salutis humanae anted non portiuncula aliqua fidei nostrae sed quòd Dominus noster in Ecclesia neminem voluit sexus utriusque ignorare Novatianus de Trin. cap. 1. 9. Symbolum regula est veritatis cap. 29. fidei auctoritas Maximus Taurin Homil. de tradit Symboli Signaculum Symboli inter fideles perfidósque secernit Petr. Chrysol Sermon 59. Est placitum fidei pactum gratiae salutis Symbolum Caelestin Episc Rom. in Epist ad Nestorium citante Ioanne Foroliviensi Episcopo in Concil Florent sess 10. Quis unquam non dignus est anathemate judicatus vel adiiciens vel detrahens fidei in Symbolis contentae Plenè enim ac manifestè tradita nobis ab Apostolis nec augmentum nec imminutionem requirunt Bessarion Nicaenus Concil Flor. sess 8. pag. 464. edit Bin. ult Sacro Symbolo nihil est addendum quia in Ecclesia locum obtinet principii ac fundamenti fidei nostrae Marcus Ephesius ibid. sess 3. pag. 431. Arbitramur nihil omissum esse a Patribus in Symbolo fidei neque omnino positum esse quicquam manoâ—m quod correctione aut additamento indigeat Et haec est potissimâ— schismatis inter Graecos Latinósque causa praecipientibus Patribus aullum aliud Symbolum esse unquam recipiendum nec esse quicquam addendum vel detrahendum quòdilli omnia satis complexi sunt Andraeas Rhodi Archiepi scopus Latinus ibid. sess 7. pag. 451. Ad illud quod aiebat Dominus Ephesius Symbolum esse perfectum perfecto nihil posse addi respondemus perfection sumi dupliciter vel quoad fidem vel quoad explanationem Et quidem quoad fidem Symbolum esse perfectissimum nec indigere additamento quoad explanationem verò non suisse satis propter haereses quae erant emersurae Augustine to young novices You must know that the Creed is the foundation of the Catholique faith and of the Church laid by the hands of the Apostles and Prophets My margine will adde some more to this cloud of Witnesses and fully make good my word that the Fathers here come in with full consent And now our Mistaker hath his Catalogue of fundamentalls recommended to him by such reason and authorities as I presume will satisfie his longing and content him If so then he is satisfied both for the question which be fundamentalls and for the state of our Church that we agree in fundamentalls If this please him not then it will be in his choice whether he will reject the constant opinion of his owne DDrs and the old Fathers or show us some way how they and he dissenting herein from them may be reconciled If he reject them and their opinion we shall be content to be condemned by him together with the Fathers and his owne Brethren If he approve the perfection of the Creed with them he may be pleased to make answer to his owne objections which if he will calmely consider he may happily finde to be but weake and of small moment His Objections are In the Creed there is no mention 1. of the Canon of Scripture 2. or of the number and nature of the Sacraments 3. or of Iustification whether it be by faith or by works 4. That Doctrine of devills 1. Tim. 4. 1. forbidding marriage and meates is not there condemned 5. Lastly the sence of diverse Articles is questioned as that of the Descent into hell and the other of the Catholique Church Therefore the Creed is no perfect rule of faith Answer To the first The Creed is an abstract or abridgement of such necessary doctrines as are delivered in Scripture or collected out of it and therefore needs not expresse the authority of that which it supposes These Articles are principles which are proved by Scripture the Scripture it self a principle which needs no proofe amongst Christians The Creed containes onely the materiall object of faith or the things which must be beleived expressely according to Scripture The Scripture is further the formall object of faith or the motive and ground whereupon faith is founded being as Philosophers say of light in regard of the sight both the objectum quod in respect of the things therein revealed and objectum quo in respect of that divine verity and authority which reveales them Although the Nicene Fathers in their Creed confessing that the holy Ghost spake by the Prophets do thereby sufficiently avow the divine Authority of all Canonicall Scripture To the 2. we say 1. That the Sacraments are to be reckoned rather among the Agenda of the Church then the Credenda they are rather divine rites and ceremonies then doctrines 2. For their numbers the Mistaker who hath so little moderation as to thinke his Seaven fit matter for the Creed shall be answered in the words of a o Examen pacifique Ch. 1. pag. 22. Prenantce mot de Sacrement propremeÌ„t S. Aug. dit de Doctr. Chr. li. 3. ca. 9. qu'il ny en a que deux a sçauoir le Baptesme l'Eucharistie Dauantage c'est vne phrase coÌ„mune parmy nous Catholiques de dire que tous les Sacremens sont coulez du coste de nostre Seigneur Or ne coula de son costé que sang eau Ce que representoit selon l'interpretation de Chrysostome Cyrill autres anciens les deux Sacrements de l'Eglise a sçauoir le Baptesme parl'eau le calice de l'Eucharistie par le sang Et nos Docteurs Catholiques ne font autre responce a ceci si non que ces deux sacremens on t quelque dignité par dessus les autres qui n'est autre chose si non dire qu'ily a deux Sacremens principaux plusieur sinferieurs Ce qui est demesme que les Huguenots disent mais en diuers termes eux disans qu'il ny en a que deux proprement nous qu'il ny en a que deux principalement nous disons aussi qu'il y en a plusieurs inferieurs eux qu'il y en a aussi plusieurs si nous parlons des Sacremens â—â— la signification generale Car Calvin dit que l'ordre est vn Sacrement Melancthon ditle mesme y adjouste la penitence Bref ils dironâ— qu'il y en a sept mais non pas seulement sept de fait il ny a aucun des Anciens Peres qui aye iamais trouue ce nombre de sept moderate Roman Catholique Takeing the word Sacrament properly S. Augustin saith there are but two to wit Baptisme and the Lords Supper And it is a common saying among us Catholiques that all the Sacraments flowed from the side of our Lord. Now there came from his side onely bloud and water which represented according to the interpretation of Chrysostome Cyrill and others of the Ancients the two Sacraments of the Church Baptisme by water and the Chalice in the Eucharist by bloud To which our Catholique Doctors give no other
WANT OF CHARITIE Iustly charged ON ALL SVCH ROMAnists as dare without truth or modesty affirme that Protestancie destroyeth Salvation In Answer to a late Popish Pamphlet intituled Charity Mistaken c. By Christopher Potter D. D. Chaplaine to his Maty in Ordinarie and Provost of Queenes Colledge in Oxford OXFORD Printed by the Printers to the University 1633. TO OVR MOST GRATIOVS AND MOST Religious Soveraigne King Charles c. Dread Soveraigne AMongst the many excellent Vertues which have made your Maties Person so deare to God and so precious in the eyes of all your good People the most eminent is your Piety which gloriously shines in the innocency of your Life in the constancy of your Devotions in the justice and mildenesse of Your blessed Government and especially in your tender cares thoughts for the conservation of true Religion and of the Peace of the Church in this crazy quarelling Age. This Piety in your Maty gives me the boldnesse humbly to lay at your Foote this unworthy Piece and the boldnesse also to hope that your Maty will graciously accept it Both because it was undertaken in obedience to your Maties particular Commandement and because in it I plead as well as my Weakenesses will permit for the Faith and Charity of our Church against the Faction of Rome who very falsely pretending to Truth and Vnitie are indeed the true Authors and Continuers of the miserable Schismes of Christendome If here in I have done any acceptable service to God and his Church and to your Maty I have my desire The Father of Mercies crowne Your Maty with all the comforts and Benedictions of Heaven and Earth and continue long the happines of these Your Fortunate Islands in the holinesse and health of their Gratious Soveraigne Your Majesties humble Servant and Chaplaine Ch. Potter Reader THis Answer had beene publique some Moneths agoe if it had not beene delayed partly by sicknesse and the indisposition of my Body and of my Minde also which was ever averse from Contentions in Divinity and now rather desirous to spend in Devotion the few and evill dayes of my life that remaine and partly out of the hope I had to see a second Edition of the Mistakers Work which the strong report of that Part promised or rather threatned But that hope failing and being loath to seeme to faile in my Observance I now commend it such as it is to the blessing of God and to the use and judgement of the Church My Answers without further affectation are true and modest I speake to the Cause not to the Person VVhosoever the Mistaker be he hath my pitty and my prayers He thinkes unworthily of Truth that beleeves it to have need of our Passions My desire is all Personall Defects may be charged on my Selfe none on the Cause I haue not followed the Mistaker in all his wandrings But let Him not take that for a pretext of clamour For if He will be ingenuous He must confesse that I have not omitted without Answer any one thing of moment in all his Discourse Or if He will not Our Readers will confesse it I have onely neglected his repetitions declamatory and injurious speeches and the like impertinencies which being set apart the true Summary of the rest is this that followes Charitie mistaken Chapt. 1. 2. ROman Catholiques judge that Protestancie unrepented of destroyes Salvation For this judgment the Protestants charge them with want of Charity This charge saith the Mistaker is 1. improbable 2. untrue 1. Improbable For the Catholique Church expresses and diffuses her Charitie for the temporall and spirituall good of men in all imaginable sorts Shee is charitable to their bodies in her Monasteries Hospitals redeeming of Captives providing for Orphanes c. and to their soules by converting of Heretiques and Infidels by teaching the ignorant by directing the scrupulous with books of Cases of Conscience c. Charitable to very Protestants their heresies are onely condemned and it is not said that they sin against the Holy Ghost because they may be converted to the faith reconciled to the Church and so may be saved Answer Sect. 1. SOme Roman Catholiques judge charitably of the Reformed Iesuiters furious and destructive in their censures against all that are not of their faction That Faction infamous for their cruelties charged with want of Charity not the Catholique Church The Catholique Church and the Romane ignorantly or cunningly confounded The Catholique truly and really charitable and so the English but not so the Romane not to her owne Children especially not to Protestants Of whom the Mistaker and Others speake and thinke no better then of Infidels Though we entirely professe and embrace the Catholique Faith in all the parts of it Charity mistaken Cap. 3. 4. 2. VNtrue The former judgement proceeds not frō want of Charity but from truth Which may appeare by these grounds of truth which follow 1. Almighty God hath founded but one Church and ordained but one Religion wherin he will be served and out of the communion of this one Church there is no salvation This Vnity of the Church is proved by many testimonies of Scripture and by the consent of the Fathers of the East and West And it is likewise proved by the same authorities that out of the Communion of this One Church salvation cannot be obtained Wherefore all Heretiques and Schismatiques being out of this Church Communion must needs eternally perish Answer Sect. 2. OF the Vnity of the Church VVherein it consists How it is violated Each discord in Opinion dissolves not the Vnity of Faith The Communion of the Church in what sence and how farre necessary Charity mistaken Chap. 6. 2. THis Vnity is directly broken betweene Roman Catholiques and Protestants who are not both Professors of this One Religion or members of this One Church For they differ in prime and maine points of Faith in which the Reformers have departed frō the Church Besides the Protestants are not at Vnity among themselves and therefore much lesse with Romane Catholiques Their bitter contentions speeches one against another declare them to be of different Churches and Religions Whence it followes that Roman Catholiques and Protestants are not both saveable in their contrary wayes Anwer Sect. 3. THe true difference betweene the Roman and Reformed Parts of the Church Protestants have rejected nothing but Popery that is corrupt superadditions to the Faith confessed by learned Romanists to be doubtfull and unnecessary novelties Errors and Abuses of Rome reformed by us without Schisme Those errors damnable how and to whom Of the dissentions of Protestants among themselves They differ not in any point fundamentall Charity mistaken Cap. 6. FVrthermore the Protestants are properly Heretiques at least if not Infidells Heretiques because they reject and disobey the judgement of the Catholique Church For it is not the matter or quality of the doctrine but the pride of the man who prefers his owne opinions before the
say it is in jeast to shew the Sorbonists the iniquity of their censures As if Iesuiticall Libells and Pamphlets were to bee parallel'd with the Apostles Creed or this as justly censurablea as the other God in justice may giue ouer these men to Atheisme in earnest who dare so prophanely dally with the Capitall Principles of our faith By the profession of this faith and by the bond of loue wee are linked in communion with the Catholike Church and all her true members in the world and doubt not of Gods mercy in Christ if to our holy faith we adde an holy conversation For the Church of Rome in those Catholique truths which shee maintaines we are not at oddes with her nor need any reconciling for that masse of errours and abuses in iudgement and practise which is proper to her and wherein she differs from vs wee iudge a reconciliation impossible and to vs who are convicted in conscience of her corruptions damnable Hitherto the Mistaker hath declamed for the Charity of his party Hee will now declare the truth of his assertion that no Protestant can be saved Vpon examination wee shall finde as little truth in the substance of his discourse as there is in the designe of it little judgement or conscience or modesty Charity mistaken Cap. 3. 4. 5. 2 VNtrue The former iudgement proceeds not from lacke of Charity but from truth Which may appeare by these grounds of truth which follow 1 Almighty God hath founded but one Church and ordained but one religion wherein he will be served and out of the communion of this one Church there is no salvation This vnity of the Church is proued by many testimonies of Scripture and by the consent of the Fathers of the East and West And it is likewise proued by the same authorities that out of the communion of this one Church salvation cannot bee obtained wherefore all Heretiques Schismatiques being out of this Church and Communion must needs eternally perish Answere Sect. 2. OF the Vnity of the Church Wherein it consists How it is violated Each discord in opinion dissolues not the vnity of Faith The communion of the Church in what sense and how farre necessary TO the first ground No Protestant denyes the Catholique Church to bee one They all deny the present Romane to be that one Catholique If the Mistaker could proue this his paines were to some purpose But his labour is lost in prouing the vnity of the Catholique Church where of there is no doubt or Countrouersie Wherefore we might passe ouer this impertinent discourse but that some things are here and there intermingled which merit our consideration That place of a Deut. 17. 8 9. Deut. 17. alleaged by the Mistaker makes little for the vnity of the Church and much lesse for the Popes pretence of soueraigne power All Controuersies ciuill or ceremoniall are there referred not to the high Priest alone as the Mistaker thinkes but to the great Tribunall called the Sanhedrim mixt of Priests and Iudges in which all harder causes Ecclesiasticall and Ciuill should be determined without further appeale And therefore in respect of the two kindes of causes there were ordained two sorts of men to heare them Ecclesiasticall and Ciuill the Ciuill meant by the Iudge and the Ecclesiasticall by the Priest And though sometimes amongst the Iewes both the offices did meet in one person as in Eli yet this was very rare and extraordinary Ordinarily they were distinct and in the place which we haue in hand many learned b Oleaster Lyra. Cajeta apud Bonfrer in loc Sigon de Rep. Heb. libr. 6. cap. 7. The Dowists in their Marginall note on 2 Chron. 19. vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanists affirme that by the Iudge is meant the ciuill Magistrate who is directly distinguished and seuered from the Priest both in the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall Hebrew and in the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint And by the Priest not the high Priest alone but as may appeare by this e Deut. 17. 9. Text and another f Deut. 2. 1. 5. parallell to it the Priests the sonnes of Leui. It is true amongst those Priests there was one Chiefe in this matter of highest judgement in doubtfull causes So also was there one principall among the Iudges in g 2 Chron. 19. 11. matters of the King that is in ciuill causes And therefore if the Mistaker imagine that Christians must haue one soueraigne Bishop ouer all because the Iewes had one chiefe Priest it may bee inferred by as good consequence that Christians must haue one Soueraigne Prince ouer all because the Iewes had one chiefe Iudge And as all harder causes of religion must be referred to the Pope so all ciuill matters must be referred to the Emperour And as amongst the Iewes the Priest and Iudge were resident in the place which the Lord had chosen so the Pope and the Emperour must both abide in Rome These Inferences are all of equall validitie that is of no validitie at all The Mistaker will here haue it further well considered that the whole people was to submit to the determination of the high Priest or of the Iudge as the Vers 12. Text hath it vpon no lesse then the paine of death True and there was reason for it For 1. the sentences of them that are in authority and iudge soueraignely without appeale should bee obeyed or submitted vnto though they be vniust A lawfull power though vnlawfully abused must be obeyed A man fined or censured in the Star-chamber high Commission or other Courts of Iustice may not pretend for his contempt the error or misinformation of the Iudges But though Inferiours be alwaies bound to obey the sentences of their Gouernours yet they are not bound to beleeue them alwayes to be just Those Priests and Iudges had a rule to gouerne their judgements by they were to giue sentence h Vers 11. Eze. 44. 24. according to the Lawe If they erred frō this rule as sometimes i Es 28. 7. Ier. 2. 26. 27 Ezek. 22. 26. Mal. 2. 7 8. Act. 23. 3. Vide Tirin in loc Deut. 17. they did the errour might bee obserued though the authority might not be disobeyed 2. The high Priest in cases of moment had a certaine Priuiledge from errour if he cōsulted the k Exod. 28. 30. Numb 27. 21. diuine oracle by the judgement of Vrim or by the brest-plate of judgement wherein were Vrim and Thummim whereby he had an absolutely infallible direction If any such promise frō God to assist the Pope could be produced his decisions might then justly passe for oracles without examination till then his words with vs weigh so much as his reasons no more The sinne of l Numb 16. Korah Dathan and Abiram was a rebellion yea treason against Moses the civill Magistrate as well as a schisme from Aaron the Priest That they with all their company
confessed by the most and best learned of the c Th. 1. p. q. 1. art 8. ad 2. Innititur fides nostra revelationi Prophetis Apostolis factae Can. loc Theol. lib. 2. c. 8. Nec si nobis aditum praebet Ecclesia protinus ibi acquiescendum est sed ultrà oportet progredi solidâ Dei veritate niti Staplet princs doctr lib. 8. cap. 20. Apostolorum prophetarum immediatè revelata sides in solum revelatorem Deum ultimò resolvebatur eum solum pro formali objecto habuit in eum solum tanquam supremam atque ultimam credendi causam desinebat sistebat Ergò reliquae totius Ecdesiae fides idem formale objectum habet Becanus Sum. 3. p. cap. 8. quaest 8. Conclus 3. Assensus fidei formaliter resolvitur in primam veritatem revelantem Atque hîc sistitur Aegid de Coninck de Actib supernat disp 9. dub 5. concl 4. Id in quod nostra fides tanquam objectum formale ultimò resolvitur five objectum formale propter quod credimus non solùm articulos fidei esse veros sed etiam eos esse à Deo revelatos est testimonium primae veritatis Roman Doctors And that this revelation for all necessarie points is f Basil M. de judicio Det five proaem in Ethic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Orat. contr Gentes initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Hierosol Catech 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Dial. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hilar. lib. 2. ad Constant August laudat Imp. fidem tantùm secundùm ea quae scripta sunt desiderantem Vinc. Lirin cap. 2. perfectus Scripturarum canon ad omnia satis supérque sufficit Et iterum Commonit 2. cap. 1. Th. 2. 2. qu. 1. A. 10. ad 1. In doctrina Christi Apostolorum veritas fidei est sufficienter explicata Idem disp de fide art 10. ad 11. Successoribus Apostolorum non credimus nisi in quantum nobis annuntiant ea quae illi in Scripturis reliquerunt Durand Praefat. in Sent. S. Scriptura mensuram fidei exprimit Scot. in Prol. Sent. qu. 3. Theologia nostra non est nisi de his quae continentur in Scriptura de his quae possunt elici ex ipsis Gers de examin doctr p. 2. con 1. nihil audendum diecre de divinis nisi quae nobis à Scriptura Sacra tradita sunt sufficiently and g Basil Regul brevior cap. 267. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de doctr Chr. lib. 2. cap. 9. In his quae apertè posita sunt in Scriptura inveniuntur illa omnia quae continent fidem mor ésque vivendi Bellar. lib. 4. de verb. non Script cap. 11. §. His notatis Dico illa omnia scripta esse ab Apostolis quae sunt omnibus necessaria Et Iterum §. vltimò Loquitur Augustinus loco praedicto de illis dogmatibus quae sunt necessaria omnibus simpliciter clearely made in the Scriptures either in expresse termes or by manifest deduction is the constant Doctrine of Antiquity even till the latter times If the whole object of faith be thus contained in Scripture then surely no new doctrines or revelations without or beside Scripture may be admitted neither is the proposition of any Church or any person in matters of faith to be beleeved further then it may be maintained or warranted by Scripture Our faith then is safe enough which builds on this firme ground and relyes on this solid h Iren. lib. 3. cap. 1. Scriptura fundamentum est columna fidei nostrae Eph. 2. 20. foundation Now for the Church she that is the mother of all Christians hath two dugs saith i Aug. in Ep. Johan tract 3 init Est mater Ecclesia ubera ejus duo Testamenta Scripturarum divinarum S. Austine which are the Old and New Testament out of these she feeds and giues milke to all her children That Church or any particular which delivers onely what she hath received and propounds not her owne traditions in stead of Gods Commandements we are ready in all things to heare and reverently to submit our selues to Gods truth delivered by it We doe not depriue the Church of that prerogatiue office which Christ hath given it k Rom. 10. 17. Faith comes by hearing the word of God and the ministery of the Church is necessary in ordinary course for the begetting of faith But the force and validitie of that ministery is different according as the Church may be taken either for the Prime Church or for the Present The Prime Church I call that which included Christ and his Apostles who had immediate revelation from heaven The voyce testimony of this Church is simply divine and infallible and the word of God from them is of like validity written or delivered The testimony of the present Church though it be not the last resolution of our faith yet it is the first externall motiue to it It is the l Hooker lib. 2. §. 7. key or m Gretser Defens de verb. lib. 4. c. 4. col 1581. prima janua See the learned Answ to Fishers Relat. of his 3. Confer pag. 24. doore which lets men in to the knowledge of divine mysteries It workes very powerfully and probably as the highest humane testimony 1. Upon infidels to winne them unto a reverent opinion of that faith and those Scriptures which they see so many wise learned and devout men in the Church constantly to esteeme as the very truth and word of God 2. Upon Novices weaklings and doubters in the faith to instruct and confirme them till they may acquaint themselues with and understand the Scriptures which the Church delivers as the word of God 3. Upon all within the Church to prepare induce and perswade the minde as an outward means to imbrace the faith to read and beleeue the Scriptures But the faith of a Christian findes not in all this any sure ground whereon finally to rest or settle it selfe till it arise to greater assurance then the present Church alone can giue Humane authority consent and proofe may produce an humane or acquired faith and infallibly in some sort assure the minde of the truth of that which is so witnessed but the assent of divine faith is absolutely divine which requires an object and motiue so infallibly true as that it neither hath nor n Cui non potest subesse falsum can possibly admit of any mixture of errour or falshood And infallible in this sence is onely that testimony which is absolutely divine Now our Adversaries yeeld that the testimony of the present Church is not absolutely divine It is not simply but in a manner divine saith o Staplet Relect contr 4. qu. 3. A. 1. Vox Ecclesiae est suo modo divina one not meerly divine nor meerly humane but as it were in the middle saith p Becan 3. p. Summ. cap. 8. qu. 8. §. 8. nec
purè divina nec purè humana sed quasi media another In truth and to speake properly an humane testimony saith a q Aegid de Conick disp 9. dub 5 Conc. 2. Quantumvis Ecclesia dirigatur infallibili Sp. S. assistentiâ atque ita ejus testimoniū nitatur suo modo authoritate divinâ atque ab ea firmitatem accipiat tamen non est verè propriè testimonium sive verbum revelatio Dei sed propriè est testimonium humanum Ergò illud nequit esse objectum formale fidei Theologieae consequenter haec nequit in illud tanquam in suum objectum ultimò resolvi third who thereupon well inferres that therefore the voyce of the Church cannot be the formall object of divine faith or that where-into it is lastly resolved The Church then is onely the first inducer to beleeue and the watchman that holdeth out the light in open view and presenteth the shining beams thereof to all that haue eyes to discerne it but the principall motiue and last object of beliefe is the divine authority of Scripture it selfe And that Scripture is of divine authority the beleever sees by that glorious beame of divine light which shines in r Bellarmin de verbo Dei li. 1. c. 2. Certissimas divinas esse Scripturas quae Propheticis Apostolicis literis continentur nec humana inventa sed divina oracula continere testis est ipsa Scriptura O. rig de Princip l. 4. c. 1. Quòd ipsae divinae Scripturae sint divinitùs inspiratae ex ipsis divinis Scriptuis is ostendemus Salv. Massil l. 3. de Gubern mox a◠initio Alia omnia id est humana dicta argumentis ac testibus egent Dei autem sermo ipse sibi testis est quia necesse est quicquió incorrupta veritas loquitur incorruptum sit testimonium veritatis Scripture by many internall arguments found in the letter it selfe though found by the helpe and direction of the Church without and of grace within Herein the Church leades but the Scripture resolues The Ministery of the Church as a Candlestick presents and holds out the light but this supposed there is in the Scripture it selfe * 2 Pet. 1. 19. light sufficient which though blinde * 1 Cor. 2. 14 sensuall mindes see not yet the eye of reason cleared by grace and assisted by the many motiues which the Church useth for enforcing of her instructions may discover to be divine descended from the father fountaine of light To this light the Church addes nothing at all but onely points at it directs us to it disposes and prepares us for it introduces it as the dawning of the morning doth the cleare Sunshine So farre as any Church walks in this light and carries it with her we may safely follow her if she bring a divine word for her warrant she must be beleeved But if her propositions or doctrines be meerely voluntary her owne and not according to that word there Es 8. 20. is no light in them neither can her authority make such doctrines proper objects of divine faith An Object how sensible soever it be in it selfe yet it doth not actually moue the Sense unlesse it be conveyed applyed to it by some Meane So here God hath appointed an ordinary outward meanes to present and propound divine verities to our faith and this ordinary means wee grant is the Church to which wee willingly attribute these two excellent uses in that imployment 1. of a witnesse testifying the authority and sence of the Scriptures unto us 2. of Gods instrument by whose ministery in preaching and expounding the Scriptures the Holy Ghost begets a divine faith in us But in that assent which wee yeeld unto the mysteries propounded and delivered by the Church though the Church be one cause to wit inductiue or preparatiue s Gretser Append. 2. ad lib. 3. Bellar. de verb. D. Col. 1514. principaliter Scripturis fidem habemus propter divinā revelationem at ob Ecclesiae authoritatem non aliter quā ut ob conditionem sine qua non Et infra Sacris litetis assensum prae bemus primariò ob divinam revelationem secundariò ob Ecclesiae testimonium without which men ordinarily do not beleeue yet it is not the principall or finall upon which wee lastly depend The chiefe principle or ground on which faith rests and for which it firmly assents unto those truths which the Church propounds is divine revelation made in the Scripture Nothing lesse then this nothing but this can erect or qualifie an act of t Becan Sum. tract de fide ca. 1. q. 2. §. 9. Assensus qui nititur authoritate Ecclesiae non est assensus fidei Theologicae sen divinae sed alterius inferioris ordinis super naturall faith which must be absolutely undoubted and certaine and without this faith is but opinion or persuasion or at the most an acquired humane beliefe This power in the Church to instruct her children in the faith according to Scripture which is her ground and rule from which she may not depart we willingly admit But we cannot yeeld that the present Church hath an absolute or unlimited authority to propound what she pleases or an infallible assistance in all her propositions which is our Mistakers meaning and the new doctrine of some of his Masters Who teach 1. that the authority of the Church is absolute not depending on Scripture but on which the Scripture it selfe and so our whole faith depends The words of u Bellar. de effect Sacram. lib. 2. cap. 25. §. tertium testimonium Bellarmine are remarkable If saith he we take away the authority of the present Church of Rome and of the Trent Councell the decrees of all other ancient Councels the whole Christian faith may be questioned as doubtfull For the strength of all doctrines and of all Councels depends upon the authority of the present Church And elsewhere againe to the same purpose lest the former words might seeme to haue fallen from his pen unawares w Bellar. de Eccl. mil. lib. 3. cap. 10. §. Adhaec necesse est The Scriptures Traditions and all doctrines whatsoever depend on the testimony of the Church he means that of Rome without which all are wholly uncertaine Here 's a plaine principle of Atheisme For if this be true all the faith we haue of God of our Redeemer of the Scripture of any thing in Religion is all but an ungrounded and uncertaine opinion unlesse the Church confirme it And as the Idols of old Rome could not be consecrated or deified but by consent of the Senate who tooke upon thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. x Chrys in 2. ad Cor. hom 26 in Moral Et Tertul. Apolog cap. 5. Nisi homini Deus placuerit Deus non erit Chrysostome merily speakes to make gods by most voyces So here it seemes our true God and
superfluities A second reason He addes taken from the office of the Church after the Apostles which is not to make new Articles of faith but onely to consigne and deliver those which she hath received Thus Dr Stapleton Briefly their meaning is ours is the same that the whole Militant Church that is all the members of it cannot possibly erre either in the whole faith or any necessary article of it For such an errour must needs dis-unite all the members from Christ the Head and so dissolue the Body and leaue him no Church which is impossible Christ ever hath had and ever shall haue a true Church on earth now a true Church is all one with a Church not erring in the foundation By these reasonable restrictions of this infallibility they giue us a faire and certaine interpretation of all those promises which our Lord hath made unto his Church for his assistance Such promises are intended not to any particular Persons or Churches but onely to the Church Catholique and they are to be extended not to every parcell or particularity of truth but onely to points of faith or fundamentall Thus we are to understand those passages g Joh. 16. 13. John 14. 16. See the judicious Author of the Answ to Fishers Relation of his 3. Confer p. 49. The spirit shall lead you into all truth and shall abide with you for ever Though that promise was directly and primarily made to the Apostles who had the Spirits guidance in a more high and absolute manner then any since them yet it was made to them for the be hoofe of the Church and is verified i◠the Church Universall But all truth 〈◊〉 not simply all but all of some kinde T◠be led into all truths is to know and beleeve them And who is so simple as to be ignorant that there are many millions of truthes in Nature History Divinitie whereof the Church is simply ignorant How many truthes lie unrevealed in the infinite treasurie of Gods wisdome where with the * Deut. 29. 29. 1 Cor. 13. 12. Church is not acquainted How many obscure texts of Scripture which she understands not How many Schoole questions which she hath not and happily cannot determine And for matters of fact it is apparant and h Bellar. l. 2. de Conc. cap 8. §. Respondeo Quidam granted that the Church may erre So then the truth it selfe enforceth us to understand by all truthes not simply all not all which God can possibly reveale but all appertaining to the substance of faith all truth absolutely necessary to salvation That other promise of Christs being with his i Mat. 28 20. unto the end of the world is properly meant as some k Auth. de vocat Gent. lib. 2. cap. 2. Ecce ego vobiscum i. e. nolite de vestra infirmitate trepidare sed de mea potestate confidere qui vos usque ad consummationem saeculi in omni hoc opere non derelinquam praestiturus ut nullâ sevientium crudelitate superemini In mea enim potestate praedicabitis per me fiet ut inter contradicentes interfurentes Abrahae filii de lapidibus suscitentur Ancients truly giue the sence of his comfortable aide and assistance supporting the weakenes of his Apostles and their Successors in their ministery or in their preaching of Christ But it may well be also applyed as it is by l Leo Serm. 10. de Nativ cap. 5. Idem Salvator noster est super coelorum altitudines victor mortis ascendens usque ad consummationem soeculi univer sam Ecclesiam nō relinquens others to the Church Universall which is ever in such manner assisted by the good Spirit that it never totally failes or falls off from Christ For it is so firmely m Math. 16. 18. founded on the Rock that is on Christ n 1 Cor. 3. 11. the onely foundation that the gates of hell whether by temptation or persecution shall not prevaile against it Not prevaile so far as to sever it from the foundation or cleerly to undermine or o Bernard Serm. 79. in Cant. Non deficit genus Christianum nec fides de terra nec charitas de Eccles -que fundata est super petram Petra a. est Christus Bellarmin de Eccles lib. 3. cap. 13. Quòd Ecclesia non possit deficere ostenditur primùm ex Scripturis Math. 16. Super hanc petram aedificabo Ecclesiam overthrow it The Church may erre and dangerously too but every errour destroyes not the Church The whole Church cannot so erre as to be destroyed For then our Lords promise here of her stable edification should be of no value Lastly that prayer of our Saviour for S. Peter p Luke 22. 32. that his faith might not faile in the native sence of the place regarded onely S. Peters person for whom our Lord prayed and obtained perseverance in the grace of God against the strong temptation which was to winnow him above the rest Yet is it very well referred by q Aqu. 2. 2. q. 2. A. 6. ad 3. Ecclesiae Universalis sides non potest deficere Domino dicente Luc. 22. Ego pro te rogavi Petre ut non deficiat fides tua Aquinas to the whole Church which is never so far forsaken by Christ that it should utterly forsake and fall off from him But the faith of the Church cannot be totally corrupted in the Essentialls of it or abolished yet may it be foulely infected with many vile and unworthy additions though not with direct repugnancies In these promises then there is no foundation to support that very vaine and vaste pretension of the Church of Rome who challenges to her selfe an absolute and universall infallibility in all her proposalls For neither do these promises principally respect the Church of Rome and more then the Church of Corinth Ephesus or the like any further or longer then such parts do cleaue and consent to the whole bodie and Spouse of Christ nor hath the Church Universall the like assurance from Christ that she shall not erre in unnecessary additions as she hath for her not erring in taking away from the faith what is fundamentall and necessarie It s comfort enough for the Church that the Lord in mercy will secure her from all capitall dangers and conserve her on earth against all enemies but she may not hope to triumph over all sinne and error till she be in heaven Hay and stubble and such unprofitable stuffe laid on the roofe destroyes not the house whilst the maine pillars are standing on the foundation The Giant in Gath 2. Sam. 21. 20. was a true man though much deformed with superfluous fingers and toes but if one loose any vitall part he is a man no longer There is not so much danger in adding superfluities as in detracting what is essentiall and necessarie That the Church shall never be rob'd of any truth necessarie to the being of
in Religion Now he pretends there is great Unitie in doctrine among his Roman Catholiques With little reason and with as little ingenuitie For certainly if in this point we be not innocent they are much more guilty The truth is that old complaint of Optatus fits our times better then his a Lib. 5. Omnes contentiosi homines sumus there is but too much quarrelling on all sides which exposes our holy faith to the scorne of Infidells and ill beseemes them that pretend as we doe all to serve and follow the Prince of peace But sure the Romanists are not in case to fasten this reproach on us since it will reflect more strongly on themselues who have many more and more weighty Controversies among their owne Doctors then those of ours For our dissensions I have already said enough if not to justifie yet to excuse them To which I now adde by way of just recrimination that they are both for their number and in their nature of farre lesse importance then the dissensions in his Romane Church But our Mistaker answers in the behalfe of his jarring Doctors two things 1. that they differ onely in some schoole-questions of opinion not in matters of faith 2. that they dissent in iudgement onely without breach of charitie But in both the parts of this answer I shall briefly let him see that he is Mistaken His first plea is a very true and reasonable Apologie for our Reformed Churches but not so for his Romane Our controversies are none of them in the substance of faith but onely in disputable opinions not cleerly defined in Scripture wherein learned and charitable men do each one abound in his ow◠sence still keeping the unity of the Spirit in the bond of peace The summe of our faith is the same which we have received from the Apostles We have no◠added any new Articles to the Creed nor do we differ about any of the old ones But they of b Bulla Pii 4. post Concil Trident. Rome have inlarged the Creed of Christians one moity and will needs have the world to beleive many things as points of faith which at the best are but doubtfull opinions among all which there is hardly one wherein themselves do fully agree The c The new title of Cardinalls by the decre of Pope Urban Jun. 10. 1630. See it in the French Merc. Tome 16. pag. 592. most eminent Cardinall Bellarmine in his Controversies against us hath fairly confessed as hath been formerly noted that each opinion almost is controverted amongst themselves A d Contradictiones DD. Rom. Eccl. ex Rob. Bellarmino Autore Joan Pappo Argentorati Ann. 1597. Vide etiam Matthiam 〈◊〉 〈◊〉 Sectis controversiis religionis Papisticae Basil 1565. German Doctor hath collected out of Him their contradictions and set them down in his owne words to the number of 237. and withall a Catalogue of such Romane Writers as Bellarmine himselfe hath contradicted and confuted which contains the most part of Writers in his owne Church famous for learning in later ages Ioannes de Radae hath filled two grosse volumes with the contentions of the Thomists and Scotists And the Dominicans and Iesuites have filled libraries with their quarrells in the matter of Grace and Freewill wherein either side pretends the definition of the Trent Councell for their contrarie opinions It seemes that Councell like the Devill in the old Oracles hath deluded them both with ambiguous sentences Or if the definition be cleare one of the Factions doth obstinately contradict it Why doth not his Holinesse all this while interpose and give out his infallible judgment in the questions If he will not he wants charity towards his owne children if he cannot how is he the infallible Iudge Or is it rather his wary wisedome not hastily to decide Controversies wherein witty and learned men on both sides are engaged * As Widdrington and his followers have done See Widdringtons Purgation against the Popes Decree wherein he was condemned for an Heretique and no child of the Church lest in stead of changing their opinions they should fall to challenge not onely the infallibility but which were more dangerous the authority of their Iudge and in stead of reforming their owne judgement despise his The most capitall point of all others in their new Creed is that of the Popes authority and that obedience which he challenges in spirituall and temporall matters yet of all others they are most at discord among themselves about this point The old doubts are not yet resolved whether he be under or above a Generall Councell and whether he may erre in his definitive sentence some advance him with priviledges above the condition of men Others thinke more soberly of his power and are bold to resist him when they see him abuse it In the Trent Councel the Spanish Bishops stood stoutly for the independency of Episcopall authority and strongly maintained residence to be de jure divino being overborne onely with most voices by the Italian faction The Divines of Venice in the late quarrells of pope Paule the 5. against that State neglected the Popes Interdict so that he was fain with shame enough to revoke his Censures e Voiez la Declaration de l' Assemblee Generale du Clergé de France An. 1625. Very lately the Bishops of France have brought the Regulars of that Kingdome under their jurisdiction notwithstanding their exemptions by the Pope And whereas his Flatterers tell him that he hath either directly as f Carerius Bosius c. some say or indirectly as g Bell. c. others to the same purpose a Tempor all Monarchy over all the earth that all Princes are his vassals and may be deposed when he thinkes fitt that he may dispense with subjects for their oath of Allegeance and license them to take armes against their Soveraignes Many good Catholiques detest these damnable doctrines and have h Barclay Withrington The Divines of Venice confuted them as tending to bring ruine and confusion on all states and in France the seditious bookes of Mariana Bellarmine Becanus Suarez Santarellus and such like containing these horrible Maximes of the Society have been cast into the fire by the hand of the publique Hangman But among their discords there is none more memorable or of greater consequence then that of the two Popes Sixtus 5. and Clement 8. about their vulgar See Dr James his Bellum Papale and Cortuptions of the Fathers part 3. Latin Bibles When the Councell of Trent declared that Translation only to be authenticall there were abroad in the World above 60. severall Editions of it each differing from other Which Sixtus taking into consideration with great diligence and advise of many Cardinals he compared the Copies and out of them all published one which he straitly commanded to be received as the onely true Vulgar by a solemne Bull abolishing all others which did not exactly ad verbum and ad
Hallier and Aurelius in two severall Volumes By them the Author of the Sponge is accused of q Idem Aurelius in libri sui titulo Hallier in Admon ad Lect. p 8. 9. 16. 24. lying ignorance and heresie of prophane scurrilitie of blasphemy and impiety of furious filthy and devillish rayling of unsufferable arrogance c. It were easy to note * The like may be seene in Bzovius and Cavellus their Abbetters about Scotus and Thomas See also Harwartus Chanceler of Bavaria his booke against Bzovius in defence of Lewis of Bavaria against the base lying slanders aspersions cast upon that Emp. by Bzovius more such examples of this Roman Charity if it were worth the while to looke after them The Protestants may well comfort themselves when they suffer under these sharpe tongues which so cruelly lash one another Now further that the Unity of Faith is not impeached nor any discord in Religion induced betweene learned men the ignorant vulgar people although they differ much in the measure of their knowledge and in the manner of their assent to divine verities it will be easily yeelded to the Mistaker And I do not thinke any learned Protestant will denie the great use of that distinction which hath ground in reason and nature betweene explicite and implicite faith for which he contends if it be rightly interpreted and all faith of what kind soever directed upon the proper Object which is holy Scripture and not the Church The best advised of his owne Catholique r Bannes in 2. 2. q. 2. art 8. §. Ultima sententia Tolet. Instruct Sacerd. lib. 4. c. 2. n. 9. ibi Victorellus annot ult Aquin. 2. 2. q. 2. Art 5. in Corp. Divines yeeld that there are some points necessary to be knowne of all sorts necessitate medii in which points implicite faith doth not suffice but expresse particular knowledge is to be joyned to the assent of faith in all them that will be saved This granted we will yeeld that in other s espencaeus in 2. Tim. c. 3. dig 17. p. 119. edit Paris 1564. Alia certè credibilia implicitè in animi praeparatione credant populares quatenus parati sunt credere quicquid Scriptura continet explicitè credituri quum quid eis constiterit in fidei doctrina tradi contineri in secundariis inquam credendis sive in iis quae fidei objecta per accidens vocantur In subtilibus item considerationibus In istis fides simplicium velata atque implicita valeat sufficiátque In iis autem quae fidei per se sunt objecta per quae nimirum homines justi beatÃque fiunt quales sunt superbenedictae Trinitatis incarnation isque Dominicae articuli definitâ opus est adultis explicitâ fide nec sufficeret decantata hodie per Catholicos carbonarii fides matters of great difficulty and not of such absolute necessity a generall infolded or virtuall beleife may suffice to some persons who either want capacity or meanes of better instruction so as they diligently and conscionaby endevour to encrease their knowledge not affecting ignorance and withall carry an humble preparation of mind to beleive distinctly and particularly any truth when it is cleered unto them out of the word of God In this case that of S. Augustin t Contra Epist Fundam cap. 4. is most true not the vivacity or quicknesse of understanding but the simplicity of beleiving doth make the common sort of people most safe In some sence the faith of the best learned Clerkes in the world may truly be said to be an implicite faith For though the assent of faith be more certaine if it be possible then that of sence or science or demonstration because it rests on divine Authority which cannot possibly deceive yet is it also an assent inevident and obscure both in regard of the object which are things u Heb. 11. 1. that do not appeare and in respect of the subject the eye of faith in this state of mortality being dimme and apprehending heavenly things as through w 1. Cor. 13. 12. a glasse darkly Our faith is not yet x 2. Cor. 5. 7. 1. Pet. 1. 8. sight or vision till we be in our heavenly Country And therefore though any faithfull man may apprehend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the revelation of God in Scripture that the Mysteries of our Religion the Trinity the Hypostaticall union and the like are divine and true yet no faithfull man can fully comprehend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason or manner how these Mysteries are true Here y Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. proaem Sancti Apostoli fidem Christi praedicantes quae cunque necessaria omnibus credentibus crediderunt manifestissimè tradiderunt rationem assertionum relinquentes inquitendam De aliis dixerunt quidem quia sint quomodo autem aut undè sint siluerunt Cyrill Hieros Catech. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. de provid lib. 10. sub fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith for beares all curious and bold inquisitions and requires not any distinct knowledge but sits downe involved in an humble and devout ignorance leaving these secrets only to God The things which we dislike in the doctrine of implicite faith as it is delivered by some Roman D Drs are specially two 1. They teach that implicite faith alone and of it selfe may suffice to salvation without any distinct knowledge or explicite faith of any Article in the Creed This is the doctrine of many a Parisiensis Altisiodorensis Summa Rosella fi fides adhibenda fit BanniÌ„ in 2. 2. qu. 2. A. 8. §. Secundâ sententiâ Richardus Mediavill Soto Vega apud Lorin in Act. 10. 2. learned Writers in the Church of Rome if others do them no wrong who hold that it is not necessary to beleive any Article of the faith expressely no not in this time of grace after the cleere publication of the Gospell but that it is enough to beleive all which the Church beleeves So as if a man be demanded whether Christ were borne of a virgine or whether God be one and three in Persons he may answere I cannot tell but I beleive all that the Church beleives and this faith may justifie and save him The modell of this faith is that confession of the Catholique Collier so much memorated and applauded by b Hofius Pighius Staphylus and his Translator Stapleton them as a very good faith and the safest way of beleiveing yea more safe then the meditation and exercise of the Scripture 2. They make this implicite faith to rest it selfe not on the Scripture the onely foundation and rule of faith but on the Church still meaning by the Church not the Church Catholique or any sound member of it but onely the Church of Rome that is the Pope assisted with some few of his Cardinalls and Prelats Wherein the Church of Rome manifestly aimes
h Replique liur 1. chap. 10. Perron calls the faith of adherence or non-repugnance may suffice to wit an humble preparation of minde to beleeve all or any thing revealed in Scripture when it is sufficiently cleared By which virtuall faith an erring person may beleeve the truth contrary to his owne error inasmuch as he yeelds his assent implicitely to that Scripture which containes the truth and overthrowes his errour though yet he understand it not This maine distinction of doctrines whereof we speak hath expresse ground in the Scriptures of the N. Testament Therein the Church of Christ is often called i 1. Tim. 3. 15. 1. Pet. 2. 5. Heb. 3. 5. 6. the Spirituall house of God The foundation of this house is either reall personall or dogmaticall and doctrinall The Reall foundation is k 1. Cor. 3. 11. Eph. 2. 20. Christ the Dogmaticall are l Matt. 16. 16. 18. Heb. 6. 1. those grand and capitall doctrines which make up our faith in Christ that is that m Tit. 1. 4. common faith which is n 2 Pet. 1. 1. alike precious in all beeing one and the same in the highest Apostle and the meanest beleever which the Apostle o Heb. 5. 12. elsewhere calls the first principles of the oracles of God and the p 2. Tim. â— 13. forme of sound words These hold the place of the common foundation in which all Christians must be grounded The materialls laid upon this foundation whether they be sound or unsound are named by S. Paul q 1. Cor. 3. 12. super structions which are conclusions either in truth or in appearance deducible from those principles Concerning all which superstructures the generall rule is that the more neere they are to the foundation of so much greater importance be the truthes and so much more perilous be the errors as againe the further they are removed off the lesse necessary doth the knowledge of such verities prove to be and the swarving from the truth lesse dangerous It is cleere then that some points are fundamentall others not so But here all Protestants are defied by the Mistaker not onely particulars but in corps their Colledges Universities all or any of them dared to give him in a list or Catalogue of fundamentall points So high a Challenge in a subject of this nature might better have beseemed his betters some Cardinall rather then a * See Char. Mist pag. 1. Cavallier It seems the man thinks excellently of his owne learning and judgement and that conceit fills him with this courage But his strength is not answerable They that have tried it say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prudent Vlysses in r Iliad ss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ad Ther 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer gave good counsell to some busie persons that were forward to meddle in matters beyond their Spheere the Mistaker stands in neede of it and may do well to follow it By fundamentall points of faith for of them alone the Mistaker expresly speakes in this discourse we understand as hath been noted not the necessarie duties of Charity which are comprehended in the Decalogue nor the necessarie acts of hope contained in the Lords prayer there beeing the same object both of our prayers and of our hope though both these vertues of Charity and Hope are fundamentally necessary to the salvation of Christians but we meane those Prime and Capitall doctrines of our Religion which make up the holy Catholique and Apostolique faith once for all delivered to the Saints which faith is the same which Jude 3. the Church received from the Apostles the Apostles from Christ Christ from God as Tertullian speakes that faith which essentially constitutes a true Church and a true Christian These fundamentalls are all contained in the rule of faith which rule being cleerely but diffusedly set downe in the Scriptures hath been afterwards summed up and contracted into the Apostles Creed either by the Apostles themselves or by the Church of their times from them This Creed taken in a Catholique sence that is as it was further opened and explaned in some parts by occasion of emergent Heresies in the other Catholique Creeds of Nice Constantinople Ephesus Chalcedon and Athanasius is said generally by the Schoolemen and Fathers to comprehend a perfect Catalogue of fundamentall truths and to imply a full rejection of fundamentall heresies and hath beene received by Orthodox Christians of all ages and places as an absolute summary of the Christian faith For proof wherof we will first argue ad hominem and teach the Mistaker how to esteeme of his Creed out of his own Masters whom he will not distrust or gainsay Begin with the a Concil Trident Sess 3. Symbolum Apostolorum est principium illud in quo omnes qui fidem Christi profitentur necessariò conveniunt ac fundamentum Ecclesiae firmum ac unicum Councell of Trent The Apostles Creed is that principle wherein all that professe the faith of Christ do necessarily agree that being the firme and onely foundation of the Church The b Catec Trident pag. 13. ac 14. Apostoli hanc Christianae fidei ac spei formulam composuerunt veritatis summa ac fundamentum primò ac necessariò omnibus credendum Catechisme of Trent to the same pupose The Apostles composed this profession of Christian faith and hope as a summary and foundation of that truth which is necessarily to be beleived of all c Azor. par 1. lib. 8. cap. 5. Symbolum Apostoâ—orum est brevis fidei complexio ac summa omniuÌ„ credendorum veluti nota quaedam signum quo Christiani homines ab impiis infidelibus qui vel nullam vel non rectam Christi fidem profitentur discernendi ac internoscendi sunt Huic Symbolo addâ—ta sunt alia duo Nicaenum Athanasianum ad uberiorem explicationem fidei Azorius This Creed briefly comprehends the faith and all things to be beleived is as it were a signe or cognisance whereby Christian men are differenced from the ungodly and misbeleivers who have either no faith at all or hold not the right faith To this the other Creeds of Nice and Athanasius were added onely for further explanation d Jacob. Gordon Hunt Controv 2. cap. 10. num 10. Regula fidei continetur expressè in Symbolo Apostolorum in quo continentur omnia prima fundamenta fidei Neque enim adeò obliviosi fuerunt Apostoli post acceptum Spiritum S. ut in Symbolo fidei quod omnibus credendum tradiderunt praetermittereÌ„t primum praecipuum fidei fundamentum Huntley a Scottish Iesuite The rule of faith is expressely contained in the Apostles Creed wherein are contained all the prime foundations of faith For the Apostles were not so forgetfull as to omit any fundamentall point in that Creed which they delivered to be beleived by all Christians e Greg. de Val. in 2. 2. disp 1.
regula posita est cedat turiositas fidei Nihil ultrà scire est omnia scire This rule ordained by Christ is not questioned by any among us but by heretiques Valentinus Marcion and the like All beyond and beside this rule is but curiosity and exercise of wit The faith which saves consists in this rule Let curiosity yeeld to faith to know no more is to know all And a little d Ibid. cap. 8. Hoc primùm credimus nihil esse ultrà quod credere debeamus before This first of all we beleive that no more ought to be beleived as necessary to all e In Symb. initio fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius of his Creed received by the Catholique Church This is the sound Catholique faith If this be the Catholique faith then it is not onely a peece or parcell of it then there is no part of the Catholique faith besides or beyond this more or lesse then this The Fathers of the f Patres Concilii Chalced. Act. 5. in fine post recitata Symbola 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalcedon Councell The Symbole is sufficient to the perfect knowledge and confirmation of piety Gregory the g Nazianz. Orat. 52. init 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine It is a short breviary or boundary or rule of the faith and sence of Christians h Cyril Hierosol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. Symbolum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iterum Cat. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill of Hierusalem It is the summe of all necessary doctrines Againe That no soule might be lost through ignorance we have all the doctrine of faith comprized within the little compasse of the Creed which we must carefully conserve as the onely provision for our journey towards heaven regarding no other for point of beleife For herein are collected out of all the Scriptures the most usefull maine articles of our Religion and as a small graine of mustard seed containes within it selfe many branches so doth the Creed in a few sentences all the substance of godly knowledge revealed in the old and new Testament i Cyril Alexandr in Ep. ad Joan. Antioch cÃtatus à Marco Ephesio in CoÌ„cil Florent Sess 5. statuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other Cyrill of Alexandria It is utterly unlawfull any way to alter by adding detracting one word or Syllable in the holy Creed k Epiphan in Exp. fideâ— Cath. num 19. exedit Petau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanus This confession is the pillar or foundation of truth our life our hope and the assurance of our immortall happinesse l Hil. ad Constan Aug. post confessam juratam in baptismo fidem noÌ„ oportet quicquaÌ„ aliud vel ambigere vel innovare Et mox Tutissimum est primam ac solam EuangelicaÌ„ fidem coâ—fessaÌ„ in baptismate intellectámque retinere Hilary of Poictiers After that faith which we all confessed and avowed in our Baptisme it is not fit to adde or innovate or doubt of any thing It is the safest course for all Christians to retaine constantly that first and sole confession of Evangelicall doctrine m Hier. ad Pam. Ep. 61. c. 9. In Symbolo fidei spei nostrae omue Christiani dogmatis Sacramentum concluditur in Prov. c. 2. lit 1. Fides dominica in Symbolo continetur quam se die baptismatis servaturum quisque promittit Hierome All the holy doctrine of Christianity is concluded within the Creed which is the profession of our faith hope which we all promised to keepe at our Baptisme n August de Symb. ad Catech lib. 3. c. 1. Noveritis hoc Symbolum esse fidei Catholicae fundamentum super quod aedificium surrexit Ecclesiae constructum manibus Apostolorum Prophetarum Idem August de Tem. Serm 115. Symbolum comprehensio est fidei nostrae atque perfectio simplex breve plenum ut simplicitas consulat audientium rusticicati brevitas memoriae plenitudo doctrinae totius Catholicae legis fides Symboli colligitur brevitate Serm. 119. Symbolum est breviter complex a regula fide ut mentem instruat nec oneret memoriam Serm. 131. Doctrina Symbols virtus est Sacramenti illuminatio animae plenitudo credentium breve est verbis sed magnum est Sacramentis parvum ostendens imminutione latitudinis sed totum continens compendio brevitatis exiguum est ut memoriam non obruat sed diffusum ut intelligentiam supercedat confirmans omnes perfectione credendi desiderio confitendi fiduciâ resurgendi Quicquid praefiguratum est in Patriarchis quicquid nunciatum est in Scripturis quicquid praedictum est in Prophetis totum hoc breviter Symbolum in se continet Eadem verba repetit Serm. 181. Serm. 181. Sancti Apostoli certam regulam fidei tradiderunt quam Symbolum vocaverunt per quam credentes Catholicam tenerent unitatem per quam haereticam convincerent pravitatem Illi enim in diversa ituri normam priùs sibi futurae praedication is in commune statuerunt ne diversum vel dissonum praedicarent his qui ad fidem Christi invitabantur arque hanc it a credentibus dandam esse regulam instituerunt Ambros Serm 38. de Iejun quadrag ad fin Duodecim Apostolorum Symbolo fides sancta concepta est qui velut periti artifices in unum convenientes clavem coelorum suo consilio conflaverunt Clavem enim quandam ipsum Symbolum â—ixerim per quod reserantur diaboli tenebrae ut lux Christi adveniat Ruffinus in praefat ad expos In his verbis Symboli Sp. S. nihil ambiguum nihil obscurum nihil à reliquis dissonans providit poni Apostoli enim discessuri breve istud futurae praedicationis unanimitatis fidei suae indicium fidei normam munimentum turrim in commune constituunt atque hanc credentibus dandam esse regulam statuunt Hoc indicium est seu tessera per quam agnoscitur is qui Christum vere secundùm Apostolicas regulas praedicat In Ecclesia urbis Romae mos servatur antiquus eos qui gratiam baptismi suscepturi sunt publicè i. e. fidelium populo audiente Symbolum reddere utique adiectionem unius saltem sermonis eorú qui precesserunt in fide non ad mittit auditus 〈◊〉 Rom. Epist 1. ex versione Ruffini ad med Apostoli discedentes ab invicem Symbolum condiderunt ut hance regulam per omnes gentes praedicarent summam totius fidei Catholicae recensentes in qua integritas credulitatis ostenditur Cunctis credentibus quae continentur in praefato Symbolo salus animarum vita perpetua bonis actibus praeparatur Leo. Ep. 13. ad fin Symbolum brevis est perfecta confessio instruct a munitione coelesti ut omnes haereticorú opiniones solo ipsius possint gladio detruncari Cujus Symboli plenitudineÌ„ si Eutyches puro simplicivoluisset corde concipere in nullo deviaret ib. Singulare est Sacramentum