assistance of Christs grace and not otherwise the free-will of man may cooperate in doing of good workes which was also these holy Fathers meanings 45. The like the said Magdeburgians do complayne of the article of good workes and perfection of life to wit that this doctine also beganne to be darkened in this age so as according vnto them the candle lightned by our Sauiour and his Apostles and set vpon the goulden candlesticke of the Church dured but a little while 46. Furthermore they cyte also that saying of S. Clemēt lib. 5. stromatum which angreth them very much Gratia seruamur sed non absque bonis operibus We are saued by Grace but not without good works Et lib. 6. stromatum Quando audierimus fides tua te saluum fecit non accepimus eum dicere absolutè cos saluos suturos qui quomodocunque crediderint nisi facta quoque fuerint consecuta Whensoeuer we shall heare those wordes of our Sauiour vnto the Cananaean thy fayth hath saued thee we do not vnderstand that he said absolutely that they shall be saued whosoeuer belieue in any sort except good deedes do also follow And is this ought els but Catholicke doctrine to wit that fayth must go before and good workes follow And is not this the selfe same doctrine which S. Paul teacheth saying that the sauing faith is fides quae per charitatem operatur the faith which worketh by charity in vs. 47. Moreouer concerning the law that it doth not command impossible things but that with the assistance of Christs grace Christian men may obserue the Commandements this the Magdeburgians do censure for erroneous doctrine also in the Fathers of this second age namely in Iustinus Martyr resp ad Orthodoxos 103. who proueth it out of the example of S. Paul himselfe of Zachary and Elizabeth that were both of them iust and S. Irenaeus teacheth the said doctrine lib. 4. c. 30. and Clemens lib. 2. stromatum being all Fathers of this second age which doctrine is confirmed afterward by all the Fathers of subsequent ages And yet do the good-fellow Magdeburgians condemne the same with great resolution out of a Maxime of Aristotle most foolishly and wickedly applied saying Dato vno inconuenienti sequi solent infinita One inconuenience being graunted by these Fathers to wit the doctrine of free-will infinite other inconueniences are wont to follow Which speach of the Fathers though it be incōmodious vnto the Magdeburgians for such set downe by them yet are the wordes playne for the Catholick Doctrine now held by the Roman Church in that behalfe 48. But yet further concerning the externall vsuall sacrifice of Christiās then accustomed to be offered on the Aultar the same Magdeburgians are much troubled about certaine speaches of S. Ignatius and S. Irenaeus The first hath these wordes in his Epistle ad Smyrnenses Non lice sine Episcopo neque offerre neque sacrificium immolare It is not lawfull without the Bishop to make oblation or offer Sacrifice And the like wordes they cyte out of S. Irenaeus 4. cap. 32. saying of him Satis videtur loqui incommodè cùm ait noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accijiens in vniuerso mundo offert Deo Irenaeus say they seemeth to speake incōmodiously inough when he saith that Christ did teach a new oblatiō of a new Testament which the Church receiuing from the Apostles doth offer vnto God throughout the whole world So they of the externall Christian sacrifice of those daies checked condemned the Fathers of that first age after the Apostles 49. About traditions in like manner rites and Cerimonyes they complaine in this age as they did of other points before to wit that Doctrina de libertate christiana non-nihil coepit obseurari that the Doctrine of Christian liberty beganne not a little to be darkened with rites and Cerimonies in this age also succreuit say they paulatim error de traditionibus necessariò obseruandis and the errour of necessary obseruation of traditions did by little and little grow vp whereof they giue an example out of S. Ignatius his epistle ad Philadelphios where he saith Dies festos nolite inhonor are Quadragesimam verò nolite pro nihilo habere imitationem enim cominet Dei conuersationis hebdomadam etiam Passionis nolite despicere Quarta verò sexta feria ieiunate reliquias pauperibus porrigentes Do not dishonour holy dayes do not neglect Lent for it cōteyneth in it the imitation of Christ his conuersatiō who is our God Do not despise the Passion weeke do you fast vpon wensdayes and fry daies that which is left of your meat giue it vnto the poore And this is the darkenes which the Magdeburgians do obserue or rather this is the light which those Angels of darkenes and instrumentes of Sathan would darken in the Apostolicall writinges of S. Ignatius and other Ancients of this very next age after the Apostles contrary vnto their carnall and Euangelicall liberty which their first luxurious Apostata and Cloysterbreaker Luther set abroach 50. The same Magdeburgians do cite a plaine sentence out of S. Irenaeus lib. 3. Cap. 3. whereby he proueth the Primacy of the Church of Rome to wit for her more powerable principality it is of necessity that all Churches should come vnto her that is to say all faithfull people from all parts of the world for that in her hath bene conserued euer the tradition of the Apostles Which plaine sentence the Magdeburgians do endeauour to delude by diuers shiftes As first that it seemeth to sauour of nouelty then that this sentence is found say they in the copies that now are extant of Irenaeus as though there were other not extant that had it not Thirdly
they do interpret Irenaeus his meaning that he vnderstandeth onely by tradition written Doctrine But by this we may see how they are incumbred with the writinges of Fathers euen in this very first age after the Apostles when these and all other the like doctrines of Christian Catholick Religion were sealed with the fast shedding bloud of her Martyrs and Doctors 51. Another poynt also offendeth them much which is the excellency and great merit of Martyrdome which the Fathers of this age do in all their writings exalt De Martyrio say they nimis honorificè sentire coeperunt The Fathers of this age began to think too gloriously of Martyrdome belike these same good fellowes neuer meant that their finger should ake for Christ or Christian religion and then they say of holy S. Ignatius that constant Martyr Ignatius in epistolis valde periculosè loquitur de martyrij merito Ignatius in many of his epistles doth speake very dangerously of the merit of martyrdome Also they do check the same Saint and holy Martyr for that in his epistle vnto the Romans whē he was going vnto martyrdome to be deuoured of wild beastes in the Amphitheater of Rome he crieth out Sinite me vt bestiarum esca sim per quam possim Christum promereri Suffer me that I may be the food of beastes and thereby promerit to enioy God himselfe And what so great perill is there I pray you in this doctrine For that throughout the whole Fpistle it appeareth that he ascribed vnto Christ his grace all the fortitude which he expected for this combate and consequently all his merit of enioying God proceeded principally from the said grace of his Maister And so do the Catholicks at this day hould in the doctrine of merit if malice and enuy could suffer the Protestants to see it and acknowledg it 52. But they are very angry with him for frequent vsing of another phrase in three distinct Epistles to wit to those of Antioch of Ephesus and to Policarpe Pro animabus vestris ego afficiar quando Christum meruero adipisci I shall be come an intercessor for your soules when I shall deserue to obtaine the fruition of Christ. In which words as you see is not only expresse mention made of the singular merit of martyrdome but also insinuated the intercession of martyrs departed vnto the next life for their friends left behind them vpon earth as hauing not aspired vnto the heauenly blisse 53. And finally not to go any further they quarrell also with the said Ignatius about the merit and praise of Virginity as diuers hereticall Caluinists haue lately done in Oxford Ex Ignatij Epistolis apparet say they homines iam tum paulò impensiùs coepisse amare venerari Virginitatis statum it appeareth out of Ignatius his Epistles that euen then men beganne more earnestly to loue and reuerence the state of Virginity wherfore they giue sundry examples as namely in his Epistle ad Antichenos Virgines videant cui se consecrarint let Virgins consider vnto whome they haue consecrated themseleues and in his Epistle ad Tharsenses Eas quae in Virginitate sunt honorate sicut sacras Christi Honour those that liue in Virginity as the sacred of Christ. So excellent an opinion had this holy Father martyr in those first dayes of thè primitiue Church concerning the state of Virginity so little esteemed now by Protestants 54. All these points of controuersy then betwixt vs and the Protestants at this day to wit of Free-will good works possibility of the commandements externall Christian sacrifice tradition and rites the Primacy of the Church of Rome merit of Martyrdome and state of Virginity to pretermit sundry other articles as ouerlong to be handled here we see to haue bene auouched by the principall Fathers of the second age and that in our defence against the Protestants 55. And howsoeuer the Magdeburgians go about to discredit these Doctrines togeather with their Authours calling them incommodas opiniones naeuos stipulas errores patrum incommodious opinions blots stubble and errours in the Fathers yet seemeth this only reason and Consideration to be sufficient to conuince them of hereticall insolency in their condemning these Fathers for that it cannot be shewed and if it can let the Protestant speake that the said Fathers were euer taxed or condemned for these Doctrines by the Church or other Doctors of that age or of any age afterwards for the space of fourteene or fifteene hundred yeares togeather vntill Luthers prophane and vncleane spirit brake forth of the Cloyster and made way for hereticall insolency to barke against orthodoxall antiquity And this shall suffice for this second age Let vs now passe to see how conforme and agreeable the third age was vnto the second for by this lineall and personall descent of Doctors and Centuries we shall euidently and infallibly discouer how in all times ages and persons the busines and doctrine of the Church was still carried by tradition from hand to hand The third Age. 56. Concerning this third age wherein were Doctors Tertullian Origen Dionysius Alexandrinus Cyprianus Methodius and many others which for breuities sake I am inforced to pretermit the Magdeburgians do beginne with this Preface both complaining and taxing Quò longiùs ab Apostolorum aetate recessum est eòplus stipularum doctrinae puritate accessit The further of that we go from the age of the Apostles the more chaffe did grow into the purity of doctrine And yet you see we haue gone but one age from thence for the last was the first after the Apostles and this is the second and in the last you haue heard what chaffe they complayned of But now we shall see that they complaine not only of the same poynts of chaffe reiterated and confirmed againe by the Fathers of this age to wit about free will and good workes perfection of life possibility of Commaundements Sacrifice Tradition rytes Supremacy merit of martyrdome and Virginity for all these heads they do shew in their seuerall titles of doctrin to haue bene continued repeated and confirmed againe by the Fathers of this age but furthermore they do also shew and complayne of other articles explayned by the Fathers of this third age in behoofe of the moderne Catholicke religion much more aboundantly then before As for example they shew that it was an opinion of this age Angelosinuocandos esse that Angells are to be prayed vnto according vnto the doctrine of Origen who setteth downe also a certaine forme of praying and inuocating vpon Angells to wit Veni Angele suscipe sermone conuer sum ab errore pristino c. Come Angell and receaue him that is conuerted from his errour by the word preached Neither was this euer reprehended in Origen or numbred amongst his errours and consequently this may be presumed to haue bene the forme of praying in the publike Church at that day according to the rule before
said Lactantius S. Gregory Nyssen Hilarius Nazianzen S. Ambrose Theophilus Alexandrinus Ephraim and others all Fathers of this age do openly defend the same Whereupon they I mean the Magdeburgians conclude in these wordes I am cogitet pius Lector quà m procul haec aetas in hoc articulo à doctrina Apostolorum desciuerit Now let the godly Reader consider how farre this age departed from the doctrine of the Apostles in this article of good workes But I would thinke it more reason to exhort yea and to beseech the Reader euen as he hath care of the euerlasting welfare and saluation of his soule to consider seriously indifferently setting all kynd of preiudice apart whether it be not more likely that so many learned and holy Fathers that liued with so great admiration of their vertue learning piety in this age should know what agreed with the Apostles Doctrine and what agreed not aswell or as a man would imagine somewhat better then these foure quarrelling Companions the Magdeburgians I meane Illyricus VVigandus Iudex and Faber for these foure do onely subscribe their dedicatory Epistle to Queene Elizabeth vpon the yeare 1560. 73. S. Bernards rule prescription of Antiquity was this Quantò viciniores aduentui Saluatoris tantò mysterium salutis pleniùt perceperunt The nearer the holy Fathers were vnto Christ his incarnation the more fully receaued and perceaued they the mystery of our redemption And yet these foure good fellowes do thus presume to censure the most reuerend and learned ancient Fathers as you see 74. And on this fashion these men go forwardes in setting downe all the 18. or 19. heades of doctrine before mentioned as held by the Fathers of this fourth age to wit Pennance satisfaction inuocation of Saints citing aboue a dozen Fathers of this age for the same of traditions about Virginity monasticall life the like wherein they do so check condēne contemne the said holy Fathers as passeth all modesty must needs be a token of manifest heresy 75. S. Ambrose say they in his second booke ad Marcellinam nimis insolenter pronunciat de virginum meritis Ambrose doth pronounce to insolently of the merit of virginity The like and worse they speake of S. Ephraim and S. Athanasius for that they write of Monkes and namely S. Ephraim that they are perfecti pugnatores paradisi amoenitatem ante oculos habentes perfect fighters that haue before their eyes the sweetnes of paradise These men cry out against this Quid potest monstrosiùs dici contra meritum Christi What can be spoken more monstrously against the merit of Christ 76. And for that S. Ambrose serm 6. de Margarita hath these wordes VVhosoeuer therefore doth honour Martyrs doth honour Christ and he that contemneth Saints contemneth the Lord of Saints which is conforme to the Ghospell the Magdeburgians complaine crying out I am cogitet pius lector quà nt tetra suntista Let the godly Reader consider how horrible these thinges are The godly Reader hath cōsidered and he findes nothing deliuered by these Fathers but the holy Catholicke doctrine And as for your exclamations they are but the barkinges of Vigilantius or rather as S. Hierome more fitly calleth him Dormitantius and other ancient condemned heretickes against the holy reliques of Saintes and Martyrs reuiued and renewed by you againe raked out of the ashes of hell and hellish heresy 77. And finally not to be tedious in going forwards with a copious enumeration of the foresaid articles I do onely admonish the Reader for the last article mentioned of Purgatory how they do produce three Fathers more of this age that held the same to wit Lactantius Prudentius and S. Hierome as they might haue done many more and they add vnto the said former number diuers other articles which the Fathers of this age do teach as of the particuler rules of religious people now in vse De memorijs Martyrum of celebrating the memories of Martyrs in Churches and Altars erected and set vp in their honour De signo Crucis of the externall vse of the signe of the Crosse and miracles that thereby haue happened whereof Prudentius hymno ante somnum writeth thus in commendation of the Crosse and the benefit that redoundeth by vsing this laudable Christian cerimony Crux pellit omne crimen c. the signe of the Crosse keepeth of all sinne from vs. And S. Ephraim lib. de poenit cap. 3. aduifeth vs thus Pingamus in ianuis ac in frontibus nostris c. Let vs paynt the signe of the Crosse in our gates in our foreheades in our mouth in our Breastes c. and many other such sayings of holy Fathers of this age 78. Wherfore to conclude we see that this fourth age agreeth with the former three in all points of doctrine held for Catholicke throughout the whole Christian world at this day And as the Fathers of this age doe consent with their predecessors so shall we see them not dissent from their successours as shall appeare by the next ensuing ages And if this be not a sufficient demonstration of the true Roman Catholick Church and of her doctrine confirmed by all records of antiquity euen by the confession of our aduerfaries the Magdeburgians then let the English Protestants answere vnto this euidence and giue a better if they can But we shall passe further yet to make an insight into two other ages that ensue The fifth and sixt Ages 79. There follow the fifth and sixt age whereof the former is receyued heere by his Maiesty in the second edition of his English Premonition though in the first the first 400. yeares were onely allowed as hath byn sayd and the later was comprehended in M. Iewell his challenge at S. Paules Crosse who promised there openly to allow any of the Fathers or Councells that could be brought within the first six hundred yeares But this publike declamation was but a vaine ostentation of the challenger and this large offer was also restrained and reuoked afterwardes by others both at Paules Crosse and in either of the Vniuersities in so much that Doctor Humphrey in Oxford in a funerall speach made of the said M. Iewell by the former D. Humphrey did not for beare to taxe him openly of inconsideration for his so large and liberall offer of Fathers for six hundred yeares to decide all controuersies 10. But heere in this our affaire and busines we haue now in hand we haue thought good to ioyne both these ages togeather for that in them both the like descent of doctrine one after the other is still to be found the latter repeating and confirming the former And for proofe of this point I shall need to goe no further then to the confession and concession of our aduersaries themselues the Magdeburgians for there they shew for example in the first Century first of Free-will to wit that albeit the Doctors of this age interdum benè sanè videantur loqui tandem
of the first fiue hundred yeares which his sayd Maiesty most Royally offereth to follow For opening the window vnto which light I haue thought it my bounden duty both before God and man to take this small labour and to lay these few heades of Considerations before the eyes of his Highnes most wise Iudgment and vnderstanding THE SIXT CHAPTER CONTEYNING A BRIEFE CONTEMPLATION of what hath beene hitherto sayd with the Conclusion of the whole to his most Excellent Maiesty AND now hauing handled these points at some more length then at the beginning I had purposed I hope the benignity and Clemency of his Maiestie will take in good part that leauing the Reader I do returne vnto him againe as vnto my most dearly beloued reuerenced and dread Soueraigne to lay before the eyes of his Prudent Consideration the summe of that which hitherto hath beene considered of 2. First then the point of being a true Catholicke according vnto the name and nature of the word is of such importance necessity and consequence as hath beene shewed in the first Chapter that no riches in this world no wealth no treasure no state no power no policy no human felicity may be compared with it as rightly S. Augustine doth intimate And for that your Maiesties eternall weale after the briefe and transitory passage of this life dependeth therof I cannot but most humbly most hartily and most dutifully falling prostrate at your feet beseech you to giue some serious attendance and attention to this high and mayne point of euerlasting saluation to seeke out what is truely Catholicke both in the Church for whose Epitheton the Name was first by the Apostles inuented as also in particuler men who is a true Catholicke and who followeth the rule which the Name describeth to wit he that in Christian Religion followeth vniuersality and not singularity the whole and not a part ancienty and nouelty that which hath bene deliuered and conserued from time to time and not inuented framed and set sorth in later times 3. And for that on the other side heresy is the opposite and contradictory vnto Catholicke Religion for that it maketh choyce of a part to it selfe and therby is held to be the highest sin in the sight of Almighty god that is or can be committed vpon earth for that it ouerthroweth the very foundation of fayth vnder pretence to establish and reforme fayth My desire is so ardent in this point that your Matie should enter into due consideration therof as almighty God beareth wirnesse vnto my soule and spirit that nothing in this life stādeth more neere my hart considering the eternity of the next world the immutable weale or woe therof the vae or euge that ech man is to receaue as well Princes as others and that these earthly Princedomes will seeme but shadowes at that day and not worthy one houre of that glory or misery that is to be gotten or lost by Catholick Religion or heresy in this life And this is my first contemplation and I shall pray Almighty God that it may be also your Maiesties 4. The second is about those foure wayes proposed by your Maiesty for auerring Catholicisme and clearing frō heresy which are the admitting and belieuing of all Canonicall Scriptures the receauing of the three Creedes the approuing the foure first Councells and the acceptance of the Ancient Fathers of the first foure or fiue hundred yeares In all which if with the admitting in words there be also a true Catholicke sense no doubt but they do make a man to be a Catholicke and do condemne heresy But the importance of all standeth in the exposition for to belieue the Scriptures in the sense that I thinke best my selfe or to acknowledge them for Canonicall or not Canonicall as I or some few with me of later times shall please to prescribe or to admit the three Creedes with that exposition of the articles as I and mine shall best allow or the first foure Councells in some thinges and not in other or the first foure hundred yeares of Fathers so farre forth as they in my censure do agree with Scriptures is to reduce all to my owne iudgment a thing most opposite to Catholicisme and proper to heresy as we haue at large declared 5. Wherefore vpon my knees I do most humbly supplicate your Maiesty to consider well of this and especially of the last poynt concerning the ancient Fathers which doth in effect cōtaine all the rest for that these men deliuered vnto vs the Scriptures togeather with the true vnderstāding therof according to the sense of the Church in their dayes these men deliuered vnto vs the three Creedes the first as from the Apostles the other as from the Church the third as from a priuate man but yet approued by the Church these men deliuered vnto vs the first foure generall Councells wherein diuers of themselues sate as Iudges and Bishops and had voyees and suffrages in the same these men were they that examined the controuersies determined the Catholicke doctrine condemned heresies an athematized hereticks and cleared the coastes of all these wicked and turbulent incumbrances which seditious and headstrong spirits had raysed in the Christian world by their contentions 6. And finally these were they whom our Sauiour Christ did vse as sannes to winnow his corne to purge the flore of his Church separating the chaffe from the wheat and eroneous doctrine from the truth wherin they were so zealous and diligent labourers as not the least weed could spring vp in this field of the Church but that these carefull good watchmen and faithfull gardeners did presently note and pursue the same vntill it was eyther rooted out or condemned by the Church and therby as branches cut of from the body of the vine suffered to wither away and to consume of themselues For proofe wherof we may alleadge as many examples as there haue bene different heresies and hereticks in the Christian Church for the space of fifteene hundred yeares which albeit they ruffled much mightily for the time and had often great Princes Kinges Emperors and Potentates to fauour and patronize them as the Protestants haue now your Matie yet are they so consumed in tyme and by vertue of the holy Ghost as the very names of many of them are now scarce remembred and much lesse their arguments reasons proofes and Scriptures which they brought for the same and were it not that in these Fathers bookes who were their enemies some mention is made therof we should scarce know that there had bin such men in the world 7. But on the contrary side the Church that condemned these men and the Fathers and Doctors liuing therin remayned euer both then and after victorious and shal do to the worlds end and still by succession and continuatiō the same Church hath come downe frō age to age one age giuing testimony to another of the purity of the said Church