Want of charitie iustly charged, on all such 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 ... Potter, Christopher, 1591-1646. This text is an enriched version of the TCP digital transcription A09869 of text S4420 in the English Short Title Catalog (STC 20135.3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 394 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A09869 STC 20135.3 ESTC S4420 24370646 ocm 24370646 27596 2240939822

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 Early English books online. (EEBO-TCP ; phase 2, no. A09869) Transcribed from: (Early English Books Online ; image set 27596) Images scanned from microfilm: (Early English books, 1475-1640 ; 1823:15) Want of charitie iustly charged, on all such 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 ... Potter, Christopher, 1591-1646. [24], 128, 120 p. Printed by the printers to the University, Oxford : 1633. "Charity mistaken" was written by Matthew Wilson under the name of Edward Knott.--Cf. NUC pre-1956 imprints. Signatures: [star]⁴ 2[star]⁸ A-H⁸ a-g⁸ h⁴. Numerous errors in paging. Marginal notes. Imperfect: tightly bound with some loss of print. Reproduction of original in the Harvard University Library. Includes bibliographical references. eng Knott, Edward, 1582-1656. -- Charity mistaken. Catholic Church -- Controversial literature. eebo VVant of charitie iustly charged, on all such Romanists, as dare (without truth or modesty) affirme, that Protestancie destroyeth salvation. In answer Potter, Christopher, 1633 274 66632 464 0 0 0 0 0 69.64 D The rate of 69.64 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2010-11 Assigned for keying and markup 2010-11 Keyed and coded from ProQuest page images 2011-01 Sampled and proofread 2011-01 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

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 . Whosoever 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 from 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 . Wherein 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 from 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 decrees of the Church , ) that properly makes the Heretique . The Heretiques , recounted by S. Augustine , Epiphanius and Philastrius in their Catalogues , were condemned , not so much for their errours , ( which were many ofthem not very materiall , ) as for their contempt of the Church . S. Cyprian and the Donatists differed not in the matter of their errour ; but the obstinacy of the Donatists , and their disobedience to the Church made them to be condemned for Heretiques , when S. Cyprian was absolved , because the Church in his time had not declared her selfe . And in the like manner the Novatians were condemned , on the same grounds .

Answer , Sect. 4.

OF the nature of Heresie . The Church may declare & convince an Heresie , but cannot properly make any Doctrine Hereticall , unlesse it be such in the matter of it . The words Heresie , and Heretique very ambiguous . How commonly used by the Ancients . Of their Catalogues of Heretiques . S. Cyprian ( though erring in the point of Rebaptization , ) justly absolved from Schisme and Heresie . The Donatists guilty of both . And the Novatians of Schisme .

Charity mistaken . Chap. 6.

AGaine , the onely right ground and true infallible motiue of faith ( by which it is produced , and on which it relyes ) is the revelation of God , and the proposition of his Church . He therefore who beleeves not every particular Article of Catholique Doctrine , which is revealed and propounded by Almighty God and his Church , ( which Church is absolutely infallible in all her proposalls , ) doth not assent to any one ( even of those which he beleeves ) by divine faith ; because he assents not upon the onely true and infallible motiue . An assent not grounded on this , is no supernaturall divine faith , but onely an humane suspicion , or opinion , or persuasion . And such is the faith of Turkes , Iewes , Moores , and all Heretiques , & particularly of the Protestants .

Answer Sect. 5.

DIvine revelation , the principall motiue & last object into which faith supernaturall is resolved . The testimony and ministery of the Church is of great use for the begetting of faith . But the Church hath not an authority unlimited and absolutely infallible in all her doctrines , as Some Romanists pretend . Others of them reasonably & fairly limit the Churches infallibility . The Church Vniversall infallible in fundamentall doctrines . Not so in points of lesser moment . The Mistaker cannot say what he meanes by the Church , whereof he sayes so much . Of the Church represented in Generall Councells , of which We speak and thinke more honorably then doe our Adversaries . Yet we thinke them not absolutely infallible . Of the Pope whom they call the Church virtuall . How his Flatterers speake of his authority . No Roman Catholique can be assured of his infallibility , which is ( at the most and best ) but problematicall , by their owne principles .

Charity mistaken . Chap. 7.

PRotestants object , that Roman Catholiques are not at unity among themselves , as appeares by many questions wherein their Writers are at variance . Answer . Catholique Doctors differ onely in matters of Opinion , not decided by the Church , not in any point of Faith . And besides , their differences are all fairely carried , without any breach of Charity . If it be againe objected , that learned Catholiques beleeue more then the unlearned . Answer . This hinders not their Vnitie . It suffices the Vulgar to beleeve implicitly what the Church teaches . And by vertue of such implicite faith a Cardinall Bellarmine , and a Catholique Collier are of the same beleife .

Answer , Sect. 6.

DIssentions in the Church of Rome of greater importance then any among the Reformed . They differ not onely in Opinion , but in matters of their Faith . As about the Popes authority : and the Popes themselves about their vulgar Latine Bibles . Discords among Them uncharitably pursued . Some patterns of their mutuall bitternesse and revilings , Implicite faith , in some points , and in some persons admitted . What it is which we dislike here in the doctrine of some Romanists .

Charity mistaken . Chap. 8. 9.

THe Protestants pretend to be at unitie with the Ancient Church , with the Lutherans , and even with Roman Catholiques in fundamentall points . That distinction ( so ordinary with them ) betweene fundamentall points and not fundamentall , is vaine , & without ground . No Protestant Writer , none of their Vniversities , Colledges or Societies of learned men amongst them , can or dare define , what doctrines are fundamentall , or give us in a List or Catalogue of Fundamentalls . Some say they are contained in the Creed . But those men may be ashamed of that opinion ; seeing in the Creed there is no mention of the Canon of Scripture ; or of the number or nature of the Sacraments ; of justification , whether it be by faith alone , or by workes ; or of that doctrine of devills , forbidding marriage & meats ( which was the doctrine of the Manichees , and not of Roman Catholiques , as Protestants perversly affirme : ) and finally since there is such great differences between them and us about the understanding of the Articles of Christs Descent into Hell , of the holy Catholique Church , and the Communion of Saints . Others say , the Booke of the 39 Articles of the Church of England , declares all the fundamentall points of faith . But that also is most absurdly affirmed . That Booke declares onely ( and that in an extreamly confused manner , ) what the Church of England beleeves in most things . And in many Controversies betweene them and us , it speakes obscurely , not touching the maine difficulty of the questions . As in the points of the Visibility and infallibility of the Church , of Freewill , and of the Canon of Scripture .

Answer , Sect. 7.

THe distinction between doctrines fundamentall and not fundamentall avowed as most necessary . It hath ground in reason , and in Scripture . The Creed of the Apostles ( as it is explained in the later Creeds of the Catholique Church , ) esteemed a sufficient Summary or Catalogue of Fundamentals , by the best learned Romanists , and by Antiquity . The Mistakers exceptions to the contrary answered . As also his exceptions against the Confession of the Church of England . The Conclusion .

ANSWERE TO Charity mistaken .
Charity mistaken . Chap. 1. & 2.

ROmane Catholiques judge , that Protestancy vnrepented of destroies saluation . For this judgement the Protestants charge them with want of Charitie . This charge ( saith the Mistaker ) is 1. improbable , 2. vntrue .

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 Captiues , prouiding for Orphanes , &c. and to their soules , by conuerting of heretiques and infidels , by teaching the ignorant , by directing the scrupulous with bookes of Cases of Conscience , &c. Charitable to very Protestants : their heresies onely are condemned ; and it is not said that they sinn● against the holy Ghost , because they may be conuerted to the faith , reconciled to the Church , an● so may be saued .

Answere , Sect. 1.

SOme Romane Catholiques judge charitably of the Reformed . Iesuiter● furious and destructiue in their censures , against all that are not of their faction . That faction ( infamous for their cruelties ) charged with want of Charitie , not the Catholique Church . The Catholique Church and the Romane ignorantly or cunningly confounded . The Catholique truely 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 Infidells . Though we entirely professe and embrace the Catholique faith in all the parts of it .

ROmane Catholiques affirme that Protestants cannot bee saued . It matters not much what Romane Catholiques affirme . They can affirme much more then they can proue , many dreames and fancies are at this day affirmed to be Catholique verities ; and affirmed with great confidence . For want of truth is vsually attended with want of modesty . None so forward to affirme as they that haue least reason for their affirmations . But strong affirmations are but weake proofes . In the meane while , the boldnesse of these Dogmatists in affirming so many things in Religion vpon so feeble grounds , hath miserably distracted Christendome , and lost vs the peace of the Church .

But doe all Romane Catholiques affirme this ? So the Mistaker seemes to implie by his indefinite assertion . But sure the man is much mistaken . It is indeed an old tradition in the Popes Court , & one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maximes of the Iesuiticall Cabale , subesse Romano Pontifici est de necessitate salutis , that none but perfect Papalins can be saued . But all Papists are not Courtiers , nor as yet , I hope , fully Iesuited ; without doubt , many learned and moderate men liuing in the outward Communion of that Church ( among the French , Venetians , and elsewhere ) doe beleeue , that it is possible enough for Protestants to be saued , since they beleeue in Iesus Christ , though they beleeue not in the Pope . Many of them haue said so much in effect , & many more would happily say more , if they might speake freely . But though their thoughts are free , their tongues are not . Yet the Mistaker beleeues his masters the Iesuits , who haue told him , that God will exclude out of heauen all sorts and sects of men , that are not ( as themselues ) fully and furiously Romanized .

No Protestant can be saued ! Here is a quicke purging Index for the Booke of Life . Woe were it with mankinde , if the Fathers of the Society had the keeping of that Booke . Their sponge would quickely make it a blotted Catalogue . Out , into hell , must all , but themselues , and their disciples : so many as will not worship the I doll at Rome . But our comfort is , these men shall not be our Iudges at the last day . Thankes be to God and our Lord Iesus Christ , we shall stand or fall to our owne Master , in whom we beleeue , whom we desire to obey , and whose we are : who will blesse vs the rather for their vniust maledictions and censures . These Fathers may doe well ( and so may their children and clients ) who are so fierce in passing such capitall sentences against vs , to looke well to their owne finall great accounts . What will become of them God onely knowes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and to his judgement we leaue them . Onely this we know that hee shall haue judgement Iam. 2. 13. without mercy , that hath shewed no mercy . And sure , it will goe hard with them if that be true which the prudent Cardinall d'Ossat ( lieger for K. Henry IV. in the Epist. 8. ● Villeroy . Court of Rome ) collected from their wicked doctrines and practises , that ( notwithstanding their great pretensions of zeale , yet indeed ) they beleeue neither in Iesus Christ nor the Pope . For whatsoeuer he be , Tros Tyriusue , Catholique or Heretique , if their Generall haue him in a jealousie , hee must bee cut of from Earth and Heauen . Witnesse Henry the Great of France , who , after his conversion to the Pope , was strucke first in the mouth by one of their Disciples , and at last in the heart by another . And in that See Anticoton . black Powder plot ( the eternall shame of Popery ) for the advancement of the Catholique cause , Papists and Protestants both together , ( since they could not be seuered , ) pell mel must all bee blowne vp . And that by the warrant and advise of these conscientious Casuists , the Fathers . But happily , though they meant to kill their friends in that massacre , yet they meant afterwards to put them in the Kalender ; intending first to martyr , then to worship them , which had beene honour and recompence sufficient for their slaughter . But for all Protestants , dying there or elsewhere , they are sent packing to Hell : for their doome is , no Protestant can be saued .

But why may not a Protestant be saved ? There is no good Protestant , but ( for matter of practice ) hee a a Nehem. 1 11. desires to feare Gods name , b b Hab. 6. 1. repents for sinnes past , and for the time to come hath a sincere c c Act. 11. 23. purpose of heart to cleau vnto the Lord , d d Heb. 1● 18. willing in all things to keep a good conscience and to liue honestly , obeying God in all his Commandements , so far as humane frailtie will permit : and ( for matter of faith ) he beleeues entirely the Scriptures , the Catholique Creeds , and whatsoever the Catholique Church in all ages hath beleeued as necessary to salvation . All Papists in the world shall never be able to proue the contrary : Eyther that we walke not according to these rules , or that so walking mercy and peace shall not be upon vs , as upon the Israel of God . Nay , since we are no further departed from the present Romane Church ( as our late most learned Soueraigne K. Iames professed ) then shee her selfe is departed from Scripture , from Antiquitie , and from her selfe in her best times : shee is most vncharitable in condemning vs to Hell , because we refuse to yeeld a blind obedience to her new dictates . And the same damnatorie sentence which shee darts against vs , involues equally and alike all truely Catholique Christians in the world , with whom in substance we fully consent . Surely in this furious rashnesse and rigor , there is nothing of that sweet vertue of Charity , which e e 1. Cor. 13 , 4. 5. 6. S. Paul describes by other properties , quite contrary to these . But this is the wont of factious Zelotes , to hate and damne all that approue not their fantasies : and this angry vnmercifull passion they call Zeale to the holy cause , and that which is meere malice must passe for pure Charity .

So it fares with the Mistaker and his fellowes the Iesuiters . They take it ill that we charge them with want of Charity ; when in their hopes and desires ( for , blessed be God , they can doe it no otherwise ) they barre vs out of Heauen . It seemes , they would haue vs patiently to receiue their bloudy sentence of damnation , and though they pronounce it against vs without authority and without reason , yet wee must beleeue it is not without Charitie . But he much mistakes Charity and the Iesuites , who can beleeue them to be Charitable . Nay he must be a stranger in Europe & in the world , who can beleeue it . Their owne Catholiques in France beleeue it not , where the f f Voiez ●e Mercure Iesuite . 1. part . Vniversitie of Paris ( in the name of all the others in that kingdome ) hath not long since challenged aboue 30 Iesuites , to haue published execrable doctrines , ( touching the killing of Kings , and absoluing subjects from their allegiance ) tending to the ruine of mankind and confusion of all gouernment : and many of their bookes of this argument , by publique arrest of the Parliament of Paris , haue beene condemned to the fire . And for this reason the whole g g Hist. Interd . lib. 3. Senate of Venice , ( not one man of that great Body dissenting ) did by decree chase these men out of their Dominions into perpetuall banishment , because , the Iesuites haue beene the Authors and Instruments of all tumults , seditions , confusions , and miseries hapning in these times , in all Kingdomes and States of the world . And for vs Protestants , the innumerable massacres of our Brethren in France , the Netherlands , and elsewhere , the barbarous treasons plotted against our late Soveraignes and this state of England , are demonstrations sufficient of their burning Charity towards vs . But all their other cruelties are but milde in comparison of this doctrine , which pursues our soules after death into the neathermost pit .

Yet the Mistaker thinkes this may bee affirmed with Charitie . For it is improbable the Catholique Church should want Charity : Most true ; not improbable only but meerely impossible , the Catholique Church should bee without Charity . Far be it from vs to lay this vnjust and vnworthy charge vpon our deere Mother , the Catholique Church . Charity is the ligament which connects both that whole mysticall Body vnto Christ her glorious Head , and each seuerall member one to another . The good spirit of truth and loue ever assists and animates that great Body . This Mother of all Christians we honour as her dutifull Children , and are well assured of her blessing . We accuse not Her for want of Charity ( shee giues no cause : ) but that proud and curst Dame of Rome , who takes vpon her to revell in the House of God , to let in and cast out at her pleasure , pretending that shee alone is the Mother and Mistris in that House , vsurping and confining all the priviledges of the Catholique Church to her selfe alone . A pretension void of colour , and against the principles of reason , which forbids to confound a part with the ●hole . Though shee haue many waies ●aid the Harlot , and in that regard de●erved a bill of divorce from Christ , & ●he detestation of Christians ; yet for ●hose Catholique verities which she re●aines , wee yeeld her a member of the Catholique , though one of the most vnsound and corrupt members . In this sense the Romanists may bee called Catholiques . But that the Roman Church ●nd the Catholique are all one , is a very vaine and absurd imagination , vnknowne h h That the Roman Church was anciently esteemed a Topicall or particular Church distinct from others , and in and vnder the Vniversall , may appeare by Ignatius in tit . epist. ad Rom. Eccles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ambros. Epist. 83. ad med. Post Aegyptorum supputationes & Alexandrinae Ecclesiae definitionem , Episcopi quoque Romanae Ecclesiae meam adhuc expectant sententiam , quid existimem de die Paschae . Innoc. ad Victricium Epis. Rothomag . ●initio . Quia Romanae Ecclesiae normam magnoperè postulâsti , advertant Ecclesiarum regionis vestrae populi , qualis servetur in vrbis Romae Ecclesijs disciplina . Caelestinus Episc. Rom. Epist ad Ioan. Antioc . ap. Binn . in Concil. Ephes. Gr. lat ▪ par. 1. § 20 pag. 143. Asserat se ( Nestorius ) fidem tenere , quam secundum Apostolicam doctrinam Romana ▪ & Alexandrina , & Catholica Vniversalis Ecclesia tenet . Nicolaus PP . 1. Epist. 8. ad Michael . August . ad fin . Imperatores ( Nero , Diocletia●us ) persequuti sunt Ecclesiam Dei & maximè Ecclesiam Romanam . Idem . Epist , 70 ad Hincmarum , & caeteros Galliae Episcopos . Conantur Graeci tam nostram specialiter ( Romanam , ) quam omnem , quae linguâ latinâ vtitur , Ecclesiam reprehendere , quòd jejunamus in Sabbatis , &c. Et paulo post . Opprobria haec vniversali Ecclesiae , in eâ duntaxat parte , quae latinâ vti dignoscitur linguâ ingeruntur . Innocent. 3. lib. 2. Epist. 200. ad Ioan. Patriarch . Constantinopol . Dicitur Vniversalis Ecclesia , quae de vniversis constat Ecclesiis , quae Graeco vocabulo Catholica nominatur , — Ecclesia Romana sic non est Vniversalis Eccles●●● sed par● Vniversalis Ecclesiae . to Antiquity , still loosly & miserably begged by the Mistaker & his fellowes , without offer of proofe . Catholique-Roman is in true interpretation vniversallparticular : which are tearmes repugnant , that cannot be equalled . The latter restraines & cuts off from the former : and therefore to conclude the Catholique Church within that of Rome , is to alter the name and nature of it , & hee that will be only a Roman must cease to be a Catholique .

It is not then the Catholique Church that we charge , or that charges vs , but the Roman . And therefore all the discourse of our Mistaker touching the great charities of the Catholique Church to her children , is very roving and impertinent , winde and words without substance . All confesse , that she diffuses her selfe in all acts of charity after all imaginable sorts . So doe her severall members , the particular Churches . They of the Reformation , and especially this of England , as amply and bountifully as any in the World ; and much more effectually and to better purpose then that of Rome . It hath beene publikely avowed by some , and cannot bee deni'd by a modest Adversary , that hard●y any age in former times may compare with this of ours , ( since this Church was happily purged from Popery , ) for publique expressions of charity . In so few yeares , hardly ever so many Churches or Chappells built and beautified for Gods service , so many Colledges , Schooles , Libraries , Hospitals , erected and endowed for the honour of learning , and reliefe of the necessitous . And for the other part of charity , which is spirituall , regarding the worship of God and the conduct of soules to their eternall happinesse ; never did any Church afford more plentifully the meanes of grace , nor more abound with all helpes and advantages of piety , then this of ours . The word of God is diligently preached amongst vs , the Sacraments of Christ reverently administred , abuses in both are remoued , the two extreames of Religion , Superstition and Prophanenesse are avoided . The ignorant are instructed , the disorderly admonished , comforts are applied to the afflicted , terrours to the impenitent , censures and punishments to the obstinate . In our Leiturgy , policy & ceremonies , in the government of our Prelates , in the dil●gence of inferiour Pastors , in the who●● face of our doctrine and discipline , we● haue a most neere and faire resemblan●● of reverend Antiquity : all tending to th● gaining of soules to Christ , and to guid● them in the way of peace .

In the Church of Rome appeares bu● little of this true Charity , even toward her owne Children . Indeed , shee bring● forth children vnto God by her baptisme , but then poisons them in thei● breeding . When they aske for bread she giues them a stone , and serpents in stead o● fishes . To the word of God shee adde● and equalls her owne traditions , shee reads vnto them that word , but in an vnknowne tongue : teaches them to pray , but in latine , which they vnderstand not : directs them to call vpon God , but withall vpon Saints and Angells : to worship God , but also dumbe blockes and Images . She sends them to Legends and pictures for much of their instruction : and for direction of their conscience to such Casuists , as their i i Aurel. Sorbonicus in vindicijs contra Loemelij Spong . nuper editis pag. 516. 517. Omnium maximèintolerandi suntilli Theologiae moralis , Institutionum moralium , moralium Praeceptorum , — . — compilatores , penè omnes Iesuitae inter quos Th. S. edidit densum opus de Matrimonio , opus non gloriandum sed pudendum ; tam immani curiositate , tam invisa in rebus spurissimis , & infandis , & monstrosis , & diabo●icis perscrutandis sagacitate horrendum , vt mirum sit pudoris alicujus hominem ea sine rubore scripsisse , quae quivis mode stioris ingenij vix sine rubore legat . Portenta ista sunt , non Scripta● animorum insidiae , non mentium subsidia ; incentiva libidinum , schola flagitiorum , non honestae disciplinae , non scientiae Christianae instrumenta . insoelix scientia quae omnes perdere , paucos juvare nata est . Quae circ● sordes & sterquilinia volvenda & revolvenda volutatur . owne men say to haue dishonoured Christian Religion with their abominable lessons . She feeds them with a dry communion , and bids them obey Iesus Christ & the Pope if they will be saued . Shee hath also her Bishops , Priests , Masses , Monkes , Monasteries , &c. but such as haue nothing almost common with those of the Primitiue times , saue only their names . In briefe , with all possible artifices , shee labours to keepe her poore Laity hoodwink't in ignorance : for blind men are more tractable and obedient vnto their leaders . She tells them , it is Creed enough for them to beleeue only in the Catholique Church , that is , to resigne vp to her selfe their vnderstanding . But if any of them be farther curious to know more , especially if they will be prying into that dangerous booke , the Bible ; shee sends them into the Inquisition to be there better catechized . Thus she deales with her owne . But for all vs that are ( in her opinion ) Heretiques , if her power were answerable to the malignity of her desires , no remedy , wee should all passe through the Inquisition into Hell .

Here is the image of the Romane charity so much magnified by the Mistaker . Though we deny not , Romanists may be really charitable in some kinde : But doth not that Charity ( such as it is ) both begin and end at home ? Contrary to the nature of true Charity which beginneth at home , and then enlargeth it selfe to others even to enimies . The Mistaker talkes highly of their redeeming of Captiues , endowing of Hospitalls . — But in conscience , what thinkes hee ? would not a needy Iew be sooner relieved in any Roman Hospitall ( as they are in the City of Rome ) then a poore Protestant ? And a captiue Turke as soone ransomed as a Calvinist ? Nay , we are so little beholding to them for any charitable affection towards vs , that the civility of faire language is thought too good for vs . Our writers are denyed the honour of their k k Ind. Hispanicus Bern. de Sandoual . edit . Genev. p. 167 à Conrado Gesnero . adde Auctore damnato ib. per Iacobum Frisium . adde Auctorem damnatum p. 168. vnum integerrimum simistri judicij , dele , virum integerrimum ib. doctissimus Simlerus doctissimè exposuit . dele , doctissimus & doctissime . ib. doctissimi diligentissimique viri . dele . doctissimi diligentissimique ib. clarissimus medicus . dele , olarissimus . learning or morall parts ; and if any modest man among them doe but l l Poss . Bibl. select . pag. 130. de Bodino . vniversa hâc tractatione haeresin sapit , quod Lutherum , Calvinum , Melancthonem , caeterosque honorificè nominet . fairely mention any of our names , he is said to savour of heresy . Briefly , their people are taught by their principall m m Staplet . Orat. de Haeresi & Magiâ . ad fin . sicut cum Magis ac Maleficis commerci a habere , pacem inire , matrimonia facere , omnia , Christianus abhorret ; non secùs cum Haereticis eadem commercia repudianda sunt . Sicut Magos publicá authoritate arcemus , civitate pellimus , poenis atroeibus afficimus , eodem studio ac vigore in Haereticos vti oportet . Sicut Magici libri apud Christianos nusquàm tolerantur , ferro & flammâ excinduntur : idem de Haereticis statuendum est . Doctors to esteeme vs no better then Doggs , Infidells , & Magitians that haue professedly to doe with the Divell : to abhorre all commerce , truce , and treaties with vs , to burne our Bookes , and pursue our persons with fire & sword , and farre and wide to chase vs out of their coasts . Thus are we hated , reviled , persecuted , cursed , euen into eternall fire by the Roman Charity . If this be Charity , there is no such thing , as malice , in the world . The mercies of the wicked are cruell . Prov. 12. 10.

But , it seemes , the Mistaker thinkes it favour and Charity enough to vs , to grant that though our Protestancy bee a damnable sinne , yet it is not the sinne against the Holy Ghost . For that sinne excludes repentance ; but Protestants may repent , and be converted and reconciled to the Roman Church , and so may bee saued . And therefore we are not vtterly conclamati , past all hope of life or recouery . This yet is more favour then wee could expect from that Pope n n Caus. 25. qu. I. can . Violatores . who makes every wilfull offender against the Canons , a blasphemer against the Holy Ghost . And yet the Mistaker herein is no more favourable to vs , then hee is to Iewes or Mahumetans . I presume hee thinkes no Infidells to sinne against the Holy Ghost : vpon their repentance and conversion hee will grant they may bee faued . Iust so he thinkes and speakes of vs . We haue a great obligation to him for his charity .

Well , if we will be saued , wee must renounce our errours , be converted to the faith & reconciled to the Roman Church . Our faith is the same which the Apostles ( or the Apostolique Church ) deliuered in their Creed ; the same which the Catholique Church , in the Creed of Athanasius , calls the Catholique faith : into this faith wee haue beene baptized , in this wee liue and hope to dye . To renounce this faith were to abiure our Christendome . I hope the Mistaker would not wish vs converted from our Creed . Though some of his Ghostly Fathers seeme very meanly to esteeme it . As appeares by that o o Censura Symboli Apostolici — ad instar Censurae Pari siensis . Censure which lately they published vpon it , or rather against it : wherein they say many Articles of it seeme to be ambiguous , dangerous , false , scandalous , hereticall , &c. They 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 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 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 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall Hebrew , and in the d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Septuagint . And by the Priest , not the high Priest alone , but ( as may appeare by this e e Deut. 17. 9. Text , and another f 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 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 h Vers. 11. & Eze. 44. 24. according to the Lawe . If they erred from this rule , ( as sometimes i 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 consulted the k 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 from 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 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 descended aliue into the pit of hell , is rashly and vncharitably said . God is mercifull ; and who knowes , whether some of them did not repent in the last moment ? All that this example teacheth is , that men ought not to rend themselues from the Church of God , or joyne in the despising of gouernment , with them that seeke their owne glory , and not the glory of God .

It is a certaine truth , that m m Matth. 28. 20. all things ought to be obserued which Christ hath commanded : and that n n Mark . 16. whosoeuer beleeueth not in Christ , shall be condemned . But here is no warrant for the Church of Rome , to force vpon the world her owne commandements and Creeds , in stead of Christs .

That in S. Matthew , o o Matt. 18. 17. If thy Brother offend thee tell the Church , is nothing to the point in hand . Our Lord speakes of a brother wronging his brother , and after priuate admonition refusing to obey the Church : which may be vnderstood of an assembly as well Ciuill as Ecclesiasticall . Howsoeuer , it cannot be meant of the Church Catholique , ( which cannot bee told of priuate injuries , ) but of particular Congregations ; or as p p Chrys. hom. 61. in Matth. vide etiam Tirinum in locum . S. Chrysostome expounds it , of their Pastors . And if any disorderly or obstinato persons wil not be reformed by their good counsels , they are to be esteemed as prophane Publicanes and sinners , or to be punished with spirituall censures . Yet in these censures any Church may erre , through misinformation or ignorance , and may sometimes strike the innocent ; as is confessed by Pope q q Decretal . lib. 5. tit. 39. c. 28. A nobis . Innocent the third , and r r Mag. lib. 4. dist. 18. lit . F. Lombard . Whether in points of discipline or doctrine , so long as any Church holds to the rule of truth , & gouernes her selfe by the word of God , shee erres not . We are to heare the Church our mother ; true , that is , not rashly to oppose her ; especially if shee be carefull to heare God our Father , and Christ her Spouse , of whom it was said , s s Matt. 17. 5. Heare him . The Mistaker therefore vainly inferres from this place , that the iudgement of the Church in all Controuersies is Soueraigne and Infallible , and that absolute obedience is due vnto Her , no appeale being allowed , no not to Scripture , though expounded in a Catholique sense , and consonantly to the judgement of the most ancient and famous members of the Church . The Text euidently speakes of particular Churches , to which I suppose he will not easily yeeld these goodly priuiledges . After his wont , still when he talkes of the Church , he meanes his owne ; and euer mistakes the Romane for the Catholique . The Church Catholique or vniuersall is confessed in some sense to be vnerring , ( as shall appeare hereafter ) and he is little better then a Pagan that despiseth her judgement . For shee followes her guides the Prophets and Apostles , and is not very free and forward in her definitions . All this is as false of the Romane Church , as it is true of the Catholique .

The Treatise of S. Cyprian , of the vnity of the Catholique Church , ( for that title a a Epist. 51. himselfe giues it ) is directed against the schisme & error of the Nouatians ; who peeuishly seuered themselues from the Communion of Catholiques , because they gaue the peace of the Church to such as repented after their fall , in times of persecution . There is nothing in that Treatise which the Protestants dislike , saue onely the corrupting of S. Cyprians text by some Romish zelote : b b Cap. 3. secund. Pam. these words added to the Text. [ Primatus Petro datur — ] & [ super Cathedram Petri fundata est Ecclesia - ) & super [ illum ] vnum aedificat Ecclesiam Christus — who hath added and fourred in two or three false glosses of his owne , in fauor of S. Peters Primacy : Contrary to the faith of written copies , and of the elder editions , which were before Manutius and Pamelius ; contrary to the constant doctrine of that holy Martyr , in other parts of his workes , and even in that very place which is corrupted ; and contrary to the reading of their owne Gratian , c c Caus. 24. q. 1. can . Loquitur Dominus ad Petrum . corrected by Pope Gregory 13. And in this vnworthy fashion they haue handled many other records and d d Vide Rog Withring . Apol. Bell. num. 450. monuments of Antiquity ; adding , altering , razing them at their pleasure . Sixtus Senensis highly commends Pope Pius the fift , for the care which he had e e Epist. dedic . ad Pium 5. P. M. Expurgari & emaculari curâsti omnia Catholicorum scriptorum , ac praecipuè veterum Patrum scripta — to extinguish all dangerous bookes ; and to purge the writings of all Catholique Authors , especially of the ancient Fathers from the filth and poyson of heresie . At Rome they call it heresie , not to speake the language of the Court ; or to say any thing in behalfe of Protestants . A few yeares since , when the learned Iesuite Andreas Schottus of Antuerpe , published 600 Greeke Epistles of Isidorus Ielusiotes , out of the Vatican Library , never before printed ; Beyerlinck the Censor of Bookes there , was content to passe them to the presse , f f In approbatione libri editi Antuerp . Graecè 1623. because they contained nothing contrary to the Catholique Roman religion . It seemes they had not passed , but vpon that condition . Though since on better consideration , that vnwary clause is left out in the Approbation of the last edition of those Epistles in Greeke and Latine , at Francfort . This by the way . Anno 1629.

S. Augustine , in his Epistle of the vnitie of the Church , largely debates that maine controversie betweene the Catholiques and the Donatists , concerning the Church . Those Schismatiques pretended , that the Catholique Church was perished in all other parts of the world ; and that it remained only in their factious Conventicles , in some corners of Rome and Africa , or ( as they loued to speake ) in the part of Donatus . Against this fancy , ( which is the opinion in effect of our Romane Catholiques at this day , ) the learned Father proues , that the Catholique Church may not bee confined to any corners , or Countries : but that it is vniversally diffused thorough all the world . And hee constantly fetches all his proofes from the holy Scriptures : often protesting that he will not fight with any other weapons . g g Aug. de vnit . Eccl. cap. 6. Dicitis in nullis terris heredem permanere Christum , nisi vbi cohaeredem habere potuerit Donatum . Legite nobis hoc de Lege , de P●opheus , de Psalmis , de ipso Evangelio , de Apostolicis Literis . Legite & credimus . You say ô Donatists that Christ hath no inheritance , but in the part of Donatus , ( as now 't is said of the Popes party ; ) Read and proue this to vs , out of the law , the Prophets , or the Psalms , out of the Gospell , or the Apostles Letters ; Read it thence , and wee will beleeue you . h h Ibid. cap. 3. Non audiamus , haec d●co , haec dicis , sed audiamus , haec dicit Dominus . Auferantur illa de medio , quae adversus no● invicem , non ex divinis Canonicis libris sed aliundè recitamus . Let vs heare no more , Thus I say , or Thus thou saist ; but let vs heare , Thus saith the Lord . Away with those arguments on both sides , which are not taken out of the Divine and Canonicall Scriptures . i i Ibid. cap. 2. Inter nos quaestio eist , vbi sit Corpus Christi , id est , vbi sit Ecclesia ; Quid ergo facturi sumus ? in verbis nostris eam quaesituri , an in verbis Capitis sui Domini nostri Iesu Christi ? Puto quòd in illius verbis potius eam quaerere debemus , qui veritas est , & optimè novit Corpus suum . It is questioned between vs , where the body of Christ is , that is , where his Church is : what then must be done ? shall we seeke it in our owne words , or in the words of Christ the head of the Church ? I trow rather in his word , who is Truth , and best knowes his one body . k k Ibid. cap. 4. Ipsum Caput de quo consentimus , ostendat nobis corpus suum de quo dissentimus ; vt per ejus verba jam dissentire desinamus . Let this head , of which we agree , shew vs his Body , of which we disagree ; that our dissentions may by his word be ended . l l Cap. 19. vid. etiam cap. 7. & 18. & passim . That wee are in the true Church of Christ , and that this Church is universally scattered over the earth , we proue not by our Doctors , or Councells , or Miracles , but by the divine Scriptures . The Scriptures are the only documents , and foundations of our cause . Hither is his refuge and appeale from all other sentences . The Mistaker was ill advised to send vs to this Treatise ; which both in the generall ayme , & in the quality of the arguments and proofes , is so contrary to his pretensions . If the present Roman Church could with S. Austine ( and all Antiquity ) submit to this Iudge ( or rather Rule ) of controversies ; both this , in hand , of the Church , and all the rest of our contestations might bee quickly ended . Before I leaue this piece of S. Austine , I will leaue this passage out of it , to the Mistaker to ruminate vpon . m m Ibid. cap. 4. Whosoever beleeue aright in Christ the Head , but yet doe so dissent from his Body the Church , that their communion is not with the whole wheresoeuer diffused , but with themselues seuerally in some part ; it is manifest that such are not in the Catholique Church . The Protestants communicate with the Catholique Church , in what part or place of the world soever . They of Rome say , the Church is no where to be found but in their faction , none can bee saued but Romanists . What will follow from hence , He hath so much Logick that he cannot mistake .

The Herefies recounted by Epiphanius , Philastrius , and S. Austin in their Catalogues , were many of them wild wandring conceits of heads crazed in the Principles of vnderstanding ; rather frenzies and dotages against reason , then false opinions in faith , tending to breake the vnity of the Church . And iustly said S. Austine , No Christian Catholique ( hee might haue said , no rationall creature ) beleeues them . It is true , divers of those Heretiques ( as the Arrians , Photinians , Macedonians , Nestorians , Eutychians , &c , ) did disturbe that vnity , by maintaining obstinately their errours against the common rule of faith . But they were convicted , not by their disobedience to the Church , as the Mistaker beleeues ; but principally by the evidence and authority of Scripture : and then after that , by the attestation of the Catholique Church ( which is the faithfull keeper of all Scripture and divine verities : ) as appeares clearely in those Councells , and Fathers , which haue opposed those Heretiques . Epiphanius alone ( of the three aboue named ) disputes the matter with the Heretiques ; and profesfes to fetch his arguments from Scripture . n n Haeresi 65. Pauli Samosateni . num. 6. edit Petau . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide cund . Haer. 76. pag. 989. & Haer. 78. pag. 1047. The divine goodnesse ( saith hee ) hath fore-warned , and fore-armed vs against Heresies by his Truth . For God fore-seeing the madnesse , impietie , and fraud of the Samosatenians , Arrians , Manichees , and the other Heretiques , hath secured vs by his divine word , against all their subtleties . And elsewhere to the same purpose . Where by the way , the Mistaker must needs obserue , ( as hee saies ) that the Protestants hold divers ancient heresies , and particularly that of denying Prayers for the dead : He is very much mistaken in his observation . The commemoration of the deceased in the ancient Church , which o o Ap. Epiphan. Haer. 75. Aerius without reason disallowed ; was a thing much differing from those Prayers for the dead , which are now in vse in the Church of Rome . Our Roman Catholiques beleeue , ( at least they say so , ) that some soules of the faithfull , after their departure hence , are detained in a certaine fire bordering vpon Hell , till they bee throughly purged : and their prayers for them are , that they may bee released or eased of those torments . On the contrary , the generall opinion of the ancient Doctors , Greeke and Latine downe almost till these last ages was , ( and is the opinion of the p p Graeci in Concil. Flor. ante Sess. 1. in Quaest. de Igne purgat . apud Bin. Tom. 4. part. 1. pag. 421. edit. vlt. Greek Churches at this day , ) that all the spirits of the righteous deceased are in Abrahams bosome , or some outer Courts of heauen ; where though they liue in a blessed condition of peace , and ioy , and refreshing , being secured of glory and the beatificall vision ; yet they expect the full perfection , and consummation of their happinesse , till the last day . Some of their Testimonies to this purpose , are collected by q q Spalat . de Rep. Eccl. lib. 5. cap. 8. num. 98. Sixtus Senens . Bibl. S. lib. 6. annot. 345. Antonius de Dominis , and Sixtus of Siena , wherevnto many more might easily be added . This opinion seemes directly to overthrowe two new doctrines of Popery ; Purgatory , and invocation of Saints : ( Such Invocation I meane as is intended to the Saints as a worship due vnto them , and when they are invocated as Commissioners vnder God , to whom he hath delegated the power of conferring sundry benefits deposited in their hands , and to bee bestowed at their pleasure : which is properly new and Popish Invocation . ) Which r r De Beatitud . Sanct. lib. 1. cap. 4. & 5. Bellarmine well perceiuing , passionately labours to overthrowe it , and to proue that the Ancients were not of this minde . But his proofes are feeble , and fall short of the thing in question ; and , being a man of so great reading , it may be thought hee spake against his knowledge , and conscience . Now conformably to this opinion , the Ancient s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Liturg. Basil . & Chrysost. vide Clem. Const. lib. 8. cap. 12. Chrysost. Liturg . Gr. Epiphan. Her. 75. Cyril . Hier. Catech. 5. Mystag . Miss. Muzarab . in Bibl. P P. Colon . Tom. 15. p. 787. Di●nys . Eccl. Hier. cap. 7. Church in her Liturgies , remembred all those that slept in hope of the Resurrection of everlasting life ; and particularly the Patriarchs , Prophets , Apostles . Martyrs , Confessors , Bishops , Fathers , such as led a solitary life , and all Saints : beseeching God to giue vnto them rest , and to bring them ( at the Resurrection ) to the place where the light of his countenance should shine vpon them for evermore . Signifying by this Memorial their faith ( as t t Vbi supra . St Epiphanius hath it , ) that the departed are aliue and subsisting with the Lord ; and their hope of them , as of those that bee from home in another country ; and that at length they shall attaine the state which is more perfect . Some particular Doctors had in these matters particular opinions , which must be severed from the generall sentiment and customes of the Church ; which to this day are conserved in the Greeke u u Vide Marci Ephesii Episc. Epist. encyclicam . Churches , notwithstanding the pretended Vnion ( in this and other points ) at the late Councell of Florence . This ancient observation of the Church we condemne not . Wee say prayers are to be made for all that are departed in the true faith of Christ ; that is , first Thanksgiuing , that they are deliuered from the body of death , and miseries of this sinfull world : Secondly Requests of Gods mercy , that they may haue their perfect consummation in body and soule , in the kingdome of God at the last iudgement . The Roman writers vtterly condemne the former doctrine , and practise of Antiquity . z z Azor. Instit. moral . tom. 1. c. 20. lib. 8. See of this matter , the learned Primate of Armagh in his defence against the Iespite . One of them feares not to censure it , as absurd and impious . By this the Mistaker may feele his errour , and see that it is not the Protestants but his owne Doctors that agree with the old Heretique Aerius .

The vnity of the Church is nothing hindred by diversity of opinions in doubtfull matters . It is a great vanity to hope or expect , that all learned men , in this life , should absolutely consent in all the pieces and particles of divine truth . The light , whereby wee see in this state of mortality , is very feeble , and very different ; in regard of the good spirits illumination , the capacities of men , and their diligences in study , prayer , and other meanes of knowledge . So long as the a a Iud. 3. faith once deliuered to the Saints is earnestly contended for , and kept entire ; that is , the b b Tit. 1. 4. common faith of Christians , containing all Catholique and necessary verities ; so long as men c c Phil. 3. 15. 16. walke according to this rule charitably , though in other things they be otherwise minded ; the Church is but one , her vnity no way violated . For this vnity consists in the vnity of faith , not of opinions ; and in an vnion of mens hearts and affections , by true Charity ; which will easily compound or tolerate all vnnecessary differences . Factious and fiery Spirits kindle and fly asunder on small occasions ; but among wise men each discord in Religion dissolues not the vnity of faith or Charity . Points of Religion are well distinguished by d d Aqu. 22. q. 2. art. 56 & q. 29. art. 3. ad 2. Thomas , and e e Staplet . dupl. lib. 1. c. 12. n. 3. & Rel. c. 1. qu. 3. art. 6. notab . 1. & 2. Licet & vtile est de rebus difficilibus in Ecclesia aliter atque aliter disputare ; nec hoc vnitatem violat , sed veritatem illustrat . Stapleton . Some , say they , are primitiue Articles , of the substance of Religion , essentiall in the obiect of faith ; dissention in these is pernicious , and destroyes vnity . Others are secondary , probable , accidentall or obscure points , wherein the oppositions and disputations of learned men proceeding modestly are tolerable , and sometime profitable for finding out the truth . Vnity in these matters is very contingent and variable in the Church ; now greater , now lesser , never absolute in all particles of truth . And therefore those ancient Worthies , the Fathers of the Church , as they were most zealous to defend , even with their blood , to the least iot or title , the rule of faith , ( as they called it ) or the Creed of Christians ; or ( as the Scripture calls it ) the f f 2. Tim. 1 , 13. forme of wholesome words , the g g Heb. 6. 1. & 5. 12. Principles of the oracles of God , or of the doctrine of Christ : so againe , they were most charitable to allow in other things ( beside or without the faith , ) a great latitude and liberty . As in a musicall consort , a discord now and then ( so it bee in the descant , and depart no tfrom the ground , ) sweetens the harmony : So the variety of opinions , or of h h Firmilianus ap Cypr. epist 7 5. num. 5. August ep. 86 , Socrat. Hist. lib. 5. cap. 21. rites in partes of the Church , doth rather commend then prejudice the vnity of the whole . Indeed in the multitude of opinions , there is but one truth : but among sundry truths , there is but one necessary to salvation ; that wherein the holy Scriptures ( as the Apostle saith ) are able to make vs wise by 2 Tim. 3. 15. the faith in Christ Iesus . The keeper of this truth , and of the Scriptures in which it is treasured is the Church ; not of one City , but the Catholique Church ; that is , the fellowship of Saints dispersed through the whole World . And it is not in deepe or difficult questions , but in this necessary faith or truth , wherein the Fathers ( alleadged by the Mistaker ) justly require an exact and perfect vnity among Catholique Christians . To be ignorant of this faith , or to erre in it , though vnwarily , is dangerous : but to corrupt or contradict any part of it , though but in a word or syllable of moment , is damnable . The difference betweene the Arrians and the Catholiques was but in one letter , the least in the Alphabet ; yet never was the Church troubled with a more pernicious heresy . And many times the addition or alteration of one word or two in the confession of faith , had reconciled the Eunomians , Photinians , Sabellians , Macedonians , &c. with the Catholiques . But in this case , for the Catholiques to yeeld in a word or syllable , had beene to yeeld their cause , and to betray the truth . Therefore worthily and truly said k k Basil . 〈◊〉 . apud Theodoret. Hist. l. 4. c. 17. S. Basil to the officer of Valens the Arrian Emperour , not a syllable of divine doctrine must be betrayed . For though Faith be sound in other respects , yet one word ( saith l l Naz. Tract . de fide . S. Greg. Nazianzen as truly ) like a drop of poison , may taint and corrupt it : and ( as m m Hier. Apol. 3. adv. Ruff. cap. 7. S. Hierome ) for such a word contrary to this faith are Heretiques justly cast out of the Church . But though faith be kept entire , yet if Charity be wanting , the vnity of the Church is disturbed , her vnion dissolued . Schisme is no lesse damnable then Heresy . The old n n Vide Optat . & August . passim . Donatists did not only vniustly separate from the Catholike Church diffused through the World , but most vn reasonably & arrogantly esteemed their owne faction to be the only Christians ; hated and censured all of the Catholique Communion , as no better then Pagans ; and appropriated to themselues alone all the benefits of Christ , and all the priviledges of his Church . And accordingly in effect they renounced the society of all other Christians , vanting that life and salvation was no where to be had but in their assemblies . And are not the Iesuiters of our times formally guilty of this Donatisme ? Doe not the Zelotes of Rome thus speake and thinke , of themselues and of all other Christians ? Witnes our Mistaker , and his Pamphlet ; wherein his designe is to shew that Rome compasseth and containeth all Christendome , and that Christ hath no servants , the Church no members , but only those that liue vnder the Popes obedience .

Briefly the Vnity of the Church Catholique is not hindred by any diversity of opinions , or observations in her severall members ; so long as the substance of faith , and the bond of Charity is conserued among them .

The Mistaker goes on .

Out of this one true Church no salvation Ch. Mist . ● . 5. can be had .

Every terme is ambiguous ; and therefore the whole proposition true or false , as it may be limited . Salvation may be had either by the ordinary meanes , or extraordinarily . The Church notes either the Catholique , or Particulars . Hee may be in the one , who is outed by the others : and an interiour Communion may be without the externall . A Church may teach many truths , and so farre bee true : yet by the addition of many errours and abuses become in regard of them a false Church . And it may be one in the faith , which is not at one ( either with it selfe or other particulars ) in opinions . Lastly a man may be out of a particular Church , either actiuely , by a voluntary separation ( which is iust or vnjust according to the grounds ; ) or passiuely , by exclusion or ejection being cas● out by the Church : And that may bee done either vniustly , by ignorance , malice , faction &c. or justly ; and this either by suspension for a time from the society of the faithfull , or by vtter and finall abdication from the body of Christ . This may better appeare in particular instances .

Infidels are without the Church . They haue no distinct knowledge of Christ , or explicite faith in him . Yet some a a Iustin M. in Apol. vtraque Clem. Alex . Strom. lib. 5. 6. 7. Chrysost hom. 37. in Matth. &c. auncient Doctors , and many late b b Ludov. Vives in Aug. de C. D. l. 18. c. 47. Andrad . Orthod. Explic . lib. 3. ad axiom . 6. Genes. à Sepulveda . lib. 7. Epist. 1. ad Petr. 1. ad Petr. Serramum . Franc. à victoria Relect . 13. Aquinas , Lyra , Abulensis , Bruno , Dionysius Carth. Arboreus , Durandus , &c. apud Casal . de quadr . iustit . lib. 1. cap. 12. Cornelius Mus , Claudius Seysellus , Ambrosius Catharinus , Ioan. Viguerius . Bened. Pererius , Dom. Soto . Alph. Salmeron . aoud Franc. Collium de Animabus Paganoium lib. 1. cap. 24. vide eum lib. 5. cap. 7. 8. 22. Sotus , Canus , Vega , Thom. Richardus apud Greg. Val. T. 3. disp. 1. qu. 2. punct. 4. § secunda vero . Romane writers are of opinion , ( concerning Pagans before and since Christ ; ) that if their life be morally honest , by Gods extraordinary mercy , and the merit of Christ , they may be saued . For ( say they ) though God in his wisdome hath tied vs to the ordinary meanes , he hath not tied himselfe . Let the Mistaker here compare ●heir Charity with his . They hope well of honest Pagans : He rashly damnes the ●est part of Christians .

Againe , a beleeuer may be in no visible Church , and yet in a state of saluation . For first , the ancient Church , whilest shee wanted the assistance of the Civill word , vsed a very severe discipline , to containe her children in obedience , and to prevent scandals . Lapsed sinners were not restored to her peace , nor admitted into the communion of the faithfull , but with great difficulty , and after the sharpe penance of many yeares . But if any were guilty of crimes , such as Tertullian calls non delicta sed monstra , monstrous impieties , as Apostasy , Idolatry , Fornication , Murther and the like ; c c Vide Canones Concilis Eliberitani & Arelatensis . 1. & Albaspin . Obser . lib. 2. shee vtterly refused to absolue such persons , euen at the last houre of their life , notwithstanding their repentance . Yet for their comfort , though they might not haue her mercy , she doubted not but that they were capable of d d Concil. Valent. 1. Canone 3. Gods ; and vpon their true contrition might by him bee pardoned and saued . Secondly , the e e Concil. Nicen. Can. 5. Churches of those happy times so fairely corresponded in their amitie and justice , that whosoeuer was excommunicated by one , was not receiued or absolued by any other . And hence it followeth that f f Potest quis esse in Ecclesia animo & desiderio , quod sufficit illi ad salutem ; non tamen esse corpore siue externá communicatione , quae propriè facit hominem esse de Ecclesiâ visibili que est in terris . Bell. lib. 3. de Eccl. milit. cap. 6. § Respondeo . & cap. 3. § Denique . externall communion euen with the truest & noblest Churches is not of absolute necessity to saluation When one ( and so all ) visible Churches denied their peace in that age to some Sinners , yet they denied them not Gods pardon .

Besides that a man may bee g g Saepe sinit diuina prouidentia per nimium turbulentas carnalium hominum seditiones , expelli de congregatione Christianá etiam bono● viros . August . de ver. relig. cap. 6. In foro contentioso & exterion multi sunt Excommunicati quoad Deum , qui non sunt quoad Ecclesiam : & è contrà multi Excommunicats quoad Ecclesiam , qui non sunt quoad Deum , quia Ecclesia non judicat de occultis . Cosm . Philiarch . de offic. Sacerd. Tom. 1. lib. 3. c. 4. p. 89. Frequenter fit n qui per Ecclesiam militantem foras emittitur , intus habetur in Ecclefiâ triumphante ; & contrà . Gloss. in Extra . Ioan. 22. Tit. 14. cap. 5. solutum in ●●●li● . a true visible member of the holy Catholique Church , who is not actually ( otherwise then in vow , ) a member of any true visible Church , appeareth by these instances . The poore man in the Gospell adhered the more closely to Christ , when he was cast out of the Synagogue ; which was then the onely true Church , the Heathens being excluded , and the Christian Church being not yet founded . And with whom ( of his owne ranke ) could Athanasius communicate in that generall Apostacy of Christendome ? when that noble Champion stood single in defence of diuine truth , h h Vid● Baron . An. 357. Num. 44. all his Brethren the other Patriarches ( not He of Rome excepted ) hauing subscribed to Arrianisme , and cast him out of their communion .

Voluntary and vngrounded separation from the Catholique communion is without doubt a damnable Schisme , yet may it bee much mollified or malignified by circumstances . Tertullian was a man passionately zealous , euen to superstition . It appeares in part by his Treatise de Coronâ militis : where he justifies the vanity and peeuishnesse of a common souldier , who made scruple to weare on his head a Crowne of Lawrell , as if the Christian religion had forbidden it . And accordingly when the Church thought fit to remit a little of her ancient rigor in the manner and time of her fasts , in the receiuing of penitents after publique satisfaction , in allowing second marriages , and the like : Tertullian ill expounding this just relaxation to be a meere dissolution of good discipline , hence tooke occasion , ( being also prouoked by some claumnies and contumelies of the Romane Clergy ) to fall off from the Catholiques , to the party of Montanus , great pretenders to mortification ; and in that separation ( as it is likely ) he died . Yet why may wee not hope that God pardoned the errours of his honest zeale , i i Nicol. Rigaltius in prefat. Obseruat . ad 9. libros Tertulliani . Quae Tertulliani dicuntur haereses , eae vix aliud praecipiebát quàm martyria fortiora , jejunia sicciora , castimoniam sanctiorem , nuptias scilicet vnas aut nullas . In quibus quicquid peccauit , id omne virtutis amore vehementiore peccâsse videatur . Id. mox ibid. Verosimile est Montani dogma quale extitit primordio quidem sui Christianis austerioribus probabili , Tertullianum tenuisse : non quale posteà , quum sequacium quorundam imposturis & fraudibus acu Phrygiâ interpolatum , ab Ecclesiis passim Catholicis despui caepit . his greatest fault being an excesse of indiscreet piety ? And if separation , such as hath been said , from all visible Churches , doe not exclude from heauen : much lesse doth a separation from the Church of Rome worke such an exclusion . Whilest the Church of Rome stood in her puritie , her amity and communion was very much esteemed ( & deseruedly ) by other Churches : yet neuer esteemed by any to be of absolute necessity for saluation . Nor did Antiquity beleeue that a separation from the Romane communion in some regards , ( whether actiue or passiue , ) did induce or implie a disunion with the Catholique Church , or a rejection from Gods fauor and Kingdome . Many proofes here of might be alleaged : but these few which follow may suffice .

When Pope Victor withdrew his communion from the Churches of Asia for their Easter day , and Pope Stephen from those of Africa , Cappadocia , &c. for rebaptizing ; their censures were much slighted , and their pride and Schisme , in troubling the peace of the Church , much condemned , by k k Euseb. lib. 5. cap. 23. z. p. Sec. Lation . Cyprian . Epist. 74. 75. men of the greatest note for learning and piety in those ages . S. Austin himselfe , and with him 217. Bishops of Africa , and their Successors for a hundred yeares together , ( if their owne l l Bonif. 2. Epist. ad Eulal . Alexandi . Lindan . Panopl . Eu. lib. 4. cap. 89. in fine . Salmeron . Tom. 12. Tract . 68. § Ad Canon . Sander . de visib . Mon. lib. 7. num. 411. records be true ) were all seuered from the Romane communion , for maintaining the liberties of their Churches , against the pretensions and forgeries of the Sea of Rome , in the matter of appeales . Yet during that separation , many holy Soules were sent vp vnto God by Martyrdome , vnder the persecution of the Vandales .

The fifth generall Councell condemned three Chapters , casually omitted in the Councell of Chalcedon : the Bishop of Rome at length consenting . Many Bishops of Liguria and Istria mistaking the Councels meaning , imagined the Councell of Chalcedon to be thereby dishonoured . m m Sigon . de Occid . Imper. lib. 20. Therefore in a full Synod of their owne , they renounce the communion of their owne Patriarch of Rome , and erect a new Patriarch at Aquileia ; which was ; after translated to Venice , and there ( in name at least ) continues till this day . And the Bishops of Ireland on the same occasion ( as n n Baron . Tom. 7. an. 566. num. 21. Baronius reports , ) when they perceiued that the Church of Rome did both receiue the condemnation of the three Chapters , & strengthen the fifth Synod with her consent , they did all joyntly depart from that Church , and cleaue to the Bishops of Italie & Africk in that cause . Whereby it appeares that they did not take all the resolutions of the Church of Rome for vndoubted oracles ; but when they thought that they had better reason on their sides , they preferred the judgement & communion of other Churches before it . The most ancient Brittish & Irish Bishops did so stiffly adhere to the Churches of Asia in their celebration of Easter , that the o o Baron . ad an. 604. num. 65. D. Vsher . Treat . of the Relig. of the ancient Irish . Ch. 9. & 10. Pope did therefore cut them off from his communion : yet they persisted and neglected his anger , as vaine and without danger .

Like Instances might be numberlesse . By all which it is cleare , that , of old , a totall Communion with the Church of Rome ( euen in her good dayes ) was not accounted so precious and necessary , as is now pretended . On the contrary , men generally beleeued , that Christians might liue and dye in the peace of God , though they were at warre with the Pope ; and keepe the vnity of the Church Catholique , though they fell off or were cut off from that of Rome .

The degrees of communion with particular Churches may be many and different . The ancient Catechumeni and Penitents by degrees attained the spirituall fauours of the Church , being in some respects within her communion , without it in others . So in the punishment of sinners , the Church was wont to temper her censures according to the quality of offences . Her censure for the most part was onely medicinall , for the sinners benefit to reclaime him from euill ; by suspending him from her society , the comfort of her publique prayers and Sacrament ; not denying him her inwar● communion and Charity . Sometime was a mortall censure , by Anathema , against malicious & incorrigible wicked nesse . In the former shee intended to purge the sinner , by depriuing him 〈◊〉 while of her society ; in the latter to purge her selfe , by cutting him off from the body of Christ . And this Tertullia● truly calls p p Apologet. cap. 39. maximum futuri judic● praeiudicium , a Sentence which will bee verified in the last judgement , according to that of our Lord : q q Matt. 18. 18. Whatsoeuer yo● shall binde on earth , shall be bound in heauen . Whosoeuer is thus cursed justly by the Church , shall neuer haue the benediction of God ; vnlesse hee make his peace by true and timely repentance .

Particular Churches owe each to other the mutuall offices of loue and communion ( so farre as may be : ) but they owe onely to the Catholique Mother of all Christians the duty of obedience . If then any Particular will deny to her Equals , the acts and vnion of Charity , because they deny ( what they owe not to her ) their subiection and seruice : this is an vnsufferable and schismaticall arrogance , whereof the Church of Rome hath now for many ages beene deepely guilty . Many other things are said against vs : but surely the most capitall r r Valent. in Th. 2. 2. Tom. 3. disp. 1. qu. 1. punct. 7. in explic . quaest. § Quibus amnibus Omninò verè & Orthodoxè docetur ad Summum Pontificem pertinere explicationem & editionem Symboli fidei , id est , eorum quae à fid elibus credi debent . Quae veritas vsque adeo continet summam & caput totius Christianae Religionis , vt nemo Catholicus esse possit , qui illam non amplectatur ; neque vllus sit Haereticus , qui illam non neget . Id. ibid. punct . 7. §. 40. Postremo idipsum . Ab exordio Ecclesiae constat , controuersias omnes de religione motas , ex D. Petri Cathedrâ fuisse judicatas : eosquo tandem & solos communi Ecclesiae judicio , Haereticos esse habitos , qui repugnârint definitioni ejus Cathedrae . Heresy & Schisme of Greekes , Protestants &c. is , that they refuse to bee commanded and gouerned by him who will needs be perpetuall Dictator at Rome , and from thence giue lawes to all the world .

Communion with the Catholique Church may bee distinguished and measured according to those different degrees of vnion which men may haue with Christ ; for vpon this vnion that communion is founded . Christ may bee considered either as a King or Ruler in regard of the whole visible militant Church : or as a Sauiour and Head in regard of his mysticall body or his true spirituall members . Among the Kings liege people , that liue in outward obedience to his Lawes ; some carry in secret , euill and disloyall affections to him others loue and obey him with th● heart . So it is with our Lord . All tha● liue within the pale of the Church , professe to honour him as their Prince and Gouernour , euen though they deny th● power of godlinesse , by hypocrisy o● dissolution ; others constantly and vnfainedly serue him in all the duties of holinesse . He rules them all as King , & they are his Subiects : but he is a Sauiour onely to these latter , who liue and dye in hi● true faith and feare ; who are therefore liuing members of his mysticall body , to whom he communicates , by his Spirit effectuall graces , spirituall motion , and eternall life . This blessed Company is said in Scripture s s Col. 2. 19. to hold the head , and is called t t Heb. 12. 23. the Church of the first born who are written in heauen , and u u Gal. 4. 20. the Mother of vs all . When some of the Ancients speake of the Catholique Church , w w Clem. Alexandr . Strom. lib. 7. pag. 514. edit. Heinsianae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & iterum in fin . libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . contr . Cels . lib. 6. p. 318. Geaec. Haeschel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pelus . lib. 2. Epist. 246. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de Bapt. cont. Donat. lib. 5. cap. 27. Ecclesiam veram intelligere non audeo nisi in sanctis & justis . Et sic passim . many times they vnderstand it in a strict notion ; onely for this fellowship of the Saints , as it containes all and onely them that haue spirituall vnion and communion with Christ as their Sauiour . When Saint Cyprian compares the Church to Noahs Arke , the paraleil runnes most fully and properly on the Church in this sence . For of the Arke and this Church it is true , whosoeuer is without is saued , whosoeuer is without perisheth ; neither of which perhaps is truly said of any visible Church . And thus x x 1 Pet. 3. 21. S. Peter seemes to apply that similitude , and sayes the Arke was a type or representation of the inward Baptisme or the Lauer of regeneration , wherein the sprinkling of Christs blood purges the conscience and saues the soule . Communion then with this Church is no lesse necessary to Saluation , then vnion with Christ : nor can he haue God for his Father , who hath not this Church for his Mother . Which Sentence S. Cyprian the Author y y Epist. ad Pompeium . vses , not of the Church of Rome ( as the Mistaker seemes to beleeue , ) but where he vehemently disputes against it . Whosoeuer either wilfully opposes any Catholique veritie maintained by this Church , ( or the Catholique visible Church ) as doe Heretiques ; or peruersly diuides himselfe from the Catholique communion , as doe Schismatiques : the condition of both these is damnable . The Scriptures and Fathers cited here by the Mistaker , proue this and no more : and therefore proue nothing against Protestants , who neuer denied it .

We deny , that * * What this importeth , see the next §. pag. 58. Popery is any part of the Catholique Church , or maintaines any one Catholique verity . We deny also , that Protestants are in any degree dislinked from the Catholique Church , or from the Church of Rome it selfe , or from any Church or Christian on earth ; so farre as they communicate with the Catholique . The contrary is easily and vsually affirmed , but not so easily proved by firme and conuincing Arguments .

Charity Mistaken . Cap: 6.

2. THis unity is directly broken betweene Romane Catholiques and Protestants , who are not both professors of this one Religion , or members of this one Church . For they differ in prince and maine points of faith : in which the Reformers haue departed from the Church . The Protestants are not at unitie among themselues , and therefore much lesse with Roman Catholiques . Their bitter contentions and speeches one against another , declare them to be of different Churches and Religions . And hence it followes that R. Catholiques and Protestants are not both saueable in their contrary waies .

Answer , Sect. 3.

THe true difference betweene the Romane and Reformed Parts of the church . Protestants haue rejected nothing but Poperie , that is , corrupt superadditions to the faith , confessed by learned Romanists to be doubtfull & vnnecessary novelties . Errors and Abuses of Rome reformed by vs , without Schisme . Those errors damnable ; how , and to whom ! Of the dissentions of Protestants among themselues . They differ not in any point fundamentall .

THe a a See D. Abbot . True ancient Romane Catholique . Ch. 2. p. 81. & Ch. 3. §. 3. p. 111. & p. 113. 114. Protestants never intended to erect a new Church , but to purge the old ; the Reformation did not change the substance of Religion , but onely cleansed it from corrupt & impure qualities . We preach no new faith , but the same Catholique faith that ever hath beene preached . Whatsoever is good and true in the Roman profession , we approue . Wee haue abandoned nothing but Popery ; which is no branch of Religion , but the shame and staine of it ; nor any part of the Church , but a contagion or plague in it ; which dangerously affected the whole body , though by Gods great mercy , the vitall parts kept out the poison . Naaman was still the same man , before and after he was cured of his ieprosie : but a man before distempered , after sound and healthy . In the prime grounds or principles of Christian Religion wee haue not forsaken the Church of Rome : wee leaue her onely in her intolerable errors and abuses . Shee hath mingled with Gods Bread her owne sowre leauen , and with good milke some drammes of poison . We haue cast out onely this poison and leauen ; and feed Gods people with the true bread of life , and the sincere milk of his word . Where the late Popes wander in by-paths , we leaue them ; that wee may more safely walke with the old good Bishops of Rome , in the old and good way . And in the issue , that which distinguishes a true Papist from a true Protestant , is no more but this : the former will needs be a Romane & the latter only a Catholique . The difference at this day betweene the Reformed part of the Westerne Church and the Romane , consists in certaine points which they of Rome hold for important and necessary articles of the Christian faith ; which the Protestants cannot beleeue or receiue for such . Whereas contrarily , the things which the Protestants beleeue on their part , and wherein they b b Voiez Vray vsage des Peres , par Iean Daillé Ch. 1. iudge the life and substance of Religion to be comprized , are most , if not all of them so evidently and indisputably true , that their Adversaries themselues doe avow and receiue them as well as they . For they are verities cleerely founded vpon Scripture , expressely acknowledged by all Ancient Councells , and Doctors of the Catholique Church , summarily deliuered in their Symboles or Creeds , & vnanimously receaued by the most part of Christians that haue ever beene in the world . Such are the verities which make vp the faith of Protestants : and which are c c Semper , vbique , ab omnibus credita . Lirin . properly Catholique , hauing carried the consent of all ages and Parts of the Church vniversall . And if all other Christians could be content to keepe within these generall bounds , d d Erasm . Epist. ded . ad Arch. Warhamum . Praefat. 2. Tomo Epift. S. Hieron . speaking of the Apostles Creed , faith , Nunquam suit sincer or castiorque Christiana fides ; quàm cùm vnoillo eoque breuissiino Symbolo contentus esset Orbis . Vide eundem in Praefat. ad Hilar. & in Paracles : ad Lector . ante Edit. N. T. an. 1519. Bafil . the wofull Schismes and ruptures of Christendome ( worthy to be lamented with teares of bloud , ) might the more easily bee healed : and all the Disciples of the Prince of peace , blessedly vnited in an holy linke of Faith and Charity , of Loue and Communion .

The piety and wisdome of Antiquity did thinke fittest to walke in this latitude , and cleerely rested satisfied with the simplicity of such a Catholique confession . But no bounds of reason could ever limit the vnbounded extravagancies and excesses of the Court of Rome . That body of faith , which the Ancients thought complete enough , to them seemes defectiue . Therefore they haue adjoyned to that old Body many new Articles . And to those twelue , which the Apostles in their Creed esteemed a sufficient summary of wholsome doctrine , they haue added many more in their new Romane Creed . Such are , for instance , their Apocryphall Scriptures and vnwritten dogmaticall Traditions , their Transubstantiation and dry Communion , their Purgatory , Invocation of Saints , Worship of Images , Latine Service , traffique of Indulgences ; and shortly all the other new Doctrines and Decrees canonized in their late Synod of Trent . These ( and the like ) very vaine imaginations our Mistaker calls the prime and maine points of Christian Religion . Let him but change Christian Religion ( as his faction hath done ) into the Romane faith ; and he saies true , hee is not mistaken . Vpon these and the like new Articles is all the contestation betweene the Romanists and Protestants : while they are obtruded on the one side as vndoubted verities ; and on the other side reiected as humane inventions , cunningly devised to advance ambition and avarice , without any solid ground or countenance of Scripture , Reason , or Antiquitie .

The most necessary and fundamentall truths , which constitute a Church are on both sides vnquestioned : and for that reason e e Iunius lib. de Eccl. cap. 17. Falluntur qui Ecclesiam negant , quia Papatus in eâ est . D. Rain . Thes. 5. negat tantùm esse . Catholicam , vel sanum ejus membrum . See the iudgment of many other of our writers , in the Advertisement annexed to the Old Religion , by the Reverend Bishop of Exeter . The very Anabaptists grant it . Fr. Johnson in his Christian plea pag. 123. learned Protestants yeeld them the name and substance of a Christian Church , though extreamely f f August . de Donatistis . Nonideo se putent sanos , quia dicimus eos habere aliquid sanum . De Bapt. contra Donat. lib. 1. cap. 8. defiled with horrible errors and corruptions . And if they had fairely propounded their new opinions to bee discussed by the learned , with reservation of liberty in iudgement & conscience , to themselues and others ; they had erred much more tolerably , and much lesse disturbed the peace of the Church . But they are farre from this modesty and moderation . With vnsufferable tyranny the prevailing faction amongst them presses them vpon all Christians ; as matters of faith , not only of opinion ; not as disputable problemes , but as necessary truths : hauing both canonized them in their Councell of Trent , with a curse against all gaine-sayers ; and put them in their Creed by Pope Pius the fourth , who hath obliged the whole Clergy of Rome to affirme that Creed by their subscription and solemne oath ; obliging also all Christians to beleeue it vnder paine of damnation .

In the latter ages before the Reformation , though the Court of Rome by cunning and violence had subdued many noble parts of Christendome vnder her yoake : yet the servitude of the Church and her misery was somewhat more supportable ; because these base and pernicious adjections were not yet the publique decisions or tenets of any Church , but only the private conceits of the domineering faction . Yet still the best learned and g g Notissimae sunt querelae Bernardi , Occhami , Marsilis , Clemangis , Alvari , Gersonis , &c. de corrupto Ecclesiae statu . vide Espenc . in Tit. 1. Digress . ● . conscientious of Europe called ( as loud as they could or durst ) for a Reformation . Rome heard their complaints , and h h Adrian . 6. PP . Instruct . pro Franc Cheregato , in Fascic . ror . exper . pag. 173. Sci●nus in hac sanctá sede , aliquot jam annis , multa abominanda fuisse , abusus in spiritualibus , excessus in mandatis , & omnia denique in perversum mutata . Nec mi●um si aegritudo à capite in membra , à summis Pontificibus in alios iuferiores Praelatos descenderit . Omnes nos , id est , Praelati Ecclesiastici declinavimus vnusquisque in vias suns , nec fuit iam diu qui faceret-bonum , non fuit vsque ad vnum — Subiecimus colla summae dignitati ad deformatam eius sponsam Ecclesiam Catholicam reformandam , &c. Staplet . Relect. Contr. 1. q. 5. Art. 3. Vix vllum peccatum cogitati potest ( solà Haeresi exceptâ ) quo illa Sedes ( Romana ) turp●ter maculata non fuerit , maximè ab anno 800. He need not except Haeresy , into which Biel ( In Can. Mass . Lect. 23. ) grants it possible the Bishops of that Sea may fall . And Stella ( in Luc. cap. 22. ) & Almain ( L. 3. D. 24. q. 1. ) and Gabr. a Porta , a Iesuite now professor at Burdeaux ( in 2. 2. q. 1. a. 10. dub. 1. ) cited by Aurelius the Sorhonist , ( In octo causas Spongiae praeambulas — pag. 560 , ) grants if freely that some of them did fall . confessed them to be just , but resolved to neglect them . This forced Luther and his associats to cry out more vehemently ; not against the Church but her corruptions . Yet calmely , and without any thought or designe of separation at the first . When loe the i i Leo. 10. Pope answeres all their iust complaints with vnjust and violent censures . Because Luther and his favourers tell him modestly of his faults , wishing him to correct foule disorders ; Hee therefore in a rage beates them out of doores , excommunicates and chases them all out of his Romanc communion . And his Successors take care to continue the Schisme . For yeerly each Maundy Thursday in the Bull called Caenoe Domini , all Heretiques are with great solemnity cursed into hell . By Heretiques , they meane all them that are not of the Romane obedience ; and such as cannot beleeue the vices of Rome to be good manners ; or her new inventions to be Catholique , and ( as our Mistaker will say ) fundamentall doctrines . k k Cum carpuntur vitia , & inde scandalum oritur ; ipse sibi scandali causa est ; qui fecit quod argui debet , non ille qui arguit . Bern. ad Hugon . de S. Vict. Ep. 78. Heere is the true cause of this miserable Schisme in Christendome , & the just grievance of all Christians in the world besides their owne zelotes .

Rome cast vs out before we left her , l l Non. fugimus sed fugamur . Rex . Iac. in Epist. Is . Casaubon . ad Perrhon . Cardin. Anathematibus & diris nos expulerunt ; Quod satis superque nos absolvit . Calv. Inst. l. 4. c. 2. § 6. as our late most learned Soveraigne truly obserued . It is true when the first Reformers were driven out , they were not vnwilling to be gone . And when they saw the Church of Rome in loue with her diseases , so as shee would not bee cured : m m Though Israel transgresse , yet let not Iudah sinne . Hos. 4. 15. vide in cum loc. S. Hieron . other Churches ( who owed her amity but not obedience ) vsed their just power and liberty , and reformed themselues : n n Gerson de Concil. generali vnius obedientiae part. 1. pag. 222. vlt. edit. Paris . Nolo dicere quin in multis partibus possit Ecclesia per suas partes reformari , imo hoc necesse esset ; & ad hoc agendum sufficerent concilia provincialia — But the good man complaines : this was neglected . Heu desolatione desolata est omnis terra ! quia nemo est qui recogitet corde , & omnes quaerunt quae sua sunt . Concil. Tolet. 4. can . 3. Si causa fidei est , aut quaelibet alia Ecclesiae communis , generalis totius Hispaniae & Galliciae Synodus convocetur , Alb. M. in 1. D. 11. A. 9. vnicuique etiam particulari Ecclesiae licet id quod Catholicum est promulgare . Rome her selfe added Filioque to the Creed of a Generall Councell , not only without the consent of the Greeke Church but they vehemently opposing it . in provinciall or Nationall Synods , confirmed by publique Authority . Yet with such a temperament of wisdome and Charity , ( especially in the Church of England , whereof I especially speake ) that they left the Church of Rome in nothing which makes her a Church ; in nothing which she holds of Christ , or of Apostolique tradition ; Not in any part of the Catholique faith , or Gods service such as is acceptable to him ; not in a charitable affection to their erring and seduced brethren of that Church . For whilest they hate and curse vs , we loue and pitty and pray for them . We returne not curses againe : our o o Luc. 6. 28. Lord hath taught vs otherwise . All damnatory and capitall Censures wee leaue to him , p p Iam. 4. 12 who alone is able to saue and destroy .

Only wee cannot , wee dare not communicate with Rome ; either in her publique Leiturgy , which is manifestly polluted with grosse superstition ; as themselues in effect confesse by their severall pretended reformations of it : or in those corrupt & vngrounded opinions which shee hath added to the faith of Catholiques . These abuses and errors deface the beauty , and taint the purity of divine truth : they make vp the Popery of Rome , not the Church . In them our Communion is dissolued : but wee haue still a true and reall Vnion with that and all other members of the Church Vniversall , in Faith and Charity .

The state of the Church vnder the Roman obedience , and that part which is Reformed , is very fitly q q Mr Bedel ▪ ag . Wadsw . cap. 4. resembled to a field overgrowne all with weeds , thistles , tares , cockle : Some part whereof is weeded and cleansed , some part remaines as it was before ; which makes such a difference to the eye , as if it were not the same corne . But being better considered it will be found all the difference is from the weeds , which remaine there , and here are taken away . Yet neither here perfectly , nor euery where alike ; but according to the industry of our weeders , or conveniency of the worke , with care of the safety of the good corne . Those worthy Husbandmen that in these last 600 yeares haue taken paines in plucking vp those pernicious weeds out of the Lords field , and severing the chaffe from his graine , cannot be rightly said in doing this , either to haue brought in another field , or to haue changed the auncient graine . The field is the same , but weeded now , vnweeded then : the graine the same , but winnowed now , vnwinnowed then . Such tares are all those Romane additions , which wee haue rejected : which the best learned of their owne confesse in effect , to bee 1. doubtfull and perplexed opinions , 2 doctrines vnnecessary and forraigne to the faith , and 3. novelties vnknowne to Antiquity .

1 Doubtfull . The Romane Doctors doe not fully and absolutely agree in any one point among themselues , but only in such points wherein they agree with vs : In the other disputed betweene vs , they differ one from another as much almost as they differ from vs . In each Controversy there is not only variety but contrariety of judgements amongst them ; and in conclusion nothing but perplexity and vncertainty . I appeale for proofe of this to the famous Tomes of Card. Bellarmine ; where in the front and stateing of every question , he hath with great diligence noted the contentions & contradictions of his Fellowes .

2. They are confessedly Vnnecessary and Superfluous . For they confesse , that setting aside all matters controverted , the maine positiue truths wherein all agree , are abundantly sufficient to salvation ; and giue direction sufficient to every good Christian both for his knowledge and for his practise ; teaching him what to beleeue , and how to liue so as he may be saued . For Knowledge first , it is confessed a very small measure of explicite knowledge is of absolute necessity . Some a a Apud Greg. de Val. Tom. 3. in Aqu. disp. 1. qu. 2. punct. 4. v. 10. Bergomens . Concordant . Contrad . dub . 419 Schoolemen thinke it needfull to beleeue only so much of the Creed concerning Christ , as the Church solemnizeth in her Holidaies , his Incarnation , Passion , Resurrection , &c. Some require an explicite beliefe of the whole Apostles Creed . And some ( which goe highest ) adde to that the Nicen , and Athanasian , to make a compleat belieuer . The Iesuite b b Vbi supr● . Valentia mislikes this last imposition as too rigorous , and seemes most to encline to the first most moderate opinion . And c c De verb. Dei . lib. 4. cap. 11. initio . Bellarmine is confident , that the Apostles never vsed to preach openly to the people other things then the Articles of the Apostles Creed , the ten commandements and some of the Sacraments : because ( saith he ) these are simply necessary and profitable for all men : the rest besides , such as that a man may bee saved without them . Thus for matter of beliefe . Now secondly for matter of practise , they cannot except against any part of the publique service of God in our Leiturgy . They will grant , I suppose , that God may be worshipped without an image , nay that the interior and spirituall worship is most acceptable to him : that a Christian may comfortably and with successe call vpon God alone , by the only mediation of Christ , seeing the d d Sancti caeperunt coli in Ecclesià Vniversali , non tam lege aliquâ quam consuetudine . Bellarm. de SS. Beat. lib. 1. cap. 8. §. vlt. worship and invocation of Saints was brought into the Church rather by custome then any precept : that inward repentance and confession of sinnes to God is of absolute necessity , not so their auricular * * Secret confession , abstracting from the abuses of it , our Church allowes and inioynes , in some cases , as very convenient for the comfort of afflicted consciences . confession , and penall workes of satisfaction : that it is necessary to bee really vnited to Christ by his spirit and our faith , and very comfortable to receiue both parts of the Eucharist ; but no way necessary to eat the flesh of Christ carnally in the Sacrament , or to want the Sacrament of his bloud : that those praiers must needs be most fruitfull and effectuall which are done with vnderstanding and in a knowne language : that when a man hath constantly endeavoured with all his forces to obey God in all the duties of Piety and Charity , yet it is not amisse for him after all this to confesse himselfe Gods vnprofitable servant ; and his e e Bellar. de Iustif . lib. 5. c. 7. §. sit 3. Propositio-Tutissimum est fiduciam totam in sold Dei misericordia & benignitate reponere . safest course not to trust to his owne merits , but wholly and solely to cast himselfe on the mercy of God in Iesus Christ . So then by the precepts and conduct of our Religion , a Christian is fully instructed in all necessary points of faith and manners , and directed how to liue religiously , how to dy comfortably : and all this , without any addition of Popery ; and all this by the confession of Papists . Hence it followes , that by their owne Confession the doctrines debated are vnnecessary .

3. They are also confessed Nouelties . Themselues yeeld , that for aboue a thousand yeares after Christ , a a Bellar. de Rom. Pont. lib. 4. cap 2. §. Secunda opinio . the Popes judgement was not esteemed infallible : nor his authority b b Bellarm. de Conc. lib. 2. cap. 13. aboue that of a generall Councell ; the contrary being decreed in the late Councels of Constance and Basil , constantly defended by the ancient Sorbon , and at this day by the c c Reuision du Concile de Trent . liur . 4. best learned in the Gailicane Church . d d Bellar. de Indulg . lib. 2. cap. 17. That Eugenius the 3. ( who began his Papacy 1145. ) was the first that granted Indulgences : & e e Bellar. de Sanctorum Beat. lib. 1. cap. 8. §. Dices plur . Leo the 3. ( who liued 800. yeares after Christ ) the first that euer canonized any Saint : That not any f f Greg. de Valent. in Thom. Tom. 4. disp. 6. p 2. §. Tertio prob . one ancient writer reckons precisely seuen Sacraments ; the first g g Bellar. de Sacarm . lib. 2. cap. 25. Author that mentions that number being Peter Lombard , and the first Councell that of Florence . That transubstantiation h h Scotus apud Bellarm. lib. 3. de Euchar . cap. 23. was neither named , nor made an Article of faith before the Councell of Laterane . That Antiquity , euen till these i i Lombard . Sent. lib. 4. c. 12. & Aqu. 3. p. qu 83. art. 1. in corp. latter times beleeued the sacrifice in the Eucharist to bee no other , but the image or commemoration of our Sauiours sacrifice on the Crosse . That in k k Lindan , Panopl . lib. 4. cap. 25. Albaspin . Obseru . lib 1. cap. 4. former ages for 1300. yeares , the holy Cup was administred to the Lairy . And diuine seruice celebrated l l Nic. de Lyra. in 1. ad Cor. cap. 14. & Cassand . in Liturgicis cap. 28. for many ages , in a knowne and vulgar Language , vnderstood by the people . That m m Polyd. Virgil. de Inuent . lib. 6. cap. 13. the Fathers generally condemned the worship of Images , for feare of Idolatrie ; and n n Azor. Moral . lib. 8. cap. 26. part . 1. §. Respondeo . allowed , yea exhorted the People with diligence to read the Scriptures . Many more confessions of this kinde might be produced .

If now the Mistaker will suppose his Romane Church and Religion purged from these and the like confessed excesses and nouelties : hee shall finde in that which remaines little difference of importance , betweene vs .

But by this discourse the Mistaker happily may beleeue his cause to be aduantaged , and may reply . If Rome want nothing essentiall to Religion or to a Church , how then can the Reformers justifie their separation from that Church , or free themselues from damnable Schisme ? For surely to separate from the communion of the Church , without just and necessary cause , is a Schisme very damnable .

All this in effect is formerly answered . Yet to satisfie our Mistaker , ( if it may be ) we will here further say somewhat to the point , more plainly and distinctly .

There neither was , nor can be any just cause to depart from the Church of Christ ; no more then from Christ himselfe . But to depart from a Particular Church , and namely from the Church of Rome , in some doctrines and practises , there might be just and necessary cause ; though the Church of Rome wanted nothing necessary to saluation . I said signantèr , in some doctrines and practises . For there is great difference betweene a Schisme from them , and a Reformation of our selues : And it is one thing to leaue the communion of the Church of Rome , another to leaue communicating with her in her errors .

Whosoeuer professes himselfe to forsake the communion of any one member of the body of Christ , must confesse himselfe consequently to forsake the whole . And therefore her communion we forsake not , no more then the Body of Christ , whereof we acknowledge the Church of Rome a member , though corrupted . And this cleares vs from the imputation of Schisme , whose property it is , ( witnesse the o o August . de Vnit. Ecc les . cap. 13. Periisse dicunt de caetero mundo Ecclesiam , & in parte Donati in solâ Aphrican remansisse . See more of them below . Donatists and p p Hieron . aduers . Luciferian . initio Dialogi . Afferebant Luciferiani vniuersum mundum esse diaboli , & vt jam familiare est eis dicere , factum de Ecclesiá lupanar . Et mox . Vestra Ecclesia ( Catholicos alloquens ) Anti-Christi magis Synagoga quàm Christi Ecclesia debet nuncupari . Luciferians , ) to cut off from the Body of Christ , and the hope of Saluation , the Church from which it separates . And if any zelotes amongst vs haue proceeded to heauier censures , their zeale may be excused , but their Charity and wisedome cannot be justified . Vnlesse happily they intended not the Church but the Court of Rome : which two if any Romane Catholique cannot well distinguish , let him read the French Doctor Peter Charron , in his third Veritie , q q Charr . Verit. troisiesme . Ch. 14. §. Mais les Schismatiques . Il faut prudemment distinguer entre l' Eglise Romaine & la Court Romaine — Ceste Court demeure , se couure , & se nourrit dedans ceste Eglise , ainsi que le ver dedans la pomme , comme aussi est elle née de sa gresse & de son abondance . C'est contrè la Court Romaine , què Sainct Bernard en tant de lieux , & autres Anciens ont crié & escrit . where he likens the Court of Rome in that Church to a worme in an apple , and confesses all the maladies and miseries in the one to flow from the other .

But to forsake the errours of that Church , and not to joyne with her in those practises which we account erroneous , we are enforced by necessity . r r Aug. de ●apt . contr . Donat. lib. 1. cap. 4. & 5. Alia causa est corum qui in istos Haereticos imprudentèr incurrunt , ipsam esse Christi Ecclesiam existimantes ; alia corum qui nouerunt non esse Catholicam . For though in themselues they be not damnable , to them which beleeue as they professe : yet for vs to professe ( & to auow by oath , as the Church of Rome injoynes ) what we beleeue not , were without question damnable . And they with their errours by the grace of God might go to heauen ; when we for our hypocrisy and dissimulation , without repentance , should certainly be condemned to hell . It is the doctrine of the Romane Schoole , that veniall sinnes to him that commits them , not of subreption or a suddain motion , but of presumption that the matter is not of moment , change their kinde & become mortall . The like may be said of their errours . To him who in simplicity of heart beleeues and practiseth them , & withall feareth God & worketh righteousnes , to him they shall proue veniall . Such an one shall , by the mercy of God , either be deliuered from them , or saued with them . But he that against faith and conscience , shall goe along with the streame to professe and practise them , because they are but little ones ; his case is dangerous and without repentance desperate .

We hope and thinke very well of all those holy and deuout soules , which in former ages liued & died in the Church of Rome . For though they died in many sinfull errours ; yet because they did it ignorantly through unbeleefe , s s Cypr. Epist. 63. Pam. num. 13. Si quis de antecessoribus nostris , vel ignorantèr vel simpliciter non hoc obseruauit & tenuit , quod nos Dominus facere exemplo & magisterio suo docuit , potest simplicitau ejus de indulgentiâ Domini venia concedi : nobis verò non poterit ignosci , qui nunc à Domino admoniti & instructi sumus . not knowing them to be either errors or sins ; and repenting in generall for all their vnknowne trespasses ; we doubt not but they obtained pardon of all their ignorances . For it were an vnreasonable incongruity to imagine , that the God of mercy should not be as ready to pardon errours of vnderstanding , as wilfull impieties . Nay our Charity reaches further , to all those at this day , who in simplicity of heart beleeue the Romane Religion and professe it . But we vnderstand onely those , who either haue not sufficient meanes to finde the truth ; or else such as after the vse of the best meanes they can haue , all things considered , finde not sufficient motiues to conuince their conscience that they are in errour , But they that haue vnderstanding and meanes to discouer their errour , and neglect to vse them ; wee dare not flatter them with so easie a censure . And much lesse them , that dare professe the Religion of the Church of Rome , when they doe not beleeue it , or onely beleeue it , because some carnall or worldly respect doth blinde or misleade their vnderstanding .

Wherefore , to that demand of our Romanists , If we beleeue their Religion to be a safe way to heauen , why doe we not follow it ? We answer , we beleeue it safe , that is , by Gods great mercy not damnable to some , such as beleeue what they professe : but we beleeue it not safe , but very dangerous if not certainly damnable to such as professe it when they beleeue , ( or , if their hearts were vpright and not peruersly obstinate might beleeue ) the contrary . The Iesuires and Dominicans hold different opinions touching predetermination , and the immaculate conception of the blessed Virgin : Yet so , that the Iesuite holds the Dominicans way safe , that is his error not damnable , and the Dominicans hold the same of the Iesuites . Yet neither of them with good consequence can presse the other to beleeue his opinion , because by his owne confession it is no damnable errour . For as the Dominicans might vrge the Iesuites after this manner , so the Iesuites might returne it vpon the Dominicans : and so the Argument being common to both , either it must conclude for both , ( and so both parts of a contradiction must be true ; ) or else , ( which is most certaine and euident , ) it concludes for neither . And if for neither of them against the other , then by the like reason it is vaine for Papists to vse it against Protestants . All false opinions are not damnable errours , to them that beleeue them : yet may they be so manifestly false , that there can be no wisedome in beleeuing them . If one should beleeue , that twice two were not foure , all would confesse he held no damnable errour : But if the same man should thinke all men bound in conscience to be of his opinion , and vrge them ( as the Romanists doe vs ) that , by their owne confession there were no danger in his way , and therefore in wisedome they were to follow it ; who would not laugh at his ridiculous folly ? So if they haue no better ground of their beleefe , then their Aduersaries charitable judgement of their errours , they will be so farre from conuincing their Aduersaries of lacke of wisedome , that themselues cannot escape the imputation of folly .

By all this it is euident , that although we confesse the Church of Rome to be ( in some sence ) a true Church , and her errours to some men not damnable : yet for vs who are conuinced in conscience , that she erres in many things ; a necessity lyes vpon vs , euen vnder paine of damnation , to forsake her in those errours . Which is not so much a forsaking of her , as a purging of our selues . To cleanse some part of the Church from vile abuses , is not to goe out of the Church . If a Monastery should reforme it selfe , and reduce into practise ancient good discipline , when others would not ; in this case , could it with reason bee charged with Schisme from others , or with Apostacy from its rule and order . Or as in a Society of men vniuersally infected with some disease , they that should free themselues from the common disease , could not be therefore said to separate from the Society : So neither can the Reformed Churches ( especially ours of England ) be truly accused for making a Schisme from the Church , seeing all they did , was to reforme themselues ; yet with resolution , to continue in communion ( as much as in them lay , ) euen with those parts of the Church , that would not doe so . Indeed if they of Rome could first make it appeare by any sound proofe , either that the Church was pure and needed no Reformation ; or that it is all one to leaue the communion of the Church , and to cease communicating with some Churches in their errours ; or lastly , that it is all one to forsake the Church of Rome and to forsake the obedience to that Church as it is now required ; then the crime of Schisme might with some colour be laid to our charge . But all these are groundlesse assumptions , talk'd of very freely and commonly , but such as neuer will be proued by any one Argument of validity .

In summe , wee can neuer be joyned with Rome , in such corruptions as make her Popish : But wee were neuer disjoyned from her in those maine essentiall truthes , which giue her the name and effence of a Church . Whereof if the Mistaker doubt , he may be better informed by some late Roman Catholique writers , of milder judgement and temper : One of t t Examen pacifique de la doctrine des Huguenots . à Caen. 1590. France , who hath purposely in a large Treatise proued ( as He beleeues , ) the Hugonots & Catholiques of that Kingdome to be all of the same Church and Religion , because of the truths agreed vpon by both . And another of our owne u u Syllabus aliquot Synodorum , Colloquiorum , Doctorum pro pace Ecclesie . Aureliae . 1628. Countrey , ( as it is said , ) who hath lately published a large Catalogue of learned Authors , both Papists and Protestants , who are all of the same minde .

But he is perswaded , it seemes , that Protestants among themselues are not of the same Church and Religion . For he sayes , their differences are many and materiall : & Luther with his followers , Schlusselburgius , Grawerus , Hunnius , and their like , doe rigorously curse and condemne the Zuinglians & Caluinists . And some of their harsh censures to this purpose he transcribes out of Brierly ; who , with a curious , and ( I doubt ) a malicious diligence , hath raked vp their intemperate speeches .

For answer : first , the Protestants , especially we of the Church of England , acknowledge not any factious names of Lutherans , Zuinglians , or Caluinists ; with which we are injuriously nick-named by our Aduersaries , as of old good Orthodox Christians were called a a Phot. cod . 280. in Excerptis Eulogi● ad fin . libri . Cornelians , and b b Act. Conciliab . Ephes . in Epist. legat . Schismat . ad suos in Epheso . pag. 287. edit. Bin. 1618. Cyrillians , by the seditious followers of Nouatus , and Nestorius . With Pacianus wee professe , Christian is our name , and Catholique our Surname . We esteeme of Luther , Zuinglius , and Caluin , as worthy men : but we esteeme them not worthy to bee Lords or Authors of our Faith , or to lead our vnderstandings captiue . Both themselues were farre from affecting such diuine honour ; and we farre from bestowing it . We remember who said of Christ , Heare Him , not heare them : and therefore though these mens reasons may gaine our assent , their Testimony is at the best but probable . Wee beleeue not what they say , but what they proue . Much lesse can we endure , being once baptized into the name of Christ , to be marked with the name of any man , as with a note of our seruitude . Gregory c c Nyssen ▪ contr . Apollinar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nyssen makes a sore complaint of his times ; The great and venerable name of CHRISTIAN ( saith he ) is neglected ; men profanely diuide themselues into humane appellations . And hee laments the miserable ambition of many Sectaries , who surname themselues from their grand Seducers . His Brother d d Basil . in Ps. 48. S. Basil giues instance in the Marcionites and Valentinians , c c Optar . lib. 3. Optatus in the Donatists . So might wee in them that call themselues Franciscanes , Dominicanes , Thomists , Scotists , Iesuites , &c. To all these we say with f f Epiphan. haer. 70. in fin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphanius , The holy Spouse of Christ beares onely her Husbands name . And for vs , as the same g g Idem . haer. 42. Epiphanius and h h Nazianz. orat . 31. in fin . Nazianzene speake , Though we reuerence S. Peter and S. Paul , yet we are neither Petrians nor Paulians , but Christians . Our reason is that which we read in i i Lact. lib. 4. cap. 30. Christiani esse desierunt , qui Christi nomine omisso , humana & externa vocabula induerunt . Lactantius ; They are no Christians , who seeke after forraine titles . And therefore we disclaime the name of Caluinists : we owe no seruice , we haue no dependance vpon Caluin or any other man , as Doctor or Master of our Faith . We owe him , and the rest of the first Reformers many thankes for their painfull labours , which shall remaine of honourable account in all posterity . We cannot blesse God sufficiently for such Instruments of his glory . Yet we doe not idolize their Persons , or adore their dictates and opinions , as if they were diuine Oracles , as the Romish zelotes doe with their Pope . This were not to shake of our old seruitude , but to exchange it ; and for one infallible Pope to set vp many . Thankes be to God , among the many Idols which we haue cast off , this Idoll of humane authority is one ; which hath robbed God of much glory . That Doctor , who hath the command of our conscience , hath his chaire in heauen . We take vp no opinions vpon the credit of any of our Teachers , whom we censure as well as follow , and freely dissent from their judgement or approue it , when we haue weighed it with reason . Wee loue and honour them as our Friends ; yet so , that we honour Truth , and loue it aboue all Arist. Eth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Friendship .

Wherefore the jarres and diuisions betweene the Lutherans and Caluinists doe little concerne the Church of England , which followeth none but Christ . Yet to speake somewhat in fauour of them and of the truth : k k See D. Field of the Ch. l. 3. cap. 42. the Append. pag. 819. & seqq . vlt. edit. their dissensions are neither many nor so materiall , as to shake or touch the foundation ; easily reconcileable , if men of any moderation had them in handling . The bitter speeches of Luther none can excuse : and much lesse the virulent Pamphlets and Proscriptions of some of his Disciples , who in a preposterous imitation of his zeale are little lesse then furious . But the consequence of opinions must not bee measured by the passions or outrages of opinionate men . Two Brothers in their choler may renounce each other , and disclaime their amitie ; yet that heat cannot dissolue their inward and essentiall relation . There are some doubts and questions ( saith l l August . de pecc . Orig. contr . Pelag. & Caelest. cap. 23. Sunt quaestiones , in quibus saluâ fide quâ Christiani sumus &c. Vide eum contr . Iulian. Pelag. lib. 1. cap. 2. & Enchirid. cap. 59. S. Austine ) wherein , without any damage to that Faith whereby we are Christians , a man may be ignorant , or suspend his opinion , or coniecture amisse , through humane frailty . In such , what wonder if learned men varie in their judgements ; especially seeing the best of men are here below but men at the best , obnoxious to numberlesse passions and infirmities ; and ( as the same m m Aug. de Ciu. D. lib. 15. cap. 5. Proficientes , nondumque Perfecti inter se pugnare possent . S. Austine sayes ) Not perfect , but proficient If Charity might still moderate in disputations of this nature , if truth were ever aimed at more then victory , if men contended for their opinions in a faire and manly fashion , that is , ( as n n Orat. 3. de Pace . p. 220. edit. Paris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Gregory Nazianzen advises ) with reasons without revilings ; then might they bee an exercise of great vse and fruit for the discovery of truth . But this temper of wisdome and charity is rarely to bee found : it hath beene the miserable calamity of the Church in all ages , that the pride and confidence of Some , either too to learned in their owne opinion , or too to ignorant in other mens , hath caused these debates to degenerate into vnworthy & scandalous contentions .

The contentions of Catholiques in the ancient Church , vpon very trifling occasions , were so very bitter and intemperate ; that they were with scorne obiected by o o Cels . apud . Orig. lib. 3. Euseb. de vit. Const. lib. 2. cap. 60. Chrysost. in 1. ad Gal. Pagans , and derided in their open Theaters ; much p p Cypr. Epist. 8. Basil . Ascet . lib. de Iudic. Dei . Nazianz . Orat. 1. 14. Pelus . l. 4. ep . 55. Vide Baron . an. 400. n. 51. lamented by men of modesty ; though excused q q Pelus . ib. & Themist . apud Socr. l. 4. c. 27. by some as well as they could . Many times the ground of a violent quarrell was not reall but imaginary , vpon a meere mistake of one anothers meaning . Chrysostome and Epiphanius agreed against the errours of Origen : but so passionately contended about the condemnation of his writings , r r Sozom. Lib. 8. c. 15. Phot. cod . 96. that they proceeded to mutuall imprecations one against the other : and God heard the rash desires of them both , the former dying out of his Bishopricke , and the other out of his Country . In like manner , Cyrill of Alexandria anathematized Theodoret , as favouring the Nestorian Heresy : yet quickly after s s Concil. Caleed . act. ● . in the Councell of Cbalcedon , vpon examination of the cause , Theodoret was absolued and declared Orthodox . t t Nazianz. orat . 21. in laud. Athan. Hieron . epist. ad Damas. numero 57. Tom. 3. The Churches of the East and West on a vaine suspition charged each other with Heresy ; and had beene schismatically divided , if Athanasius had not cleared the seeming difficulty . The Orientalls professing to beleeue three Hypostases in the glorious Trinity , would not admit three Persons , and were therefore thought to be Arrians : On the contrary the Westerne beleeuing three Persons , could not bee induced to confesse three Hypostases , & therevpon were taken to be Sabellians . Here was a great jealousy , grounded vpon a great errour ; which Athanasius easily discovered , and restored againe their good amity , & intelligence : shewing , that they differed not in judgement , all meaning the same thing , and that Hypostasis on the one side , was the very same in effect with Person on the other .

This last example much resembles the divisions of the Lutherans and Calvinists , as they are called : who ( especially , the moderate of either side , ) differ rather informes and phrases of speech , u u See D. Field Append. to the 5. book pag 819. & 869. then in substance of doctrine . The first and maine Controversy betweene them is that about Consubstantiation , which after occasioned that other of Vbiquity . ( I omit the questions of Predestination , being no lesse debated in the Romane Schooles then in the Reformed . ) In both these Controversies , the maine truth on both sides is out of Controversy ; that Christ is really and truly exhibited to each faithfull communicant , and that in his whole Person , he is every where . The doubt is only in the manner , how he is in the Symboles and how in heaven & earth . Which being no part of faith , but a curious nicity inscrutable to the witt of man ; wee should all here beleeue , where wee cannot vnderstand , and not fall a quarrelling about that which wee cannot conceiue . a a Just. M. in Expos. Fid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How or why are sawey questions in divine mysteries .

Their other differences in ceremony or discipline , are diversities without discord . b b Vide Tertul . de Virg. vel . cap. 1. Firmil . apud Cypr. epist. 75. August . Epist. 86. Socrat . hist. lib. 5. cap. 21. &c. All wise men in the world haue ever thought , that in such things each severall Church is left to her own judgment and liberty ; so as shee keepe her selfe to the generall Apostolique rules of Order and Edification , and to the generall judgement and practise of the Church vniversall . Though the body of Religion in diverse Churches & Countries be cloathed in diuerse suits and fashions , yet for substance it may bee one in all .

In all these Contestations , ( as it commonly falls out , blessed be God ! ) they that are for truth , haue ever beene for Charity and mutuall toleration : as appeares by their c c Vide Iunij & Parei scripta Irenica . published writings , all tending to pacification . Luther himselfe , though of a rough and vehement spirit , yet before his death , being tempered by milde Melancthon , ( that honour of Germany ) did d d Admon . Neustad . de libro Concord . cap. 6. pag. 236. much relent & remit of his rigor against Zuinglius , and began to approue the good counsells of peace . And among the Lutherans , all are not of the same intractable disposition . As they in Polonia for instance ; e e Vide Corpus Confess . & ibi Poloniae Consensum . where the followers of Luther & Calvin haue long liued together , in a faire and brotherly concord & communion ; notwithstanding their severall opinions , which they still retaine .

Since then our discords are of no higher degree , wee say as f f Prudent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § vlt. — concordia laesa est , Sed defensa fide : quin & concordia sospes Germanam comitata Fidem , sua vulnera ridet . Prudentius , a Christian Poet , of the vnity of his times . It hath beene a little violated , but is defended by Faith her sister : in whose company being safely come off , shee laugheth at her wounds , as being easily curable .

Charity mistaken . Cap. 6.

FVrthermore , the Protestants are properly Heretiques at least , if not Insidells . Heretiques , because they reiect and disobey the indgement 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 opinio●s before the decrees of the Church , ) that properly makes the Horetique . The Heretiques , recounted by St Austine , Epiphanius and Philastrius in their Catalogues , were condemned , not so much for their errours , ( which were many of them not very materiall , ) as for their contempt of the Church . S. Cyprian and the Donatists differed not in the matter of their errour ; but the obstinary of the Donatists , & their disobediencs to the Church made them to bee condemned for Heretiques , when St Cyprian was absolued , because the Church in his time had not declared her selfe . And in like manner the Novatians were condemned on the same grounds .

Answere Sect. 4.

OF the nature of Heresy . The Church may declare & convince an Heresy , but cannot make any Doctrine Hereticall properly , vnlesse it be such in the matter of it . The words Heresy , and Heretique very ambiguous . How commonly vsed by the Auncients . Of their Catalogues of Heretiques . St Cyptian ( though erring in the point of Rebaptization , ) justly absolued from Sohisme and Heresy . The Donatists guilty of both . And the Novatians of Schisme .

BVt though wee doe agree in the substance of Religion with all true Christian Catholiques in the world ; yet all this cannot winne vs the Charitable opinion of our Mistaker . For notwithstanding all this , he beleeues vs to be not only Heretiques , but no better in effect then Infidells . And hee giues his reason , which he saies , strikes at the roote and vnanswerably convinces . His custome is to giue vs only words : it is well that he offers vs reason , which we shall be ever willing to heare and consider of . His reason then . First wee are Heretiques , because in many opinions wee disobey the Church ; and Heresy properly consists not in the matter or quality of the false doctrine beleeued , but in the pride of him that maintaines it in contempt of the Church . Our faith then is defectiue , because wee beleeue not all that is commaunded by the Church . But 2. which is worse , we haue no true faith at all ; no , not of those things which we truly beleeue . For though we firmely assent to many truths , yet we doe not beleeue them vpon the only true and infallible motiue , or vpon the right ground , which is the revelation of God , and the proposition of his Catholique Church . The faith which relies not on this ground is not any true faith , but only an humane opinion or perswasion .

Answ. If wee did not dissent in some opinions from the present Romane Church , wee could not agree with the Church truly Catholique . But the Mistaker after his fashion , is ever begging what will never bee granted or proved , that his Roman Church is all one with the Catholique . What Optatus said of the Donatists ( who arrogated to themselues alone Optat. lib. 3. the name and priviledges of the Church , exclusiuely to all others , ) the same say wee of the Popes part ; Vestra pars quasi Ecclesia est , sed Catholica non est ; Their Church is truly so called in some sort , being a corrupt member of the Catholique , but the Catholique Church it is not .

The Catholique Church is carefull to ground all her declarations in matters of faith vpon the divine authority of Gods written word . And therefore whosoeuer wilfully opposeth a iudgement so well grounded , is iustly esteem'd an Heretique : not properly , because he disobeyes the Church ; but because hee yeelds not to Scripture sufficiently ' propounded or cleared vnto him . So saith a a August . de Gen. ad . lit . lib. 7. cap. 9. Omnes . Haeretici Scripturas Catholicas legunt , nec ob aliud sunt Haeretioi , nisi quòd eas non rectè intelligentes , suas falsas opiniones contra earum veritatem pervicaciter asserunt . Idem habet Epist. 222. St Austin , and b b Hier. in Galat. cap. 5. Haereticus est quicunque aliter Scripturam intelligit , quam sensus Spiritûs S flagitat , licèt de Ecclesiâ non recesserit . St Hierome expresly . The best c c Divinae Scripturae integra & firma regula verita tis . Dist. 37. c. Relatum . Bellarm. de verb. Dei lib. 1. c. 2. Sacra Scriptura regula credendi certissima tutissim●que est . Gers . de exam. doctrin . par. 2. consid . 1. Oper. part. 1. pag. 541. Scriptura nobis tradita est tanquàm regula sufficiens & infallibilis pro regimine totius Ecclesiastici corporis — vsque in finem . — cui se non conformans alia doctrina vel abjicienda est vt haereticalis , vel vt suspecta & impertinens ad religionem prorsus est habenda . learned in the Church of Rome confesse , that the Scripture was giuen as a sufficient and infallible rule for the government of the whole Church , so as any doctrine not conformable therevnto must either bee rejected as hereticall , or suspected as impertinent to religion . It is confessed also that the Church d d Almain . in 3. D. 25. q. 1. Resolutio Occham est , quòd nec tota Ecclesia , nec concilium generale , nec summus Pontifex potest facere Articulum quod non fuit Articulus . Sed in dubijs propositionibus potest Ecclesia determinare an sint Catholicae - — Tamen sic determinando , non facit quod sint Catholicae quùm prius essent antè Ecclesiae determinationem . Sic etiam Turrecremata , Adrianus apud Can. lib. 12. cap. 8. S●tus in 1. D. 11. q. 1. in fine . In nova Haeresi veritas prius erat de side , etsi non ita declarata . Bonavent . in 1. D. 11. A. r. q. 1. ad fin . Haere●●● multa , quae erant implicita fidej nostrae , compulerunt explicare . hath no power to make any Article of faith , or to adde any thing to the doctrine of faith . Her duty is only to e e B●larm . lib. 2. de Concil. cap. 12. Concilia quùm definiunt , non faciunti liquid esse in fallibilis veritatis , sed declarant . Gers . de err . circ. praec●● Non occides . part . oper. 1. pag. 406. vlt. edit. Papa vel generale Comlium determinando de fide , nihil faciunt aliud nisi declarare talia esse fide . Canus lib. 2. cap. 7. Ingenuè fatemur non esse nunc novas rev●●tiones expectandas , five à summo Pontifice , five à Concilio , five a Ecclesiâ totâ . Vide Th. 2. 2. q. 1. A. 10. ad 1. explaine and declare the truth according to Scripture , and from thence to draw all her conclusions . f f Aquin. 2. 2. q. 1. A. ● . in corp. For the Articles of the faith cannot encrease in substance , b●● onely in explication . Hence it followes , that all necessary or fundamentall truth is contained in Scripture , which is the rule according to which the Church is to judge of g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. lib. 1 de Anim. truth and errour . Her declaration is only to fetch out that truth which is in the Scripture : her exposition of the Text must not be an addition to it . It is a faulty and erronious declaration , which in stead of declaring giues another See the learned Answere to Fishers Relation of his 3. Confer . pag. 9. and a contrary sense . Neither is any doctrine necessary or true , because the Church declares it such , but because it is such in it selfe by warrant of Scripture . If the Church walke not by this rule , h h Mag. 1. D. 11. lit . C. Qui pretergreditur fidei regulam , non incedit in via , sed recedit à viâ . Quod volumus Sanctum est . Ticonius Donatista apud S. Aug. cont. Epist. Parmen . lib. 2. c. 13. she is out of her way . And in this by-way never any Church hath wandred so farre , as the Church of Rome , which hath defined or declared very many things to be fundamentall Truths or Heresies , which are nothing lesse : following herein no other rule but her owne fantasy .

As in Truth , so in Heresy , the Church may declare what is Heresy , shee may convince and censure it : but still according to her Rule , the Scripture . Neither is any doctrine Hereticall , because it opposeth the definition of the i i Alph. à Castro . lib. 1. adv. Haeres , cap. 8. Ecclesia s●● definitione non facit talem assertionem esse Haeresim , cùm e●amsi ipsa non definivisset , esset Haeresis : Sed id efficit Ecclesia , vt nobis per suam Censuram pate at illud esse Haeresim — ibid. Ideò dicitur veritas aliqua Catholica , quia à Deo in Scripturis revelata est , & è contra . Church , but because it opposes that Scripture , on which the Church grounds her definition . The doctrines of Arrius , Macedo●ius , Nestorius , Eutyches were in themselues Hereticall even before they were solemnely condemned in the 4 generall Councells .

But , saith the Mistaker , the Heresier mentioned by Philastrius , Epiphanius and S. Austin in their Catalogues , were many of them errours in themselues of no grea● moment or importance : yet they were al● esteemed Heresies , because they were hel● in disobedience to the Church . So likewise the errour of rebaptization was for the matter of it the very same in S. Cyprian , and in the Donatists : yet the Donatists were accounted Heretiques for despising the iudgement of the Catholique Church , and S. Cyprian not so , because hee conserved himselfe within the amity and communion of the Church . Therefore properly and formally he is an Heretique that contradicts the definitions of the Church .

Answ. In all ages , almost , the imputation of Heresy hath beene too too frequent and familiar among Christians ; and in this age aboue all , wherein Christendome is so miserably broken into numberlesse fragments and pieces . It is a thing purely impossible for the learnedst man in the World , exactly to recount all the severall Sects and subdivisions of Christians , or such as pretend to Christianity . And every Sect hath some Zelotes , so passionately in loue with their owne Opinions , that they condemne all others , differing from them , to be Hereticall . So there liues not a Christian on earth , who in the judgement of many others is not an Heretique . I speake not this in favour of any Heretique or Heresy justly so called , ancient or new . But surely as this imputation is a grievous crime where it is true : so it is no lesse grievous a calumny if it bee vngrounded . And it is good counsell , which k k Cont. Haeres . lib. 3. & lib. 1. cap. 7. Qui tàm leviter de Haeresi pronunciant , saepè fit vt suâ ipsorum feriantur sagittâ , incidantque in eam foveam , quam alijs parabant . Alphonsus à Castro giues , let them consider who pronounce so easily of Heresy , how easy it is for themselues to erre . Very good advise , though Alphensus himselfe makes very little vse of it , and forgets it too often .

As all Truth is not of equall moment or necessity , so al errors are not , of the same malignity and danger . Every Heresy is an error ; but l l Aug. de Haeres . in praef. Non omnis error Haeresis est , quamvis omnis Haeresis errore aliquo , &c. Jd. alibi Errare postium Haereticus esse nolo . Bellar. lib. 3. de Euchar. cap 8. §. Ac primum . Haeresis est , cuius contraria est veritas fidei à Deo revelata . each error is not Heresy . What Heresy is properly , or what it is that makes an Heretique , is a thing either meerely impossible , or extreamely difficult to define , in the opinion of m m Quid faciat Haereticum , regulari quadam definitione comprehendi , sicut ego existimo , aut omnino non potest , aut difficilimè potest . Id. vbi suprà . S● Austine : who promised and n n In fine libri ad Quodvultdeum . intended a treatise purposely of this matter , bu● his death or other thoughts prevented him . But it is most evident , that those o o Bellar. de Script , in Philastrio . Observandum est multa a Philastrio inter Haereses numerari , quae verè Haereses non sunt . Dion . Pctau . Animad. in Epiphan. initio , de Inscript . operis . Haeresis nomen latissimè ab Epiphanio vsurpatur , nec ad Theologorum normam vocabuli istius vsus exigend●● est . ancient writers in their Catalogues ( and elsewhere ) doe not vse the words Heresy or Heretique , in their exact o● proper notion , but in a very large an● generall signification , not distinguishing betweene Heresy and errour . Whatsoever opinion they conceived to bee contrary to the common or approved opinion of Christians , that they called as Heresy ; because it differed from the received opinion , not because it opposed any formall definition of the Church . This may appeare by many circumstances .

1 St Austin was desired by his Frien● Quodvultdeus , to set downe all p p Praefat. lib. de Haer. ad Quodv . Petis exponi , omnia omnin● quibus à veritate dissentiunt . opinions of Heretiques differing from truth . Every false opinion is not properly a● Heresy , or condemned by a definition of the Church .

2 The same Author saith of q q Haer. 80. Alias ipse commemorat , quae mihi appelland ae Haereses non videntur . Philastrius , that hee ranked many things in his Catalogue of Heresies , which in his judgement were not truly so named . Therefore either Philastrius set downe many Heresies , not defined to bee such by the Church , or else S. Austin should be an Heretique , who denied them to be Heresies after the Church had defined them .

Lastly , he notes that Philastrius and Epiphanius differ in the number of their Heretiques , because they differed in their judgement of Heresy ; r r August . ibid. proculdubio in ea quaestione vbi disputatur , quid sit Haeresis , non idem videbatur ambobus , &c. that seeming an Heresy to the One , which seemed not so to the Other . Himselfe differs from them both ; professing the reason to bee , because it is hard to agree vpon the true nature and definition of Heresy . He was not then of our Mistakers opinion , that the definition of the Church is that which makes an Heresy .

The like difference may bee observed in the Writers of the Romane Church . s s Alph. in Praefat. & lib. 1. cap. 9. Pater . miserè errâsse Bern. de Lucemburgo Hereticorum , Catalogum describentem . Alphonsus à Castro often taxes the miserable errours , as he calls them , of Guido Perpinianus , Bernardus de Lucemburgo and others in their Catalogues of Heretiques , and in their judgement of Heresy , wherein he thinkes them many times mistaken . And will the Mistaker say , that all the Heresies recounted by Alphonsus himselfe , Prateolus , and the like were errours publiquely condemned by the definition of the Church ?

It is true , when the Church hath declared her selfe in any matter of Opinions or of Rites , her Declaration obliges all her Children to peace and externall obedience . Nor is it fit or lawfull for any private man to oppose his judgement to the publique . He may offer his contrary opinion to bee considered of , so he doe it with evidence ( or great probability ) of Scripture or reason , and very modestly , still containing himselfe within the dutifull respect which hee owes . But if he will factiously advance his owne conceits , and despise the Church so farre as to cast off her communion : hee may be justly branded and condemned for a Schismatique , yea and an Heretique also in some degree , and in foro exteriori ; though his opinion were true , and much more if it bee false . And this was it that made one great difference betweene Saint Cyprian and the Donatists , though they agreed in the er●or of Rebaptization . For the Donatists had other errours more grosse and dangerous , and even amounting to Heresy in the matter of them , where of Sr Cyprian was no way guilty as shall appeare .

St Cyprian was of opinion that all Heretiques returning to the Catholique Church ought to be rebaptized . Steven at the same time Bishop of Rome held the direct contrary , that no Heretiques should be rebaptized . Both of them erred , and both said true , in some sense . The ambiguity of the word Heretique deceived them . For the Catholique Church , afterwards in the Councell of Nice declaring her selfe in that Controversy , distinguished of Heretiques , and decreed that t t Concil. Nic. Can. 8. Cathari . Some should not bee rebaptized , but receiued with a simple benediction ; and that u u Paulianistae s●u Samosateniani ibid. Can. 19. & Concil. 6. in Trull . Can. 95. Others should be . But the disposition and carriage of Steven and Cyprian in this businesse was very different , and very remarkable .

Steuen in a violent heat w w Eusch . Hist. lib. 7. cap. 4. excommunicates all the Bishops of Cilicia , Cappadocia , Galatia , &c. because they were not of his minde . When they sent some Bishops of their Company to him fairely to treate of the matter , He x x Vide Firmiliani Epist. inter Epist. Cypriani 75. ad fin . forbids them to be receiued into any house or harbor . He vses Cyprian with termes of reproach , calls him y y Ibid. false Christ , false Apostle , deceitfull Worker . With Steuen agreed his Italian Bishops .

On the other side , notwithstanding this Declaration of the Bishop and Church of Rome in this Controuersie , S. Cyprian a a Bellar. lib. 2. de Concil. cap. 5. Constat Cornelium Papam cum nationali Concilio omnium Episcoporum Italiae statuisse non debere Haereticos rebaptizari , & eandem sententiam posteà approbâsse ●●am Stephanum Papam , & jussisse vt Haeretici non rebaptizarentur . Et simu constat Cyprianum contrarium sensisse & mordicus defendisse ; id quod etiam ipse fatetur in Epist. ad Pompeium , vbi arguit Stephanum Pa●am erroris . Et tamen Cyprianus semper est habitus in numero Catholicorum . persisted in his opinion ; and with him 80. Bishops of Africa , Synodically assembled at Carthage , besides those other of the East . For in that age men did not beleeue , that the Romane Church was infallible , or that it was Heresie to dissent from her judgement , or not to submit to her authoritie . But the behauiour of Cyprian was full of sweetnesse and modesty . He deliuers his owne firme opinion ; but withall b b Cypr. Epist. 72. ad Stephan . Quâ in re , nos vim nemini facimus , nec legom damus ; cùm habeat in Ecclesiae administratione voluntatis suae arbitrium liberum vnusquisque Praepositus . Id. Epist. 73. ad Iubaianum in fine . Haec breuitèr pro nostra mediocritate rescripsimus , nemini praescribentes aut praeiudicantes , quo minùs quisque Episcoporum , quod putet , faciat , habens arbitrij sui liberam potestatem . Nos , quantum in nobis est , cum Collegis & Coepiscopis nostris non contendimus , cum quibus diuinam concordiam & Dominicam pacem tenemus . Et mox . Seruatur à nobis patientèr ac firmitèr Charitas animi , Collegii honor , vinculum fidei , & concordia Sacerdotij . Id. in Praefat. Concil. Carthag . Superest vt de hâc re Singuli , quid sentiamus , proferamus : Neminem judicantes aut à jure communio nis aliquem , si diuersum senserit , amouentes . Neque enim quisquam nostrûm tyrannico terrore ad obsequendi necessitatem Collegas suos adigit . professes , that he meant not to prescribe or giue lawes to any , that euery Bishop might freely follow his owne judgement , that he would not contend with any of his Colleagues about this matter , so farre as to breake diuine concord and the peace of our Lord ; that he was farre from judging or censuring any of his Brethren , or cutting off from his communion any that were of a different minde : that in such cases none ought to constraine his Collegues by tyrannicall terrour ( therein glancing at the procedures of Steuen , ) to a necessity of beleeuing or following what he thinkes meet . This modestie and Charitie is very often and very deservedly commended by c c Aug. de Bapt. cont. Donat. lib. 1. cap. 18. & lib. 2. cap. 1. & 2. & 3. & 4. & 10. lib. 3. cap. 1. & 3. lib. 4. cap. 10. lib. 5. cap. 17. lib. 6. cap. 6. & Epist. 48. & passim . S. Austin : who vpon this ground frees that holy Martyr from Schisme , ( and much more from that Heresie ) whereof the Donatists after him were deeply guilty .

For the Donatists pursued and maintained their errour with extreame pride , faction , and fury . They dissented without reason not onely from the Roman or African Particular Churches , but from the great and graue Councell of Nice , representing the whole Catholique Church . They separated from the Communion of all other Christians , d d Aug. Epist. 172. So●etis nobis objicere , non solùm in nostris crimina non probata , sed potiùs in vestris probata . Id. lib. 2. de Bapt. cont. Donatist . c. 6. vestros fuisse Traditores monifestissima rerum gesta testantur . Optatus l. 1. Omnia quae in Traditores & Schisinaticos dici potuerunt , Parmeniane , ●●stra sunt . Vide Gesta purgationis Faelicis . charging them with false crimes whereof themselues were guilty . They vanted that e e Optat. lib. 2. Ecclesia vna est . Eam tu , frater Parmeniane , apud vos solos esse dixisti . Et post . Nitimini suadere hominibus apud vos solos esse Ecclesiam . Vide Aug. Epist. 50. & 161. Christ had no Church on earth but in the part of Donatus , and that Saluation could not be found but in their Assemblies . They esteemed Catholiques to bee no better then f f Optat. lib. 3. Verbaseductionis vestrae sunt , Attendite post vos , Redimite animas vestras . Vestrum est dicere hominibus Fidelibus & Clericis , Estote Christiani . Et vnicuique dicere , Cai Sei , aut Caia Seia , adhuc Paganus es aut Pagana . Idem lib. 4. Vester sermo est , quem ad pacis filios habetis , dum dicitis , per●istis ; attendite pos●●vos , periit anima vestra . Aug. Enarr . in Ps. 32. conc. 2. ad fin . Isti qui dicunt , non estis Fratres nostri , Paganos nos dicunt . Id. de Bapt. cont. Donat. l. 2. c. 7. Consule animae tuae , ●iunt , esto Christianus . O improbam rabiem , quùm Christiano dicitur , esto Christianus ! Pagans , g g Optat. lib. 4. Vos odio nos habetis , Fratres vtique vestros . Auditorum animis infunditis odia , inimicitias docendo suadetis docentes ne Aue dicant cuiquam nostrûm ; tollunt commune inter homines salutationis officium . hated them , disdained to salute them , h h Optat. lib. 6. Rasistis Altaria , fregistis Calices , lauistis Pallas , parietes & inclusa spatia salsà aquâ spargi praecepistis . Ad Aggaeum Prophetam video vos velle confugere , vbi scriptum est , Quae tetigerit pollutus , polluta sunt . washed their Church-wals and their vestiments , broke their Chalices , scraped their Altars , pretending that all were polluted by the very touch of Catholiques . ( Is not much of this Donatisme to be found at this day , in some that pretend themselues to be the onely Catholiques ? They may doe well to looke to it . )

For this vnworthy contempt of the Catholique Church , those wretches were worthily accounted Schismatiques in the highest degree : And Heretiques also for denying the Church to be Catholique , by their restraining of it to a corner of Africa . But because the most of them erred out of a well meant zeale , being seduced by their Guides , and so Haeretic is credentes rather then Haeretici , ( according to S. Austins distinction . De vtilitat . Cred. cap. 1. ) and rather i i Optat. lib. 7. Vos jamdudum in communionem nostram voluimus recipere , quia vos illo tempore non peccâstis , sed Principes vestri . continuing in the Schisme , then Authors of it ; and because the worst of them in the mid'st of their Schisme and Heresie retained the k k Optat. l. 5. Et apud vos & apud nos vna est Ecclesiastica conuersatio , communes lectiones , eadem fides , ipsa fidei Sacramenta , eadem mysteria . Et lib. 1. Ideò post vos non emendamus , quia & apud nos & apud vos , vnum est Sacramentum Aug. Epist. 164. Sacramenta , quae non mutantur , approbantur à nobis . Et Id. Epist. 48. In multis estis nobiscum , in Baptismo , in Symbolo , in caeteris Dominicis Sacramentis . Id. contr . Epist. Parmen . lib. 2. cap. 13. Sicut Baptismus in eis , sic ordinatio mansit integra , quia in praecisione fuit vitium , non in Sacramentis , quae , vbicunque sunt , sancta sunt . substance ( for the most important parts , ) and Sacraments of our Religion : Therefore the Catholiques much more mildly judged of them then of the followers of Arrius , Eunomius , or the like , expresly l l Optat. lib. 1. Benè clausisti hortum Haereticis frater Parmeniane , benè subduxisti anulum ijs ; vobis verò Schismaticis , quamuis in Catholicâ non sitis , haec negari non possunt , quia nobiscum vera & communia Sacramenta traxisits . Et mox . Quid tibi visum est haec & vobis voluisse negare , quos Schismaticos esse manife stum est . Et statim . Volebam vt soli damnarentur Haeretici : quantum in te est & jam vos ipsos cùm eis vnâ sententia ferire voluisti . August . Epist. 164. Non objicimus vobis nisi Schismatis crimen , quod etiam haeresin malè perseuerando fecistis . seuering them from such capitall Heretiques as erred in the prime and most fundamentall Verities , concerning the Deitie , the Incarnation of Christ , &c. They requited all their hatred with good will , acknowledged them to be their m m Aug. in Psal. 32. Conc. 2. ad fin . Velint , nolint , fratres nostn sunt . Vide eum etiam contr . Donatist . post Collat. cap. vlt. Optat. lib. 1. Quamuis Donatist . nos odio habent & execrentur , & nolint se fratres nostros dici ; tamen nos recedere à timore Domini non possumus . Sun sine dubio Fratres nostri , quamuis non boni . Quare nemo miretur , eonos appellare fratres , qui non possunt non esse fratres . Et mox . Non sint Collegae si nolint ; tamen , vt suprà diximus , fratres sunt . Frater igitur meus Parmenianus , & sic passim . Id. lib. 4. initio . Si tu non vis esse frater , ego esse incipio impius , si de nomine isto tacuero . Estis enim fratres nostri , & nos vestri . Et statim . Vos nobiscum , id est , cum fratribus vestris , pacem habere non vultis . Non enim potestis non esse fratres , quos ijsdem Sacramentorum visceribus vna mater Ecclesia genuit , quos eodem modo adoptiuos filios Deus pater excepit . Brethren , n n Aug. Epist. 166. Concordate nobiscum fratres , diligimus vos ; hoc vobis volumus quod & nobis . Id. Epist. 68. Nos cum magnâ dilectione seruamus vestros illaesos : legimus illis loca , quibus ipse error conuincitur , qui fratres à fratribus separat . Optat. lib. 4. Oramus pro vobis quia volumus : & vos pro nobis & cùm non vultis . Vides , frater Parmeniane , sancta germanitatis vincula inter nos & vos in totum rumpi non posse . loued and pittied and prayed for them . Though the peeuish Schismatiques did much abuse this Charitie of good Catholiques towards them . For hence they tooke occasion to argue in fauour of their Schisme and Heresie : as if their Aduersaries by their owne confession did justifie it and them : reasoning thus . o o Aug. Cont. lit . Petil. lib. 2. cap. 108. Petilianus dixit : Venite ad Ecclesiam populi , & aufugite Traditores , si perire non vultis . Nam vt facilè cognoscatis , quòd cùm ipsi sint rei , de fide nostrâ optimè judicant ; Egoillorum infectos baptizo , illi meos recipiunt baptizatos . Quod omninò non facerent , si in Baptismo nostro culpas aliquas agnouissent . Videte ergo , quod damus , quam sit sanctum , quòd destruere metuit sacrilegus inimicus . Id. contr . Crescon . Gram. lib. 1. cap. 21. Intentio tua est , in parte Donati hominem potius baptizari oportere : hanc intentionem hins probare conatus es , quòd etiam Nos esse illic Baptismum non negamus . Id. ibid. lib. 4. cap. 4. Quaeris a me , à quo to baptizari conueniat , vtrùm ab eo potius quem & ego Baptismum habere confirmo , an ab co quem tuus hoc non habere contendit . Vide eundem , de Bapt. contr . Donatist . lib. 1. cap. 10. & 11. Your selues ( said they to the Catholiques ) confesse our Baptisme and Sacraments and Faith ( for the most part ) to be good and auaileable ; We deny yours to be so , and say there is no Church , no Saluation amongst you . Therefore it is safest for all to joyne with vs . Doe not the Romanists at this day in the very same manner abuse the Charity of Protestants ? And is not this directly that Charme , wherewith they worke so powerfully vpon the Spirits of simple people ? Our answer is the same which S. Austin opposed to the Ancient Donatists in the places cited .

By the way : from that fauourable judgement and opinion which good Catholiques in that age had of the Donatists , esteeming them to be their Brethren , notwithstanding their Schisme and Heresie , these Corollaries may be probably deduced .

1. It seemeth that an Hereticall Church ( where in some Heresy is publiquely maintained by the Guides and Pastors of it , ) is in some kinde the Spouse of Christ , and bringeth forth p p August . ●le Bapt. con . Don. l. 1. c. 10. Ecclesia Catholica etiam in communionibus diuersorum ab vnitate separatis , per hoc quod suum in cis habet ipsa vtique generat Filios Christo per Baptismum . Children to God , and Brethren to the Orthodox beleeuers . Especially , if She baptize her Children in the name of the Trinity ; as did the Donatists .

2. It seemeth , that euen in an Hereticall Church Saluation may be had ; as a child may be borne in a plaguy house , and may liue , though he hath a running botch on his body . In such Churches the very ignorance and simplicity of the Vulgar is a preseruatiue to them against the poyson ; more hopes of them then of the Learned .

3. It seemeth to some q q Mr. Hooker lib. 3. §. 1. The Morton of the Church . cap. 1. §. 4. & cap. 7. §. 10. men of great learning and judgement ( but herein I had rather leaue the Reader to his judgement , then interpose mine owne , ) that all who professe to loue and honour Iesus Christ , ( though it be in much weakenesse and with many errours , yet ) are in the visible Christian Church , and by Catholiques to bee reputed Brethren . Or to the same purpose ; wheresoeuer ( say they ) a company of men do joyntly and publiquely professe the substance of Christian Religion , which is , Faith in Iesus Christ , the Sonne of God and Sauiour of the world , with submission to his doctrine , and obedience to his Commandements : there is a Church wherein Saluation may bee had , notwithstanding any corruption of judgement or practice ; yea although it be of that nature that it may seeme to fight with the very foundation , and so hainous as that in respect thereof the people stained with this corruption are worthy to be abhorred of all men , and vnworthy to bee called the Church of God .

For further illustration and proofe of this opinion , these things are said .

That to beleeue in Iesus Christ the Sonne of God and Sauiour of the world with submission to him , is sufficient to constitute a Church , wherein Saluation may bee had , is warranted , as they thinke :

1. By Scriptures . a a 1 Ioh. 4. 15. Whosoeuer shall confesse that Iesus is the Sonne of God , dwelleth in him , and he in God . Againe , b b ibid. v. 2. Vide in h. loc. Tirinum . Euery Spirit that confesseth that Iesus Christ is come in the flesh , is of God . The like passages are c c 1 Ioh. 5. 1. & . 5. elsewhere , S. Peters Faith was the same d d Matt. 16. 16 , 17. with this ; and the Faith of e e Ioh. 11. 27. Martha , and of the f f Act. 8. 37. Eunuch . And the Faith of all these is approued in Scripture .

2. Heretiques themselues must bee acknowledged , though a maimed part , yet a part of the visible Church . g g Hooker vbi supr. Magaltanus idem probat contra Bellar. in Tit. 3. vers. 11. Ann. 2. For if an Infidell should pursue to death an Heretique professing Christianitie , onely for Christian prosessions sake , could we deny vnto him the honour of Martyrdome ? Yet this honour all men know to be proper vnto the Church . Heretiques therefore are not vtterly cut off from the visible Church of Christ . If the Fathers doe any where , as oftentimes they doe , make the true visible Church of Christ , and Hereticall Companies opposite , they are to be construed as separating Heretiques , not altogether from the Companie of Beleeuers , but from the fellowship of sound Beleeuers . For where profest vnbeleefe is , there there can be no visible Church of Christ : there may be , where sound beleefe wanteth . Infidels , being cleane without the Church , denie directly and vtterly reject the very Principles of Christianity : which Heretiques embrace , and erre onely by misconstruction . Whereupon their opinions , although repugnant indeed to the Principles of Christian Faith , are notwithstanding held otherwise , and maintained as most consonan● thereunto . To which purpose the words of h h Salu. de Gubern . l. 5. Eis traditio Magistrorum suorum & doctrina inueterata quasi Lex est , qui hoc sciunt quod docentur . Haeretici ergo sunt , sed non scientes . Denique apud nos sint Haeretici , apud se non sunt . Nam in tantùm se Catholicos judicant , vt nos ipsos titulo Haereticae appellationis infament . Quod ergo illi nobis sunt , & hoc nos illis . Nos eos injuriam diuinae generationi facere certi sumus , quod minorem Patre ●lium dicunt : Illi nos injuriosos Patri existimant , quia aequales 〈◊〉 credamus . Veritas apud nos est , sed illi apud se esse praesumunt . Ho●●● Dei apud nos est , sed illi hoc arbitrantur honorem diuinitatis esse quod credunt . Inofficiosi sunt , sed illis hoc est summum Religionis officum Impij sunt , sed hoc putant veram esse pretatem . Errant ergo , sed bo●● animo errant , non odio sed affectu Dei , honorare se Dominum atq●● a●are credentes . Quanmuis non habeant rectam fidem , illi tamen 〈◊〉 perfectam aestimant Dei Charitatem . Qualiter pro hoc ipso falsae opnionis errore in die judicij puniendi sunt ; nullus potest scire nisi Index Saluian an ancient Bishop of Marseilles are very remarkeable , concerning some Arrian Heretiques , of whom he speakes thus : The tradition of their Teachers , and the doctrine which they haue learned , is to them as it were a Law ▪ they beleeue as they haue beene instructed . They are Heretiques then , but not wittingly . Briefly , they are Heretiques in our judgement , but not in their owne . For they esteeme themselues so good Catholiques ▪ that they defame vs with the title of Heresie . Such therefore as They are to vs , such are Wee to them . We know assuredly that they are iniurious to the Diuine Generation of the Sonne of God , because they say He is inferiour to his Father : They contrarily thinke vs iniurious to the Father , because we beleeue the Sonne to be equall to Him . The truth is on our side , but they presume it is on theirs . Our opinion truly honours God , but they suppose their opinion to be more honourable to Him . They are indeed vndutifull to God , but this they esteeme a great dutie of Religion . They are impious , but this they thinke to be true piety . They erre then , but they erre with a good minde : not out of any hatred to God , but with affection to him , thinking to honour hereby and loue the Lord . Although they haue not the right Faith , yet they imagine their opinion to be perfect Charitie towards God . How they shall bee punished in the last day of judgement for this error of their false opinion ; the Iudge alone knowes .

3. In the Society of such Professors there is ( at least there may be ) true Baptisme administred , and rightly for the substance of it . And where true Baptisme may be rightly administred , there is the Couenant of Saluation in Christ setled and established , because the Seale of the Couenant is there allowed . And euery Society , in which is the Couenant of Grace , is a Church of Christ . Againe , where true Baptisme is , there , by the Confession of the Romanists , euery one by Vertue of that Baptisme , if himselfe doe not ponere obieem , is made a member of the Church and of Christ , & an Heyre of heauen . And hence it followeth , that Children baptized in that Church are regenerated , because they doe not ponere obicem . And hence againe , that that Societie is a Church of Christ , and his Spouse , which bringeth forth Children vnto God .

4. The people of the ten Tribes , after their defection , notwithstanding their grosse corruptions and Idolatrie , yet because they professed ( by Circumcision and otherwise , ) to honour the true Iehouah , they remained still a true Church , ( though a very imperfect and impure Church : ) and were therefore called the i i Rom. 9. 25 , 26. 1 King . 16. 2. people of God , the beloued of God , the Children of the liuing God , and God was called the k k 1 Kin. 18. 36. &c. 20. 28. God of Israel , and said to be among them , being also euer readie to direct and counsell them by his true l l 2 Kin. 5. 8. 1. 16. 1 Kin. 22. 5 , 7. Prophets : and lastly , the Kings of Israel are often said to doe euill in the eyes of God , that is , ( as it may bee probably expounded ) in that place , whereupon God did as yet looke with the eyes of his mercy , as vpon his Church . Though in regard of their halting betweene God and Baal , they were said to be without m m 2 Chron ▪ 15. 3. the true God , without Priests and Law , that is , without that pure and comfortable worship of God , which his Priests according to his Law ought to haue performed . And it seemes by S. Paul , that a Christian seruing the true God after a false and deuised manner , may be at once both 1 Cor. 5. 11. a Brother and an Idolater .

And forignorances ( yea or errours ) of the vnderstanding , though very grosse , and ( perhaps , by some thought to be ) fundamentall , it seemes true Faith may be lodged in the same minde together with them . The Faith of Rahab in o o Heb. 11. 31. commended , who surely had no great knowledge of the Messiah to commend her . After our Lord had long conuersed with his Disciples and instructed them , yet did they not beleeue p p Matth. 20. 21. Act. 1. 6. his Kingdome to be spirituall , nor q q Matth. 16. 22. S. Peter the necessitie of his Passion , though immediately before he had made that goodly Confession , on which the Church is founded . The Christians of Ephesus knew not r r Act. 19. 2. whether then were an Holy Ghost or no : and many thousand Christian Iewes , s s Act. 21. 20. did both beleeue the Gospell , & yet were zealous for the old legall Ceremonies , which were by Christ fulfilled and abolished . A learned t t Synesius apud Phot. Myriobibl . cod . 26. man anciently was made a Bishop of the Catholique Church though he did professedly doubt of the last Resurrection of our Bodies .

The Authors of this opinion are o● age and abilitie enough to speake for it and themselues . The Reader may be pleased to approue or reiect it , as he shall finde cause .

No doubt , the errors of Poperie , and those other of Vbiquitie , Consubstantiation and the like , are errours grosse and palpable : yet not such as presently and absolutely cut off all , that professe and beleeue them , from the Catholique Church and all hope of Saluation ; especially if withall they professe resolutely and heartily to beleeue in Iesus Christ , and to obey him according to his word so farre as they can vnderstand it , or can be taught it . For howsoeuer some skilfull Disputant by Logicall deduction may from those opinions inferre some consequences damnable and destructiue to the Faith : yet the erring persons many times doe not see or beleeue that any such consequences follow clearly from their opinions ; nay they doe ( happily ) so farre abhorre them and are so well disposed towards truth , that rather then admit any such dangerous consequents , they would readily renounce and rectifie their opinions .

But I finde my selfe digressing ; I returne and proceed .

By all this it is manifest that S. Cyprian agreed with the Donatists onely in a part of their errour : but not wholly , nor in their chiefest errours , nor in their faction and obstinacy , which made them guiltie of Schisme and Heresie .

S. Cyprian was a peaceable and modest man ; dissented from others in his judgement but without any breach of Charity ; condemned no man ( much lesse any Church ) for the contrary Opinion . He beleeued his owne Opinion to be true , but beleeued not that it was necessarie , and therefore did not proceed rashly and peremptorily to censure others , but left them to their libertie : and finally , he had a teachable and tractable minde , willing to alter his Opinion if hee had seene reason , and to yeeld to Truth if it had beene cleared vnto him , or if hee had liued to heare the judgement of the Nicene Fathers . And this good disposition kept him from falling further into such errours , as the pride and obstinacy of the Donatists plunged them .

For contrarily the Donatists , whilest they suriously contended for one false Opinion , fell by degrees into many more and worse . Such as were these doctrines of theirs , That u u Aug. Ep. 167. De Bap. tismo dicere solent , tunc esse verum Baptismum Christi cum ab homine justo datur — vide evnd . de vnit . Ecclesiae cap. 21. the efficacy of Sacraments depends on the dignity of the Minister , that being no true Baptisme which is not giuen by a just man : That w w Aug. cont . Epist. Parmen . lib. 3. & Passim . the Church ought not to tolerate evill persons in her communion ; That communion with such persons pollutes and prophanes the Church , and makes it no Church : That therefore x x Aug. de Haer. ad Quodvultd . cap. 69. Donatistae — pertinaci dissensione in Haeresin Schisma verterunt : tanquam Ecclesia Christi propter crimina Caeciliani , seu vera , seu , quod magis judicibus apparuit , falsa , de toto terrarum orbe penerit , vbi futura promissa est , atque in Africa Donati parte remanserit , in aliis rerrarum partibus quasi contagione communionis extincta . all the Churches of the World were perished , because they communicated with Caecilianus Bishop of Carthage , whom they accused ( y y Vide Gesta purgationis Faelicis , & Opt. lib. 1. falsely too ) to haue beene ordained by such as were Traditors , or had giuen vp the Bible to bee burn't in times of persecution : Consequently , z z Aug. de vnit . Eccl. cap. 13. perijsse dicunt de caetero mundo Ecclesiam , & in parte Donati in sola Africâ remansisse . & ibi mox , totus mundus , inquiunt , apostatavit , nos autem — in Ecclesia remansimus . & iterum — suam paucitatem commendare conantur , & in sanctis Ecclesiae multitudinem toto orbe diffusam blasphemare non cessant . that the Church remained only with them in the part of Donatus , and that themselues were the only Christians .

Now to omit the rest , this last errour was in the matter and nature of it properly Hereticall , against that Article of the Creed , wherein we professe to beleeue the holy Catholique Church . For by limiting the Church only to such as were of their owne communion ( in Africa , Rome , or elsewhere ) excluding all others , they denied the Church to be Catholique . And when they were pressed with this absurdity by the Catholiques ; for a shift they divised a new and vaine interpretation of the Word Catholique , saying , that the Church was called Catholique , a a Aug. Ep. 48. ad Vincentium . Acutum aliquid videris dicere , cùm Catholicae nomen , non ex totius orbis communione interpretaris , sed ex observatione omnium praeceptorum divinorum & omnium Sacramentorum . Brevic. Collat. cum Donatistis die . 3. cap. 2. Donatistae responderunt , non Catholicum nomen ex Vniversitate gentium sed ex plenitudine Sacramentorum institutum . Et Gaudentius Donatista Coll. 3. cap. 102. Hoc est Catholicum nomen quod Sacramentis plenum est , quod perfectum , quod immaculatum . not because it is spred over the whole World or to import the Vniversality of Nations , but because their Church retained all the Sacraments and observed all Gods Commandements , and was perfect and unspotted .

This perverse confining of the Catholique Church was the principall Heresy of the Donatists , which the Catholique Writers , Optatus , St Austin , and others did most of all detest and oppose in them . And in their disputations of this point , they convince their Adversaries , not by any authority or definitions of the Church ( as our Mistaker pretends , ) but by testimonies of Scripture as hath beene obserued before , b b Aug. Collat . Carth 3. cap. 187. Sola divina testimonia ad Ecclesiam demonstrandam sufficient , & mox . Sola divina loquatue authoritas , sola Dei Scriptura , cui vtrique subdimur , in medium proferatur . Et ib. cap. 155. volumus & optamus , negotium Ecclesiae , non nisi divinis eloquijs terminare . Id. de vnit . Eccl. cap. 3. Non audiamus , haec dico , haec , dicis , sed audiamus , Haec dicit Dominus — sunt libri Dominici — ibi quaeramus Ecclesiam , ibi discutiamus causam nostram . Auferantur illa de medio , quae adversus nos invicem , non ex divinis Canonicis Libris sed aliunde recitamus . — & sic passim . and every where summon them to the judgement of Scripture alone . St Austin purposely debates this matter with them in his Treatise de unitate Ecclesiae : and therein professes almost in each page , that he will waue all other reasons or arguments , and confute them only by Scriptures . And that not by Scriptures c c Aug. de vnit . Eccl. cap. 5. Illa interim sunt seponenda , quae ( in Scripturis ) obscurè sunt posita , & figurarum velaminibus involuta & secundum nos & secundum illos possunt interpretari — & anted iam praedico & propono vt quaecunque aperta & manifesta eligamus . & mox . Prorsus quae alicuius interpretationis indigent — seponamus . vide c. 24. darke or doubtfull , but so d d Aug. ib. c. 19. Aliquid proferte , quod non contra vos veriùs interpretetur , quod interprete omninò non egeat . Sicut non eget interprete , in semine tuo benedicentur omnes . Sicut non eget interprete , terra tua orbis terrarum . Sicut non eget — & cap. 20. Nullo interprete indigent Canonicarum Scripturarum testimonia , quae commendant Ecclesiam in totius orbis communione . Et cap. 25. Ostendant Donatistae aliqua manifesta de Canonicis libris testimonia . & cap. 4. notissimis & apertissimis testimonijs contradicunt , & cap. 15. Manifestissimis testimonijs asservimus Ecclesiam toto orbe diffusam . cleare that they need not to be expounded , so full and expresse that they cannot be avoided or eluded . Briefly such as the Donatists could not resist without wilfull e e Aug. vbi supra cap. 1. De Scripturis sanctisita sunt omnia prolata & probata , vt ea negare non possit , nisi qui illarum Scripturarum inimicum se esse profitetur . ib cap. 7. Quis tam surdus , tàm demens , tàm mente caecus , vt his tam evidentibus testimonijs obloquatur ? Sed ad manifestiora veniamus . ib. cap. 11. Istae divinae voces de vniversa Ecclesia ita manifestae sunt , vt contra eas nisi Haereticè animosa perversitate , & caeco furore latrare non possint . malice and blindnesse . Now the point which hee proues by so many cleare and full Scriptures , is this ; that the Catholique Church is spread and diffused over the Earth among all Nations , and may not be inclosed within any one or other society or communion of men whatsoever . ( Wherein he doth as clearely oppose our Romanists , who inclose all Catholiques and Christians within the Popes communion , as he did the ancient Donatists . )

It is not then resisting the voice or definitue sentence of the Church which makes an Heretique ; but an obstinate standing out against evident Scripture sufficiently cleared vnto him . And the Scripture may then be said to be sufficiently cleared , when it is so opened that a good and teachable minde ( louing and seeking truth ) cannot gainsay it : For some froward and obstinate persons will not bee convicted by any evidence of truth whatsoever . And if the authority of a Councell , or of some Church doe interpose in this conviction , the obstinacy of Gainsayers is the greater , because there is the greater reason to perswade them . And if any Church doe vpon such conviction excommunicate or condemne any refractary Gainsayer , hee standeth guilty of obstinacy ( and so of Heresy ) in foro exteriori , and for such is to be reputed by the members of the same Church . But it is possible such a sentence may bee erronious , either because the opinion condemned is no Heresy , or error against the Faith , in it selfe considered ; or because the party so condemned is not sufficiently convinced in his vnderstanding ( not clouded with prejudice , ambition , vaineglory or the like passion ) that it is an errour .

As these Donatists , so the Novatians also were Schismatiques , for disobeying the publique determination of the Catholique Church , in the same Generall Councell of Nice . In the first Ages , before that Councell , the Church was very rigorous in her Discipline . Shee vtterly refused ( as wee haue before observed ) to admit vnto her Peace and communion f f Vide Canones Concil. Eliberini . Tertull. de pudic . Cypr. Epist. ad Antonian . & passim . some kindes of sinnners , ( as Idolaters , Apostates , Murtherers , Adulrers and the like , ) though they had done many yeares penance , and though they were in their last extremity : thinking fit to leaue them to the mercy of God alone , and to make their peace with him by inward repentance . Afterwards Shee saw it convenient to bee more mild and mercifull in her censures : and accordingly declared her selfe in the Great g g Nic. Concil . Can. 11. 12. 13. 14. Councell , allowing to all sinners the hope and comfort of her absolution , when they had made her satisfaction by their humility and penance according to her Canons . The h h Albaspin . Sacr. Observ . lib. 2. cap. 21. Novatians stubbornely opposed this publike resolution , pretending that the judgement and practise of former Agesought not to be altered , that this releasing of severe Discipline would open a gap to vice and licentiousnesse , that the Church had no power to reconcile or receiue into her society such enormious Sinners though penitent , that if she did , she was polluted by their communion . And vpon these pretences , they breake out into a formall Schisme and separation .

Before the Nicene Councell , many good Catholique Bishops were of the same opinion with the Donatists , that the Baptisme of Heretiques was ineffectuall ; and with the Novatians , that the Church ought not to absolue some grievous Sinners . These errours therefore ( if they had gone no farther ) were not in themselues Hereticall , especially in the proper and most heavy or bitter sense of that word ; neither was it in the Churches intention ( or in her power ) to make them such by her Declaration . Her intention was to silence all disputes and to settle peace and vnity in her governement : to which all wise and peaceable men submitted , whatsoever their opinion was . And those factious people , for their vnreasonable and vncharitable opposition , were very justly branded for Schismatiques .

Now for vs , the Mistaker ( nor his Masters ) will never proue , that wee oppose either any Declaration of the Catholique Church , or any fundamentall , or other , truth of Scripture ; and therefore he doth vniustly charge vs either with Schisme or Heresy .

Charity mistaken . Chap. 6.

AGaine , the onely right ground and true infallible motiue of faith ( by which it is produced , and on which it relyes ) is the revelation of God , and the proposition of his Church . He therefore who beleeues not every particular Article of Catholique doctrine , which is revealed and propounded by Almighty God and his Church ; ( which Church is absolutely infallible in all her proposalls , ) doth not assent to any one ( even of those which he beleeues ) by true faith ; because he assents not upon the onely true and infallible motiue . An assent not grounded on this , is no supernaturall divine faith , but an humane persuasion , or suspicion , or opinion . And such is the beleefe or faith of Turkes , Iewes , Moores , and all Heretiques , and particularly of the Protestants .

Answer Sect. 5.

DIvine revelation , the principall motiue & last object into which faith supernaturall is resolved . The testimony & ministery of the Church is of great use for the begetting of faith . But the Church hath not an authority unlimited and absolutely infallible in all her doctrines , as some Romanists pretend . Others of them reasonably and fairely limit the Churches infallibility . The Church Vniversall infallible in fundamentall doctrines . Not so in points of lesser moment . The Mistaker cannot say what he meanes by the Church , where of he sayes so much . Of the Church represented in generall Councells , of which we speak and thinke more honorably then doe our Adversaries . Yet we thinke them not absolutely infallible . Of the Pope whom they call the Church virtuall . How his flatterers speak of his authoritie . No Roman Catholique can be assured of his infallibilitie , which is ( at the most and best ) but problematicall by their owne principles .

Answer .

FAith is said to be divine , and supernaturall , I in regard of the author or efficient cause of the habit and act of divine infused faith , which is the speciall grace of God preparing , inabling and assisting the soule to beleive ; For a a 1 Cor. 12. 3. 4. faith is the gift of God alone . 2. In regard of the object or things beleeved , which are b b Phil. 1. 29. &c. aboue the reach and comprehension of meere nature or reason . 3. In regard of the formall reason , or principall ground on which faith chiefly relies , & into which it is finally resolved ; which is divine revelation , or the authority of God , who is the first truth . If it faile in any of these , it is no divine or supernaturall faith .

Of the two first respects there is no controversie . For the 3d that the formall object or reason of faith , the chiefe motiue , the first and farthest principle into which it resolues is onely divine revelation , is a truth ( denied by some of the c c Scotus , Durand . Gabriel apud Can. loc. lib. 2. cap. 8. Schoole indeed , & some other d d Vide passim apud Eckium , Pighium ; Hosium , Turrianum , Costerum nequiter & contumeliosè dicta in S. Scripturas . unwise and unwary writers against Luther , but yet ) confessed by the most and best learned of the c 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 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 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 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 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 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 l Hooker . lib. 2. §. 7. key , or m 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 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 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 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 q Aegid . de Conick . disp. 9. dub. 5 Conc. 2. Quantumvis Ecclesia dirigatur infallibili Sp. S. assistentiâ , atque ita ejus testimonium 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 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 s Gretser . Append. 2. ad lib. 3. Bellar. de verb. D. Col. 1514. principaliter Scripturis fidem habemus propter divinam revelationem : at ob Ecclesiae authoritatem non aliter quam 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 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 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 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 them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as S. x 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 Scriptures , and Religion , must all stand at the courtesie and suffrage of the Roman Conclaue .

2 They teach that much of the object or matter of faith is not contained in Scripture any way ; that the Church hath an unlimited power to supply the defects of Scripture ; and that she may propound any doctrines as necessary to salvation , which haue no other ground but her owne authority , which is equall to that of Scripture . There are many things , saith y y Mel. Canus Loc. lib. 3. c. 3. fund . 3. Canus , belonging to the faith of Christians , which are neither manifestly nor obscurely contained in the sacred Scriptures . And Doctor a a Princip. Doctrin . li. 12 c. 5. initio . Stapleton : Very many things necessary to salvation , and necessarily to be beleeved are not comprehended in the Scriptures , but are commended to us onely by the authority of the Church . And againe : b b Id. Relect. Contr. 4. qu. 1. art. 3. ad arg. 12. Etiamsi nullo Scripturarum aut evidenti , aut probabili testimonio confirmetur . The Church may propound & define matters of faith , without any evident , nay without any probable testimony of Scripture . Do not these words of Stapleton imply , that the Church of Rome propounds many things to the beliefe of Christians , without any probability from Scripture ? With what ingenuity then , or conscience do they pretend Scripture in each Controversie against us , since by their owne confession many of their assertions are meere unwritten Traditions , leaning onely on the authoritie of their Church ? On the contrary , for the fullnesse and sufficiency of Scripture in all necessary points , we have the full consent of Antiquity , and of many learned Writers of their owne ; even of Bellarmine himselfe , whose plaine words to this purpose have been already noted . And the same Cardinall ( though herein , as not seldome , contradicting both himselfe and his fellowes ) c c Bellar. lib. 3. de verb. D. interpret . cap. 10. ad arg. 15. Sciendum est propositionem fidei concludita li Syllogismo : Quicquid Deus revelavit in Scripturis est verum , hoc Deus revelavit in Scripturis , ergò hoc est verum . Ex propositionibus hujus Syllogismi prima certa est apud omnes , secunda apud Catholicos est etiam firmissimas nititur enim testimonio Ecclesiae , Concilii , vel Pontificis . grants that a proposition is not de fide , unlesse it be concluded in this Syllogisme : whatsoever G●● hath revealed in Scripture is true , but th● or that God hath revealed in Scripture , erg● it is true . If matters of faith must be revealed in Scripture , as this reason supposes : then the proposall of the Church cannot make any unwritten veritie to become matter of faith . Yet to salve the soveraigne power of His Church , he makes all the strength and truth of the minor in this Syllogisme to depend on the testimony of the Church ; and by consequence the truth of the conclusion , which ever resembles the weake : Premisse . So as , if this be true , there is no truth in the Scriptures , or in our Religion , without the attestation of the Church .

3. They teach that the Church is infallibly assisted in her proposalls and doctrines , so as she cannot erre . And this dreame hath made Rome sencelesse of her errours and careles to seek any remedie , nay utterly incapable of remedie . For , to mindes really possessed with this fond persuasion and prejudice , the most convincing reasons , the most plaine Scriptures , the most pregnant authorities of Fathers , which proue the Church of Rome may erre , or hath erred , are all lost and made ineffectuall : and seeme not strong arguments of the truth , but strong temptations against it . And this imagination of their Churches infallibility , is to them at once both a sufficient reason of what is most unreasonable , and a sufficient answer for what is most unanswerable .

That the Church is infallible we do not absolutely deny : wee only deny the Church to be absolutely infallible . Some of the most able Writers of the Roman partie do so fairly limit this priviledge , that in their sence we do without difficulty admit it . Their limitation is double , regarding 1. the subject of this infallibility , 2. the object of it . First , for the subject , they plant this infallibility only in the Church Universall , or the Catholique body of Christ on earth , comprehending all his members ; not in any particular Church , or any representation of the Church in Councels , ( Generall or particular ) much lesse in any one member of the Church ; no not in him who pretends to be the Head . So d d Walden . lib. 2. Doct. fid. art. 2. cap. 19. §. 1. Ecclesia Universalis fidem habet indefectibilem , non quidem in Generali Synodo congregata , quam aliquoties errâsse percepimus — Sylv. Sum. verb. Ecclesia cap. 1. §. 4. Ecclesia , quae non potest errare , dicitur , non Papa sed congregatio fidelium . Et vide gloss . in cap. 24. qu. 1. call . A recta . Waldensis , Sylvester and others .

2. For the object or extent of this infallibility , they grant it reaches not to all points or questions in Religion that may arise , but only to such Articles as belong to the substance of faith , such as are matters essentiall & fundamentall , simply necessary for the Church to know & belleue . To omit e e Maldon . in Iohan. 14. 26. Dubium est , an illud docebit omnia , referendum sit ad illud — quaecunque dixi vobis — quasi non aliud docturum Spiritum sanctum dicat , quàm quod ipse anteà docuiffer . Non repugnabo si quis ita velit interpretari . Charron . vetité 3. chap. 5. §. lc second poinct . L infallibilité de l'Eglise , ne s'entend que des choses qui concernent la substance de la foy , laquelle ne reçoit point de contrarieté , divet sité , changement , & pource nulle correction , reformation , ou amendement , estant vne tousiours immuable & non reformable , dit Tertullien de virg. Veland . Et ibid. saepe . others , Dr f f Staplet . Princip. Doctrin . lib. 8. controv. 4. cap. 15. Stapleton is full and punctuall to this purpose . He distinguishes controversies of Religion into two sorts . Some ( saith he ) are about those doctrines of faith , which necessarily pertaine to the publique faith of the Church . Others , about such matters as doe not necessarily belong to the faith , but may be variously held and disputed without hurt or prejudice to faith . To the first sort he restrains the infallibility of the Church . But in the second he yeelds , that the Church may sometimes erre , either in her discourses , or in her conclusions ; & that without any violation of Christs promise made to the Church for infallibilitie . And of this assertion He giues diverse good reasons . The first and chiefest taken from the end , for which infallibility was given to the Church : It was given ( saith He ) for the common salvation of the faithfull , and not for the satisfaction of unprofitable curiosities , or for the search of unnecessary subtleties . For as nature , so God is neither defectiue in necessaries , nor lavish in 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 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 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 i Mat. 28 20. unto the end of the world , is properly meant ( as some k 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 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 non 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 m Math. 16. 18. founded on the Rock ( that is on Christ n 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 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 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 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 the Church , the promises of Christ assure us : But that to necessarie truths , she shall adde no unnecessarie opinions ; for that we have no warrant , either from the Scripture , or any promise of God . And were it otherwise , the Doctors above mentioned had betrayed the Churches cause , in stead of maintaining it . For if in all her doctrines and definitions she be infallible , why should they restraine her infallibilitie in defining unto matters necessary ? They should have profess'd her roundly and plainly infallible in all her determinations . For to limit her infallibility in defining , onely to things necessary ; and then to say that all defin'd by her , is eo ipso necessarie because defin'd , is to delude the world , and seemingly to yeild something when nothing is yeilded .

The Romane cause at this day ( as it appeares by the vulgar Writers of the Popes quarter , and , among others , by our Mistaker , ) wholly depends on this pretended absolute infallibility . All Controversies in the issue are reduced to this , and decided by it . And with great reason , if there were any reason in it , or for it . For if Rome cannot erre or be deceived , then without doubt all they erre and are deceived , who dissent from her . And therefore , me thinkes , learned men of that partie , might do very well to ease themselves and the world of much trouble and paines , in the scanning of other questions ; if with all their strength and witt they can but settle on the Pope or his adherents such an infallibility , by any one convicting argument ; this will instantly and evidently conclude all our other differences . No wise man will any way contradict them , who cannot any way erre .

But surely this doctrine , that the Church is infallible in all her definitions , is so far from being certaine and divine , that it is at the best but doubtfull and problematicall ; and that even by , and from their owne principles .

The Roman Drs deliver us these Maximes concerning the Churches authority . 1. r r Staplet . lib. 9. Princip. doctr. & passim contr . Whitak . That the truth of Scripture it selfe and of all contained in it relyes , in respect of us , upon the testimony of the Church ; so as nothing is credible to us , but by the Churches attestation . 2. s s Valent. Tom. 3. disp 1. qu. 1. pun . 1. §. 6. col. 29. That the proposition of the Church is so necessary to the act of divine faith , that nothing can be beleeved without it . 3. That t t Bellarm. lib. 4. de Pont. R. cap. 14. §. Respondeo . Inprimis . untill a doctrine be declared or defined by the Church , so long it may be either doubted of , or denyed without danger . These propositions are their owne . Hence wee assume : But this doctrine [ that the Church is infallible in all her decrees and definitions ] was never yet declared , decreed or defined by the Church , no not by any Councell , or by any Pope . And hence we inferre ; Therefore it is a doctrine which may be doubted of , or denyed without danger ; a doctrine which no man can beleeue by divine faith ; a doctrine ( whatsoever it be in it selfe ) to Christians not credible . If any man will deny the assumption , he will oblige himselfe to disproue it by a contrary instance : Let it be shewed where , and when , and in what termes the Church hath published any such declaration . And suppose ( which will not be granted ) that such a declaration had beene made , it may be demanded with reason , upon what warrant the Church can assume to her selfe a power so divine and boundlesse , as to authorize all her decrees in so high a forme , that they must be accounted divine and infallible ? If the promise of God in Scripture be pleaded for this power , we haue already shewed how the learned among themselues haue voyded this plea , and so restrained those promises that they are by much too narrow to support so wide a priviledge . If it bee said that this authority of the Church is a principle admitted by all Christians without any doubt or proofe , this is a saying voluntary and and groundlesse . For 1. they will confesse every principle in Religion to be founded either in nature , or in Scripture , or in tradition , or in Church definition ; and in none of these will they find any footing for this . 2. All Christians in the world confesse the authority of Scripture , to be a principle indemonstrable ; yet are we by them perpetually urged to proue that authority , and that by Scripture . 3. Dr u u Princ. Doctrin . l. ● . c. 21. Stapleton thinkes it not onely fitting , but necessary , in respect of us , that the Church should give testimony to her self : especially them , in this point of so great importance & consequence , concerning her infallible authority , wherein all Religion is so much concerned . 4. Lastly , it is a great errour and vanitie to beleeue , that this absolute infallibility of the Church is beleeved by all Christians : especially in the sence of our Adversaries , who ever by the Church intend that unsound piece , which they call the Roman Catholique . The Protestants and Greekes , expresly accuse this Church ( and haue convicted her too , as they thinke , ) of many grosse and dangerous errors . The w w See Mr. Brierwoods Enquiries . Armenians , Syrians , Indians , Iacobites , Maronites , Abassines , with other innumerable assemblies of Christians , haue many doctrines and customes directly repugnant to those of Rome : which were an unreasonable presumption and absurditie , if they esteemed the Church of Rome so wholly infallible . Nay , within the Roman Church it selfe , many Authors of great learning and judgement , by name x x Horum omnium testimonia legere est apud Rob. Baronium de objecto fidei . Tract. 5. cap. 19. Occam , Cameracensis , Waldensis , Panormitanus , Antoninus Archbishop of Florence , Cardinal Cusan , Nicholas Clemangis — haue declared their opinion , that any particular Churches , and particularly the Roman , any Councels though Generall , any Popes may erre , even to heresie : and I doubt not but the best learned Romanists at this day are of the same opinion .

Before wee proceed , it will not be from our purpose , to note one thing more in passing . The Church of Rome pretends , that it is an office belonging onely to Her , to deliver the entire rule of faith to all Christian people . And she pretends further that this divine and infalliable rule is made up of three integrall parts ; to wit , Scriptures , Traditions , and Church definitions . If this be true , she doth but loosely discharge her office , & very ill satisfie the obligation which she hath unto the Christian world . For 1. Why hath she not yet defined that her definitions are of divine authority ? The late Fathers of Trent haue canonized unwritten traditions , and equall'd them to Scriptures ; but why did they omit to canonize the decrees of all Popes , & Councells ? Why did they not adde to Traditions , their Church definitions , and command them both , and them all to be received with no lesse devotion then the holy Scriptures . 2. The same Fathers have given us an exact catalogue of all the bookes of Scripture : but why did they not give us the like list of divine and infallible Traditions ? Is it because they are numberles and cannot be recounted ? Or because it may be a thing full of danger to confine them to any certaine number , least some be omitted ? Or because they are not yet agreed which are divine Traditions ? Or is it ( as Dr. y y Defens . author . Eccles. l. 1 cap. 2. §. 5. Stapleton excuses his Church on the like occasion ) because that Church hath not yet throughly weighed all her Traditions , either for want of opportunity , or by reason of other thoughts & distractions which have not permitted her seriously to consider of this busines ? But there cannot be a busines of greater moment in Religion , or more worthy of the Churches care , then to deliver the rule of truth clearely and precisely , by which all doctrines in the Church are to be squared and examined . And therefore the Church of Rome herein so carelesse , cannot be excused from supine negligence .

Now to returne from this short digression . So far as truth and reason will permitt , we have yeelded an infallibility to the Church : That is , infallibility in the Essentialls of faith , to the Church Vniversall . And this confession satisfies the best of our Adversaries , who demand no more .

But when our Mistaker talkes so often of the infallibility and supreme judgment of the Church , He meanes somwhat els by the Church . Though , surely , he knowes not well what he meanes ; or at least will not be forward to let us know his meaning ; whether he meanes the Church representative , which is a Generall Councell , or the Church virtuall , which is the Pope ; in whether of the two he plants this infallibility , as in the Proper Subject , it will perplex him to say ; and whatsoever he say he shall touch a sore , and find strong opposition within his owne partie .

First , for Generall Councells , we give them all the respect which is due unto them , and much more then do the most of our Adversaries . We say , that such Generall Councells , as are lawfully called and proceed orderly , are great and awfull representations of the Church Catholique ; that they are the highest externall Tribunall which the Church hath on earth ; that their authority is immediately derived and delegated from Christ ; that no Christian is exempted from their censures or jurisdiction ; that their decrees bind all persons to externall obedience , & may not be questioned but upon evident reason , nor reversed but by an equall authority ; that if they be carefull and diligent in the use of all good meanes for finding out the truth , it is very probable the good Spirit will so direct them , that they shall not erre , at least not fundamentally . But they are not absolutely freed from all error . Such a Councell is but an assembly of men , and those sometimes not of the most able and sufficient . The Church Universall may have many more able members , out of the Councell , then she hath in it . For though that representing body , have all the legall power or binding strength of the whole , yet it hath not all the naturall power or wisedome which is in the whole . The Catholique Church cannot possibly communicate her strength or power in that kind to any Councell . Yet suppose the best of men to be in that meeting ; even they are but men when all is done , neither all of them equall in the endowments of nature or grace , nor any of them perfect , being every one subject to all the infirmities and passions which attend our nature . Their meeting then cannot make them infallible in all things ; though the act that is hammered out by so many heads , must needs in reason be perfecter , then that which is the issue of one mans sufficiencie .

But happily they are infallibly assisted ! No doubt , the holy infallible Spirit assists at all such holy meetings ; but how Math. 18. 20. far , or in what manner , is all the doubt . The good Spirit ever assists the endeavours of the devout and diligent , so far as is necessarie : and is ready to guide them that are desirous to be guided by him . But his guidance is not a violent rapture , or a wild Enthusiasme ; but in searches of truth He ever directs us to the infallible rule of truth , the Scripture . And it is possible that a Generall Councell may misapply , or misunderstand , or neglect that rule , weakly or wilfully ; and so erre , notwithstanding the Spirits assistance . A lawfull Councell may in some things proceed not lawfullie , and so erre , saith a a Bellar. lib. 2. de Concil. cap. 7. §. Respondeo . Concilium . Bellarmine ; nay saith he , b b Id. ibid. c. 8. § Alii dicunt . it may chance to be most manifestly convicted of an intolerable error . His meaning is , they may be deceived where they follow not the instructions of the Pope : as c c Id. ibid. c. 11. in titulo . elswhere he expresses himselfe . We say , and with more reason , no Councell is further priviledged then it follows the instructions of Jesus Christ , and of his Scriptures , whose warrant all unerring Councells have had for their decrees , and all Councells must have that will not erre .

Besides , d d Bellar. de Concil l. 2. c. 12. § Dicuntur igitur . X per ratiocinationem deducunt conclusiones . & iterum ibidem §. Alterum discrimen . Patres in Concil●is debent rem ipsam quaerere , id est ; conclusiones investigate disputando , legendo , cogitando . the Fathers in a Councell are discursive in their deliberations : they use the weights and moments of reason for the drawing out of conclusions from their principles . Wherein e e Staplet Relect . Cont. 4. qu. 2. notab . 2. Ecclesia in singulis mediis non habet infallibilem Sp. S. directionem , sed potest in illis adhibendis probabili interdum , non semper necessariâ collectione uti ▪ it is confessed they may mistake by ignorance or negligence ; being not herein infallibly directed , and making collections sometime but probable . Now fal●ible principles can never produce an infallible conclusion .

Yet f f Relect. contr. 4. qu. 2. Notab. 4. Stapleton here hath a new pret●y device , that the Church though she be fallible and discursive in the Meanes , is yet propheticall , and depends upon immediate revelation ( and so infallible ) in delivering the conclusion . Which is a fancy ●epugnant to reason and and to it selfe . for to inferre a conclusion by argument or discourse , and yet to expect the same conclusion from immediate revelation , his is to argue and not to argue ; to in●er it , yet not by inference . A conclusi●n follows the disposition of the Means and results from them . A proposition immediatly inspired without discourse may be a divine prophecy , or an oracle , but it is not a conclusion . And what use can there be of diligence or discourse in Councells , if all their conclusions come by divine inspiration ? Propheticke infallibility is a meere g g 1. Cor. 12. 10. gift of God , which cannot be acquired or increased by studie : neither can a Prophet be discursive in that which he delivers from God as an infallible truth . And if the Canons of Councells be divinely inspired , then they must be admitted into the Code of holy Scriptures , as of equall authoritie with them ; which though h h Vide Can. loco . lib. 5. c. 5. qu. 3. some grosser Papists admit , yet the i i Bell. de Concil. lib. 2. c. 12. wisest dislike and deny . Upon these or the like grounds , Bellarmin leaves his companion Stapleton to walke alone in this dangerous path ; and avowes to the contrarie , k k Ibid. §. Dicuntur igitur . that Councells neither have , nor write immediate revelations .

Yet may some decrees of Councells , in regard of their matter and consonancy to Scripture , be of divine and infallible truth ; as those of the first Councells against Arrius , Macedonius and the rest . If in other things of lesser moment , or in any thing they erre or mistake , the Universall Church hath meanes of remedie ; either by antiquating those errors with a generall and tacite consent , or by representing her selfe againe in an other Generall Councell , which may review and correct the defects of the former ; as the great Councell of Chalcedon , did with the second of Ephesus . So sayes l l De Baptis . contr . Donat. lib. 2. cap. 3. S. Augustine , Provinciall Councells may be corrected by plenarie ; and plenarie Councells the former by the latter ; But still all examined by Scripture and submitted to it , as the same Father m m Aug. ad Donat. post Collat. ca. 15. Item . l. 3. contr . Maxim . & de unit . Eccl. cap. 18. & 19. constantly teaches .

But if our Mistaker will be ingenuous and speake out , he will confesse that he meanes by his infallible Church onely the Church virtuall , that is , onely the Pope . In whom alone all the vertue and power of the Church is eminently conteined ; by whom all Councells must be judged and all Controversies determined ; on whom the whole frame of the Romane Catholique faith depends , and into whom it is lastly resolved . For this is the new Catholique doctrine of his new Masters , especially of the Fathers of hi● society : who teach with great consent ▪ that n n Bell. lib. 4. de Rom. P. c. 3. §. Secundò , probatur . Quilibet Successor Petri est petra & fundamentum Ecclesiae . every Successor of S. Peter is th● rocke and foundation of the Church ; tha● o o Skulkenius Apol. pro Bell. cap. 6 pag. 255. Pontificia potestas est velut cardo , fundamentum , & ( ut uno verbo omnia complectar ) summa fidei Christianae . Vide Bell. Praef. in lib. de R. P. the Popes authority is the hinge , foundation , and ( in briefe ) the summe of Christian faith : that p p Gretser . Defens . cap. 10. lib. 3. 〈◊〉 verb. Dei . pag. 1450 , & 1451. per Ecclesiam intelligimus Pont. Romanu● Et , per Ecclesiam Papam interpretantur , Non abnuo . Franc. Albe●● Corollar . Theolog. Tom 1. Corol. 4. punc. 7. num. 35. 36. Dico primo quòd praeter veritatem primam revelantem , est in universo aliqu● regula infallibilis , animata , rationalis , qualis est Ecclesia . Quò● autem haec regula animata , rationalis , sit summus Pont. Romanus , n●● est hîc locus proprius probandi , sed inter recentiores videndus Valent. 22. q. 1. Medina-Dico secundo , stante hâc regulâ ration●●● infallibili , omnes Articuli fidei ultimatè resolvuntur in ipsam , tanqu●● in rationem formalem , quâ , in proponendo — by the Church is understood the Pope , in q q Greg. de Valenti● Anal. fid. lib. 8. cap. 7. §. Porrò . Authoritas quae in uno Pontifice re●det , authoritas dicitur Ecclesiae & Conciliorum . whom alone resides all the authority of the Church and o● Councells : that r r Bell. l. 4 de Ro● P. cap. 3. §. At contra . Apparet totam firmitatem Conciliorum esse● Pontifice , non partim à Pontifice , partim à Concilio . vide Long. à Cori● in Sum. Concil. praelud . 6. the strength of all Councells depends upon him alone : that s s Gretser . defens . cap. 1. lib. 1. de ver● Dei p. 16. Id solum pro verbo Dei veneramur ac suscipimus , quod no●●● Pontifex ex Cathedra Petri , tanquam supremus Christianorum Mag●ster , ac omnium Controversiarum Judex definiendo proponit . he i● the supreme Master of Christians , and judge of all Controversies ; and whatsoever ●e propounds out of his chaire ( and that ●nely , ) must be received as the word of God : that his judgment is so absolutely infal●ible , t t Valent. Anal. fid. lib. 8. cap. 3. ad 6. object . sive Pontifex in definiendo studium adhibeat sive non adhibeat , modò tamen controversiam definiat , infallibiliter certè definiet . that whether he be carefull or negligent in his definitions it matters not , let him but define , and without doubt he defines infallibly : that u u Jesuitae in Regulis Patavii inter schedas relictis An. 1606. quum illinc ob interdictum discederent : reg . 13. Apud . Paulum Soarpium Theologum Venerum in Histor. Interd . lib. 2. if he ( who is the Hier●rchicall Church ) define that to be white which the eye judges to be blacke , it must be so admitted : that w w Bell. de R. P. lib. 4. cap. 5. §. Quod autem . Si Papa erraret precipiendo vitia vel prohibédo virtutes , teneretur Ecclesia credere vitia esse bona & virtutes malas , nisi vellet contra conscientiam peccare . if he should erre , and command the practise of vice , or forbid the exercise of vertue , the Church were bound in conscience , to beleive vices to be good and vertues to be bad . This is plaine dealing . Scriptures are obscure , unlesse the Pope interpret them . All Fathers and Councells may erre , unlesse the Pope confirme them . The Church without him , is a bodie without an head , an house without a foundation . Controversies cannot be decided , but onely by his definition ; and in that there can be no error , nor any appeale from it . But this being so , these men deale not plainly with us , when they pretend often in their dispu●ations against us , Scriptures , and Fathers , and Councells , and the Church : since in the issue their finall and infallible argument for their faith is onely the Popes authority .

But infallibly there is nothing in Scripture which favours this infallibility : unlesse the Pope may be admitted to expound it , which he will do infallibly for his owne advantage . And as little in reason , or in Antiquity . The Ancient Church was very carefull to conserve the puritie of the faith against heresies . Some x x Tertullian . Vinc Lirin . Fathers have written purposely of the plea's or prescriptions which the Church hath against them , and how Catholique doctrine may be discerned and maintained ; to wit , by authority of Scripture , and tradition of the Catholique Church . If they had beleived the Bishop of Rome to be the infallible Judge , surely ( without more a doe ) they had appealed all Heretiques to his Tribunall . And what needed the Christian Emperours anciently ( and sometime at the request of the Bishops of Rome themselves , ) to have gathered together so many Bishops , from so distant parts of the world , to celebrate Generall Councells ; if this had bene then knowne or imagined , that Councells can conclude nothing to purpose without the Pope ; and that his sentence alone must cleare all controversies , and silence all Heresies ? Nay , his judgement hath bene formally opposed and rejected anciently , by particular Doctors , ( men of eminency and esteeme in the Catholique Church , ) by Councells Provinciall and Generall ; by the Churches of the East for above 800 yeares now past ; and the onely cause of that Schisme is by the Greekes cast upon the vast ambition , and pretensions of the Bishop of Rome ; y y Nilus Thessalon . de causes dissidii inter Graecos & Latinos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Who refuses to have the grounds of that dissention fairly heard and discussed in a Generall Councell ; but , in a Masterly fashion , will needs be judge himselfe in his owne cause , and have all men besides stand by , and obey him as his Schollers . And here in the West , it is not long since the Councells of Constance and Basil , deposed some Popes , and decreed against all , that as inferiors they may be sentenced by Councells . And their judgement herein hath been ever constantly avowed , and maintained by the best learned a a Vide Vigor . in Comment. ad Resp. Synod . Basil . Em. Richer . de Ecclesiastica & Polit. potestate . Iac. Leschass . de libertate Eccl. Gallicanae ap. Laur. Bochell . Decret. Eccles. Gall. l. 4. tit . 21. Revision du Concile de Trente liu . 4. &c. Romane Catholiques of France , as a branch of the liberties of the Gallican Church ; and by the Sorbon it selfe , till of late b b Du Val & Similes . some of that bodie have been corrupted , by the practises of the Iesuites , to flatter the Pope contrarie to their owne ancient Maximes , and ( as I verily thinke ) contrarie to their owne judgement . For however the Authors of this imagination can be content to abuse simple people , persuading them that the Pope is infallible ; yet I am persuaded c c Franc. à Victor . Relect. 4 de Potest . Pa. & Concil. prop. 12. ad fin . Da mihi Clementes , Linos , Sylvestros , & omnia permittam arbitrio eorum . Sed , ut nihil gravius dicatur in recentiores Pontifices , certè multis partibus sunt priscis illis inferiores . they are so far from beleiving it themselves , that they secretly deride all those that beleive it , well knowing it to be but one of their holy frauds devised for the advancement of their Catholique cause .

If this then be the infallible ground and motive of our Mistakers faith , without doubt all his faith ( in this point , and so in all the rest which depend on this ) is but a fancy , and comes far short of a probable opinion . Especially considering that in all this conceit of the Popes authority and infallibility , there is no certaine ground for a divine faith to build upon : nay , there is nothing but uncertainties and probabilities . Divine faith must have a firme and divine foundation that cannot faile or deceive : it cannot relie on conjectures , on which onely this pretended infallibility relies . As may shortly appeare by this that followes .

S. Peter sate many yeares Bishop of Rome , and there he died . Well , grant this ; though it seemes it can hardly be proved . For Bellarmines first reason for it is so weake , that himselfe sayes onely d d Bell. lib. 2. de Rom. Pont. cap. 4. §. Restant . suadere videtur , it seemes to persuade ; it doth not convince but persuade , and but seeme to do so . There God commanded him to fix his Chaire , and to leave his full power to his heyres and Successors , the Popes . But what certainty of this ? Indeed saith e e Bell. lib. 2. de Rom. P. cap. 12. §. Observandum est tertiò . Bellarmine , it is no where expressed in Scripture that the Pope succeeds S. Peter , and therefore happily it is not of divine right that he succeeds him ; f f Bell. ibid. §. Et quoniam . & lib. 4. de R. P. cap. 4. §. Accedit . yet it is not improbable that God commanded him to fasten his seate at Rome , and it may be devoutly so beleeved . Happily it is thus , and happily otherwise . This is not improbable , nor that . This may be beleived , and may not be . Here s some little feeble ground for opinion , none at all for faith : a conjecturall certainty here may be , no certainty of faith at all .

Yet further : if S. Peter left this priviledge of infallibility to his Chaire , surely he left it onely to his lawfull Successors ; such as were lawfully elected and ordained Bishops of Rome , not to intruders . But here againe we have nothing but meere uncertainties .

For first , Onuphrius , and other Romane Writers have noted six & twenty severall Schismes in the Sea of Rome ; wherein two Antipopes , and sometime three , have each one pretended to the Chaire , and pretended also their claime to be just and reasonable , disabling their concurrents as unjust and unreasonable . The last of these Schismes continued above 40 yeares ; from Vrban . 6. untill the Councell of Constance : during which time all these Westerne parts were distracted , & perplexed , g g Plat. in Vrb. 6. Adeò perplexum fuit Schisma ut etiam doctissimi viri & conscientiosi non valerent discutere , cui esset magis adhaerendum . as Platina saies , the most learned and devout men being not able to judge which of the pretenders was the true Pope . If the faith of Christians did then depend on the infallible Pope , then infallibly all that while Christians had no meanes to setle their faith in any thing that should be questioned .

Againe , by the Popes owne h h Leo PP . apud Gratian. Cons. 1. qu. 1. Can. Gratia . Gratia si non gratis datur vel accipitur , gratia non est . Simoniaci autem non gratis accipiunt ; igitur gratiam , quae maximè in Ecclesiasticis ordinibus operatur , non accipiunt . Si autem non accipiunt , non habent , nec gratis , nec non gratis , cuiquam dare possunt . Quid ergò dant ? profectò quod habent . Quid autem habent ? Spiritum utique mendacii . Bull. Iul. 2. Si contingat Simoniacè quenquam ad Pontificatum promoveri , electio ipsius , seu assumptio ad Pontificatum , co ipso nulla existat ; nec ullam electo seu assumpto administrandi facultatem vel in spiritualibus , vel in temporalibus tribuat , & à nemine pro Pontifice Romano habeatur . — Imo liceat omnibus Electum talem , ut Magum , Ethnicum , Publicanum & Haeresiarcham evitare . Canons , all ordinations of men promoted symoniacally , or for money , are meere nullities , of no validity . Now it is cleare , out of their owne i i Baronius ad an . Chr. 912. §. 8. Romae tunc dominabantu● potentissimae aequè ac sordidissimae meretrices , quarum arbitrio mutabantur sedes , dabantur Episcopi , & ( quod auditu horrendum atque infandum est ) in Sedem Petri earum amasii Pseudo-Pontifices intrudebantur . Nusquam cleri eligentis , vel consentientis poste à populi aliqua mentio : Canones omnes pressi silentio , decreta Pontificum suffocata , proscriptae antiquae traditiones , veterésque in eligendo summo Pontifice consuetudines , sacrique ritus ac pristini usus prorsus extincti . Genebrard . Chronol. ad an. 901. Per annos ferè centum quinquaginta , à Johanne scilicet . 8. ad Leonem 9. usque , Pontifices circiter quinquaginta à virtute majorum prorsus defecerunt : Apotactici , Apostaticivè potiùs quàm Apostolici ; quando non per ostium sed per posticum ingrediebantur . Historians , that very many Popes have beene simonically advanced to the chaire . And who can be infallibly assured that Leo 10th , or Paul 5th , or Vrban 8th , or any Pope whosoever hath beene fairely and freely elected without any corruption of rewards or promises ? A Roman Catholique may wish or hope well , that his Holines hath entred Canonically : ( though , if the i i Mant. lib. 3. de Calam. Tem. — Romae Templa , Sacerdotes , altaria , sacra , coronae Ignis , thura , Preces , Coelum est venale Deúsque . Monke Mantuan said true , his hope must needs be mixed with very much feare ; ) but he cannot be k k Puteanus in 2. 2. qu. 1. A. 6. Dub. ult. Papam existentem ( verbi gratià Paulum . 5. ) esse verum vicarium Christi & successorem Petri , non est absolutè de fide Catholica . 1. Quia supponit haec duas istas alias propositiones , Paulus 5. est baptizatus , & Paulus 5. est canonicè electus in Ro. Pontificem ; at neutra ex istis duabus est de fide Catholica absolutè . — sure . And if he be not sure that any of them is Pope , he is not sure of his infallibilitie .

But besides all this , it is a thing most certaine that no Roman Catholique in the world can be certaine of any Pope , that he is either a Bishop , or a Priest , or even a Christian . For this is one point of their Catholique doctrine l l Decret. Eugenii post Concil. Florent . that the force and vertue of all Sacraments depends on the intention of all the Minister , who , if he have not an intention to doe as the Church doth , all he doth is nothing , he confers no Sacrament . And accordingly m m Andr Veg. lib. 9. de Iustific . cap. 17. Nemini potest per fidem constare se recepisse vel minimum Sacramentum . Estque hoc ita certum ex fide , ac clarum est nos vivere . Nulla siquidem est via , quâ citra revelationem , nôsse possumus intentionem ministrantis , vel evidenter , vel certò ex fide . Bellarm. lib. 3. de Iustif . cap. 8. §. Dicent . Non potest quis esse certus certitudine fidei , se percipere verum Sacramentum ; cùm Sacramentum sine intentione Ministri non conficiatur , & intentionem alterius nemo videre potest . they grant , that no man can possibly know ( otherwise then by bare conjecture ) whether himselfe , or any other , have received either Baptisme , or Orders , or any Sacrament : being impossible for him to know the intention of the Minister . None is capable of holy orders , unlesse he be baptized . Pope Vrban 8. then cannot be either Bishop or Priest , unlesse he were made a true member of the Church by true baptisme . And he was not truly baptized , or ordained , if the Bishop ordaining him , or the Priest baptizing him , ( or any other who formerly baptized or ordained them ) failed in their intention . And whether they did so faile , neither Vrban himselfe nor any man else can be assured , no not by an humane certainty , much lesse by a divine faith . How then , is our Mistaker sure that his Pope is the infallible Head of the Church , when he cannot be sure that he is a member of it ?

Lastly , admit the Pope infallible in his definitions , yet how can any Papist in Europe ( excepting onely those few that stand by and heare his Holines when he gives out his Oracles , ) be infallibly sure what it is which he hath defined ? Their assurance hereof is onely so much faith as they can give to the reports of their Priests and Jesuites : which at the best can produce in them but a strong opinion , unlesse they can beleeve their Priests and Jesuites also to be infallible in their relations .

It much concernes our Mistaker , and all Roman Catholiques to consider , how feeble and wavering that faith must be which is concluded from these slippery principles . Every lawfull Bishop of Rome is infallible , but Vrban the 8th is lawfull Bishop of Rome , therfore he is infallible . And then againe . Whatsoever Vrban the 8th . defines is infallibly true , but this or that Vrban hath defined , therfore it is infallibly true . In these Syllogisines imagine the Propositions to be certain & true , ( as they are most certainly false , ) yet the assumptions to a very Roman Catholique , at the most can be but probable , he cannot be certaine of either . Not certaine that Vrban was lawfully ordained , and elected into the chaire ; nor certaine that out of his chaire he hath published this or that definition . An opinion or a conjecture of these things he may haue ; but he cannot haue certainty , and much lesse divine faith . Wherefore , since the conclusion cannot be stronger then the weaker of the Premisses , his faith is not divine nor certaine , but onely a conjecture , or an opinion . Unlesse happily he can comfort himselfe with that witty invention of Cardinall n n Bell. l. 1. de Purg. cap. 4. §. Respondeo , non . Bellarmine , who thinkes a firme conclusion may follow out of feeble premisses by the rules of prudence , though not by the rules of Logicke .

We may now conclude this point , and returne our Mistakers words upon himselfe . If his faith be grounded on so fallible a motive as the Popes infallibilitie , it is cleare that he hath no true divine or supernaturall faith at all , but onely opinion , or persuasion , or humane beleife .

Charity mistaken . Chap. 7.

PRotestants object that Roman Catholiques are not at unitie among themselves , as appeares by many question● wherein their Writers are at variance . Answer Catholique Doctors differ onely in matters of opinion not decided by the Church , not in any points of faith . And besides their differences are all fairely carried , without any breach of charity . If it be againe objected , that learned Catholiques beleeve more then the unlearned . Answ. This hinders not their unitie . It suffices the vulgar to beleeve implicitely what the Church teaches . And by vertue of such implicite faith a Cardinal Bellarmin , and a Catholique Collier are of the same beleefe .

Answer Sect. 6.

DIssentions in the Church of Rome of greater importance then any among the Reformed . They differ not onely in opinion , but in matters of their faith . As about the Popes authority ; and the Popes themselves about their vulgar Latine Bibles . Discords among them uncharitably pursued . Some patterns of their mutuall bitternesse and revilings . Implicite faith , in some points , and in some men , admitted . What it is which we here dislike in the doctrine of some Romanists .

THe Mistaker hath formerly upbraided us with our discords 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 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 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 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 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 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 f Carerius , Bosius &c. some say ) or indirectly , ( as g 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 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 literam agree with that ; and was so curious as with his owne hand to correct many errors escaped in the Presse , because he would have it more compleat . This Bible was published with the Popes Declaration before it , the yeare 1590. a Copy wherof is extant ( though they have consumed as many as they could ) in the publique Library of Oxford . Clement 8. shortly after , observing many defects and corruptions in that Edition , published another , with the very like Declaration , wherein he authorises onely his owne Bible , revoking all others . These two Bibles infinitely differ , not onely in words , phrases , and entire verses , but in very many absolute and direct contradictions : yet are they both equally justified , and equally injoyned , under the penalty of a curse to them that obey not . So as hereby all Roman Catholiques are involved in a miserable necessity , either to use no Bible at all , or to undergoe the curse of Pope Sixtus if they use that of Clement , or of Pope Clement if they use the other of Sixtus . Nothing can be said with truth or reason to salve this contradiction . Now I suppose our Mistaker will yeeld , that the authenticall Edition of the Bible , and the Popes Authority are not matters of opinion onely . Their differences therefore are not onely in matters of opinion .

The second part of his Answer for his Doctors is , that their differences are all fairely and peaceably carried without any breach of charity . Happy were the poore Church of Christ , if all Controversies in Religion might be so handled : but it hath beene and is her misery , that it is far otherwise . And here againe the Roman Part is as guilty ( at least , ) as the Reformed . I love not to be raking in dunghills : Yet to shew the Mistaker , that Lutherans alone are not troubled with passions of the Spleene , I will give him some few examples of Papists railing as unmercifully at their owne Brethren , as they are wont to doe at us .

Alex. Carerius is so zealous for the Popes direct temporall Monarchie , that all who deny it are , in his language , i i Carerius in tit . libri sui , & lib. 2. cap. 12. § Quorum . impious polititians , and heretiques , and their reasons all false hereticall dotages . Now it is denyed by the Cardinalls k k Bell. lib. 5. de R. Pont. cap. 1. §. Tertia . Bellarmin , Turrecremata , Cajetan , and a great number of other learned Romanists .

In that bitter contention betweene the Seculars & Iesuites of this Kingdome in the yeare 1600 , and after , about the authority of Blackwell the Archpriest ; the two Factions are notably deciphered each by other . The Seculars by the l l Parsons his Apol. for Subord . ch. 4. 8. &c. and the Table prefixed . Iesuites to be mad heads , seditious libellers , notorious calumniators , factious , turbulent , obstinate brawlers , tumultuous , of scandalous life , writing evident egregious malitious untruths , impudent fictions , and wicked slanders ; rebels , betrayers of the Catholique cause , &c. On the other side the Iesuites by the m m Watsons Quodlibet . pag. 61. 151. & passim . Seculars to be Schismatiques , Donatists , Anabaptists , Arrians , Vipers , men that runne such a desperate course , as if Religion were but a meere politicall and Atheall devise ; living by the principles of Machiavell , taught by their Arch-rabbies how to maintaine ( with equivocations , ) dissimulation , detraction , ambition , sedition ; surfeiting sorer then ever did Heliogabalus ; busied in setting division , breeding of jealousie , and making of hostile strife , by opposition of King against King , State against State , Priest against Priest , Peere against Peere , Parents against Children , raising of rebellions , murthering of Princes , making uprores every where . Men unworthy to be called Religious , or Catholiques , or Christians : For howsoever they boast of their perfections , holines , meditations , and exercises , yet their plots are heathenish , tyrannicall , satanicall , and able to set Aretine , Lucian , Machiavell , yea and Don Lucifer , to schoole . Wicked Iesuites , who would have all Catholiques to depend on the Archpriest , when as the Archpriest depended upon father Garnet , Garnet on Parsons , and Parsons upon the Devill , &c. These are our Mistakers friends whom he commends so much for unitie and charity . But sure , if this be charity , it is , such as he calls in the title of his booke , Charity mistaken .

This very contention is now againe of late revived amongst them , on the like occasion , and pursued with the like intemperate bitternes , both in * * See the Treatise of Paul Harris Priest against the Excommunication published against him and D. Caddell , by the Archbishop of Dublin . Th. Flemming alias Barnewell , a Franciscane Frier . Printed Anno 1632. Ireland , and especially in this Kingdome . The present Pope Vrban hath given to one Richard Smith the title of Bishop of Chalcedon , and hath sent him ( not to reside upon his See , for that had beene to punish him and send him a begging , but ) hither into England , appointing unto him for his Diocesse the two Kingdomes of England and Scotland ; and investing him with the power and jurisdiction of Ordinary over all his Catholiques in these Kingdomes , without any exception of Laitie or Clergie , Secular or Regular . The Jesuites cannot brook any subordination , but where some of their owne command in chiefe . Therefore being questioned by this Bishop for their Faculties , they straightway question him for his Authority ; and publish to the world in divers n n Discussio assertionum D. Kellisoni . Autore Nichol. Smithaeo . Apologia pro processione sedis Apostolicae . Autore Daniele à Jesu . Declatatio Catholicorum Laicorum Angliae . Declarations that his power is meerly usurped and pretended ; that there is no necessity either of particular Bishops for the government of particular Churches , or of the Sacrament of Confirmation , especially in times and places of persecution , ( for so these men speake of the most milde goverment of our most religious Soveraigne : ) that the Regulars , as such , are proper and principall members of the Ecclesiasticall Hierachie ; that their state is a state of greater perfection then that of Bishops or Presbyters ; that their exemption from the power of Bishops is essentially annexed to their condition ; that their priviledges cannot be revoked , no not by the Pope , &c.

These Maximes , and the like passe for Catholique doctrine among the Jesuited partie . But on the other side they are condemned and censured ( not only by their owne secular Clergy here , but ) in France , by the Archbishop of Paris ; by 34 of their other Bishops in a full assembly ; and by the Sorbon to be o o Censura quarundam propositionum per Facult . Parisiensem . Parisiis . 1631. propositions rash , presumptuous , false , absurd , scandalous , profane , injurious to Episcopall dignity , destructive to the Church , and hereticall .

This Censure was quickly well washed with the bitter Sponge of Iohn Floyd a Jesuite , p p Aurelius in vindiciis pag. 385. lurking under the name of Hermannus Loemelius , who charges the Sorbonists with malice , ignorance , stupidity , schisme and heresie ; and with great scorne insults upon them . But against him , the Censure and Censors are defended by two Doctors of that Societie , Hallier , and Aurelius , in two severall Volumes . By them the Author of the Sponge is accused of q 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 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 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 beatíque 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 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 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 w 1. Cor. 13. 12. a glasse , darkly . Our faith is not yet x 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 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 a Parisiensis , Altisiodorensis . Summa Rosella : fi fides adhibenda fit Bannī 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 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 to erect her own absolute soveraignty over the consciences and faith of Christian people . Whatsoever these Masterly Doctors shall define or prescribe in matters of faith , that , they say , must be received without c c Greg. de Valentia . Anal. fid. lib. 8. cap. 6. §. Quòd verò . Sine contradictione ulla obedire iussi homines sunt Sacerctoti judicanti-Quod ipsum persuadere nobis de summo Ecclesiae Pastore & nunc jubemur . contradiction , yea without d d Bellarm. de verbi Dei interpret . lib. 3. c. 10. §. Septimum arg. . Christiani tenentur doctrinam Ecclesiae recipere , & non dubitare an h●c ita se habeant . Et ib. §. Addo . Debet Christianus sine examine recipere doctrinam Eccles. Et ib. ad arg . 16. Doctor non proponit sententiam suam ut necessariò sequendam , sed solùm quatenus ratio suadet : at Judex proponit ut sequendam necessariò . Patres sunt Doctores , Concilia verò & Pontifices sunt Judices . examination , yea though it be e e Tannerus in Colloq . Ratisbon . Sess. 9. Si Praepositi Eccles. in aliquo dubio definiendo errarent , populus Christianus vi talis regiminis errare posset , imò deberet , false and erroneous . This indeed is a sure meanes to keep the Court of Rome in quiet possession of her tyranny and errors , if men may be persuaded to resigne unto her their judgement and reason , and yeeld her a blind and brutish obedience in all things . The colour is , that in all doctrines she is assisted with an infallible Spirit , and therefore being all divine truths and inspirations they may not be inquired into . The ordinarie pretence of Deceivers ; of f f Dictum Apellis apud Euseb. Hist. Eccleslib . 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apelles the old heretick in Eusebius , of Mahomet the great impostor , and of some Others ( besides the Romanists ) in this age . But , as a learned man hath well observed , g g Ludov. Vives de verit . fidei Christ . li. 4. pag. 478. contra errores Mahumetis . Tutissimum mentiendi genus est , nolle rationem eorum quae dicas reddere , & veritatem dictorum ad Deum referre authorem , quem nemo de veritate possit interrogare . The safest way of lying , is for men to entitle God to their owne dreames , and for all reason to say they are heavenly verities which may not be examined .

It is very meet , that the ignorant people should obey h h Heb. 13. 17 their overseers in the Lord , and submit themselves to the Ministry and direction of the Church , in many profound doctrines above their reach : But it behoves them to have a distinct & comfortable knowledge of the essentiall points of faith : and not securely to rest in a babish simplicity , but ( so far as God hath enabled them ) to i i Heb. 6. 1. be led on to profection . To which purpose they are commanded to k k Joh. 5. 39 search the Scriptures , that they may l l 2 Pet. 3. 18. grow , and m m Col. 1. 10. encrease in knowledge , that the n n Col. 3. 16. word of Christ may dwell richly in them , and that they may be able both to beleive o o Rom. 10. 10. with the heart , and confesse with their mouth , and render p p 1. Pet. 3. 15. a reason of that hope , that is in them . The words of q q Lactantius lib. 2. cap. 8. Oportet in ea re maximè , in qua vitae ratio versatur , sibi quemque confidere , suóque judicio ac proptiis sensibus niti ad investigandam & perpendendam veritatem , quàm credentem alienis erroribus decipi , tanquam ipsum rationis expertem . Quare cùm sapere , id est , veritatem quaerere , omnibus sit innatú , sanientiamsibi adimunt , qui sine ullo judicio inventa majorum probant , & ab aliis pecudum more ducuntur . Lactantius to this purpose are observable : In those things which concerne our welfare and life , ( especially that of our soules ) it is fit for every man to make use of his owne discretion in the search and triall of truth , rather then without reason to relie upon the credit of others that may abuse him . Every man by nature desires to be wise , and to know the truth : And therefore they befoole themselues , who without judgement follow the judgement of their leaders ; which is the propertie of sheepe rather then of reasonable men . And by that of n n Theodoret Graec. Affect . Curat . Serm. 5. sub . fin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret we learne , what kind of knowledge the ancient Church required in Christians . Every where , saith he , you may see the points of our faith to be knowen , not onely by them who are Masters in the Church , and Teachers of the people , but even of Coblers , Smiths , and Weavers , and all kind of Artificers , and of women also , which get their living with their hands , yea Maid-servants and Waiting-women : Husband-men also do very well know them , and Ditchers , and Neate-herds , and Woodsetters . All these may ye find discoursing of the Trinitie , and the creation of things , and as skilfull in the nature of man , as Plato or Aristotle .

Charity mistaken . Chap. 8. 9.

THe Protestants pretend to be at unitie with the Ancient Church , with the Lutherans , and even with Roman Catholiques in fundamentall points . That distinction ( so ordinary with them ) betweene fundamentall points and not fundamentall , is vaine , & without ground . No Protestant Writez , none of their Vniversities , Colledges , or Societies of learned men amongst them , can or dare define what doctrines are fundamentall , or give us in a List or Catalogue of fundamentalls . Some say they are contained in the Creed . But these men may be ●shamed of that opinion ; seeing in the Creed there is no mention of the Canon of Scripture ; or of the number or nature of the Sacraments ; of justification , whether it be by faith alone , or by workes ; or of that doctrine of devills , forbidding marriage & meats ( which was the doctrine of the Manichees , and not of Roman Catholiques , as Protestants perversly affirme : ) and finally since there is such great differences betweene them and us about the understanding of the Articles of Christs Descent into Hell , of the holy Catholique Church , and the Communion of Saints . Others say , the Booke of the 39 Articles of the Church of England , declares all the fundamentall points of faith . But that also is most absurdly affirmed . That Booke declares onely ( and that in an extreamly confused manner , ) what the Church of England beleeves in most things . And in many Controversies betweene them and us , it speakes obscurely , not touching the maine difficultie of the questions . As in the points of the visibility and infallibility of the Church , of Freewill , & of the Canon of Scripture .

Answer Sect. 7.

THe distinction betweene doctrines fundamentall and not fundamentall avowed as most necessary . It hath ground in reason , and in Scripture . The Creed of the Apostles ( as it is explained in the latter Creeds of the Catholique Church ) esteemed a sufficient Summarie or Catalogue of fundamentalls , by the best learned Romanists , and by Antiquity . The Mistakers exceptions to the contrary answered . As also his expections against the confession of the Church of England . The conclusion .

IN humane Sciences , the great Philosopher hath taught us a a Analyt . Poster . lib. 1. c. 2. to distinguish betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principles and conclusions . The first principles are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Maximes so cleare by their owne light , that they can not be proved , nor denyed , or doubted of , by any man that understands the Termes wherein they are propounded . In the bosome ( as it were ) of these principles lurke innumerable conclusions , which must be deduced , and drawne out by the helpe of Discourse ; some of them issuing out immediately , and evidently , others obscurely and by a long circuit of consequences ; and are either certaine , or onely probable , according as they approach nearer to the principle , or are further off removed .

In like manner , that there be diverse degrees of truthes and errors in Religion , which necessarily must be distinguished , is a thing acknowledged by all learned men , even in the Church of Rome , ( expect our Mistaker will have himselfe excepted . ) b b 2. 2. qu. 2. art. 5. in Corp. Dicendum , quòd fidei objectum perse , est id per quod homo beatus efficitur : Per accidens aut secundariò se habent ad objectum fidei omnia quae in sacra Scriptura continentur ; sicut quòd Abraham habuit . — Aquinas , having divided the object of faith , into that which is so by it selfe , & that which is by accident and secundarily , defines the First to be that whereby a man is made blessed and saved ; the Latter that which is revealed , whatsoever it be ; as that Abraham had two sonnes , and David was the sonne of Iesse , &c. c c Dialog. part. 1. lib. 2. cap. 2. Occham sets downe three differences of verities to be beleeved . Some touching God and Christ , whereon principally depends our Salvation ; Non direct è sed indirect è quodammodo ad salutem humani generis pertinere noscuntur . as the doctrines of the Trinity , Incarnation , &c. Some whereon our salvation depends not so principally or directly ; as the Histories of Scripture : Of the third sort , such as are not revealed ; but either agree with that which is revealed , or follow manifestly of it . Melchior d d Canus Locor . lib. 12. cap. 11. init . Quaedam sunt Catholicae veritates , quae ita ad fidem pertinent , ut his sublatis fides quoque ipsa tollatur . Quas nos , usu frequenti , non solum Catholicas sed fidei veritates appellavimus . Aliae veritates sunt etiam ipsae Catholicae & universales , nempe quas universa Ecclesia tenet ; quibus licet eversis fides quatitur , sed non evertitur tamen . Atque in hujusmodi veritatum contrariis erroribus , dixi fidem obscurari non extingui , infirmari non perite . Has ego nunquam sidei veritates censui vocandas , quamvis doctrinae Christianae veritates sint . Canus iterum lib. 12. cap. 3. ad fin . Praeter articulos fidei , omnia quae in sacris literis assumuntur — tametsi non sunt fidei nec Theologiae praecipua capita , sed his ex accidenti conjuncta , & quasi principia secundaria ; accipit tamen ea Theologus , non aliter ac Philosophus principia per se nota , sine medio aut ratione — Haec enim quasi naturalis arque insira est in animis fidelium notio , ut quicquid ab Apostolis scriptum traditúmque est verum esse sentiant . Vide Staplet . Espenc . alios suprácitatos . Canus to the same purpose . There be some Catholique verities which doe so pertaine to faith , that these being taken away , the faith it selfe must be taken away also . And these , by common use , we call not onely Catholique , but Verities of Faith also . There are other verities , which be Catholique also and universal , namely such as the whole Church holdeth , which yet being over throwne , the faith is shaken indeed but not overturned . And in the errours which are contrary to such truths as these , the faith is obscured , not extinguished , weakened , not perished . These may be called verities of Christian doctrine , but not of faith . Briefly , it is the common and constant doctrine of e e Mag. 3. d. 25. Aquin. 2. 2. qu. 2. art. 5. & ibi DD. Schoolemen and f f Tolet. Navarr . Sayr . Filiucius . Reginaldus — caeteri . Casuists , that have written of the nature of heresie , and the measure of Catholique faith ; that there is a certain measure and quantity of faith , without which none can be saved , but every thing revealed belongs not to this measure . It is enough to beleeve some things by a Virtuall faith , or by a Generall , & as it were a Negatiue faith , whereby they are not denyed or contradicted : and in some things men may be ignorant or erre in them , without danger of their salvation .

All this evidently confirmes that most necessary and most usefull distinction betweene fundamentall and not fundamentall doctrines : which our Mistaker here with so great noyse and so little reason cryes downe . By Fundamentall doctrines we meane such Catholique verities , as principally and essentially pertaine to the faith ; such as properly constitute a Church ; and are necessary ( in ordinary course ) to be distinctly beleeved by every Christian that will be saved . Other points of truth are called not-fundamentall , because they are not of such absolute necessity , and doe not primarily belong to the Vnity of faith , or to the Essence of a Church , or to the Salvation of a Christian : Such as , for their subtilty and profoundnesse , are disputable in themselves , and happily by plaine Scripture indeterminable : Such finally as may admit an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a non liquet ; both ignorance ( if it be not affected , ) and errour , if it proceed not from negligence or wilfullnes , without perill . It is true , whatsoever is revealed in Scripture , or propounded by the Church out of Scripture , is in some sence fundamentall , in regard of the divine authority of God and his word , by which it is recommended : that is , such as may not be denyed or contradicted without infidelity ; such as every Christian is bound with humility and reverence to beleeve , whensoever the knowledge thereof is offered to him . But in regard of the matter and moment of things revealed , and of their use to us ; though all be revealed alike , yet not all under the like penalty . We are told by Cardinall g g De Eccles. lib. 3. cap. 14. §. Quinto . Multa sunt de fide , quae non sunt absolutè necessaria ad salutem . Sane credere historias U. T. — Bellarmine , that many things are de fide , to be beleeved , which are not absolutely necessary to salvation . The knowledge or faith of Christs passion is necessary , not so that of his Genealogy . Fundamentall therefore properly is , that which Christians are obliged to beleeve by an expresse and actuall faith . In other points , that faith , which the Cardinall h 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 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 k 1. Cor. 3. 11. Eph. 2. 20. Christ ; the Dogmaticall , are l l Matt. 16. 16. 18. Heb. 6. 1. those grand and capitall doctrines which make up our faith in Christ ; that is , that m m Tit. 1. 4. common faith which is n 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 o Heb. 5. 12. elsewhere calls the first principles of the oracles of God , and the p p 2. Tim. ● . 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 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 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 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 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 c Azor. par. 1. lib. 8. cap. 5. Symbolum Aposto●orum est brevis fidei complexio , ac summa omnium 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 add●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 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 , praetermitterēt 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 e Greg. de Val. in 2. 2. disp. 1. qu. 2. punct. 4. in fin . Articuli fidei in Symbolo contenti sunt veluti prima principia fidei Christianae — in quibus continetur summa Euangelicae doctrinae , quam omnes tenenrur explicitè credere . — Ita judicant Sancti Patres , quum affirmant ab Apostolis compositum esse illud Symbolum fidei , ur omnes haberent brevem summam corum quae sunt credenda & sparsim continentur in Scripturis . Gregory of Valence . The Articles of the Creed are the first principles of Christian doctrine , wherein the summe of the Gospell is comprized , which all are bound expressely to beleive . So say the Ancient Fathers , that this Creed was framed by the Apostles , to the end that all Christians might have a short abridgement of those things that must be beleeved . f f Vinc. Filiucius Moral . Quaest. Tract. 22. c. 2. num. 34. Nulla brevior & accommodatior assignari potest regula in Ecclesia , unde scire possunt fideles quaenam credenda sint populo Christiano explicitè , eâ quae continetur in Symbolo — cujus Articuli sunt prima rudimenta fidei . Vincentius Filiucius . There cannot be assigned a shorter and fitter rule of faith in the Church , by which Christian people may be instructed in matters to be explicitely beleived , then that which is contained in the Apostles Creed ; the Articles whereof are the first rudiments of our faith . g g Puteanus . in 2. 2. Qu. 2. Art. 3. Dub. ult. Concl. ult . Ideo Symbolum hoc fuit ab Apostolis compositum , ut Christiani formam aliquam haberent , quâ possent se Catholicos profiteri . Ita D. Th. art. 5. qu. hujus . Puteanus late professor at Tholouse . This Creed was made by the Apostles purposely , that Christians might by this forme of faith professe themselves to be truly Catholiques , as Aquinas here saith . The great Cardinall of France h h Instruction du Chrestien Leçon premiere . Le Symbole des Apostres , est le sommaire & l'abbregé qu' ils ont faict de la foy necessaire au Chrestien . Ces saincts personnages ayant receu commandement de Jesus Christ de s' espandre par tout le monde , pour y prescher l'Evangile , & y planterla foy de toutes parts , estimerent qu'il estoit du tout necessaire de reduire en abbregé , ce que tout Chrestien doit sçavoir , à fin que separiez en diverses parties du monde i●● preschassent vne mesme chose , & ce d'autant plus aisé à retenir , qu' elle seroit reduitte à peu . Pour cét effect ils appellerent cét abbregé Symbole , qui signifie marque & signe , parce qu' il leur servoit de marque , pour distinguer les vrays Chrestiens qui l'embrassoient , des infidelles quila rejettoient . Richelieu , in his Homelies published for the instruction of his Diocesse . The Apostles Creed is the abridgement of that faith which is necessary for a Christian . For those holy persons being by the commandement of Iesus Christ to disperse themselves over the world , and in all parts by preaching the Gospell to plant the faith ; esteemed it very necessary to reduce into a short summe , all that which Christians ought to know and believe ; to the end that being separated in diverse quarters of the earth , they might all jointly preach one and the same faith , in a forme short and briefe , that it might be the better remembred . Therefore they called this abridgement the Symbole , that is , a marke or signe , which might serve to distinguish true Christians which embraced it from Infidels and misbeleevers . It were easie to multiply testimonies to this effect out of their late & ancient Schoole-Doctors , if it were not tedious . All agree that the Creed briefly comprehends all fundamentall principles or rudiments of faith ; that it is a distinctive note or Character severing Orthodox beleevers from Infidels and Heretiques ; that it is a full , perfect and sufficient summary of the Catholique faith .

And their judgement herein seemes full of reason . For how can it be necessary for any Christian to haue more in his Creed , then the Apostles had , and the Church of their times ? May the Church of after ages , make the narrow way to heaven narrower then our Saviour left it ? Shall it be a fault to streiten and encomber the Kings high way with publique nuisances ; and is it lawfull , by adding new Articles to the faith , to retrench any thing from the latitude of the King of Heavens high way to eternall happinesse ? The yoke of Christ , which he said was easie , may it justly be made heavier , by the Governours of the Church in after ages ? The Apostles professe they revealed to the Church the i i Act. 20. 27. whole Counsell of God , keeping backe nothing needfull for our salvation : what tyranny then to impose any new unnecessary matters on the faith of Christians , especially ( as the late Popes have done ) under that high commanding forme , Qui non crediderit , damnabitur ? If this may be done , why then did our Saviour reprehend the Pharisees so sharpely , for k k Mat. 23. 4. binding heavy burdens , and laying them upon mens shoulders ? And why did he teach them , that in l l Mat. 15. 30. vaine they worshipped God , teaching for doctrines mens traditions ? And why did the Apostles call it a m m Act. 15. 10. tempting of God , to lay those things upon the neckes of Christians , that were not necessary ? It is true , to guard the depositum committed to her charge , and to defend it and every part of it from the incursion of heretiques , and to maintain the ancient sence of it against their new and adulterate glosses , the Church hath authority , and hereto shall not faile of assistance . But to adde to it is high presumption , almost as great as to detract from it .

All that can be replyed to this discourse is this ; that the whole faith of those times is not contain'd in the Apostles Creed ; which is all one , as if a man should say , This is not the Apostles Creed , but a part of it . For the Apostles and the Church of their times in giving it this name , doe they not plainly tell us , that the summe and substance of their Credenda is comprized in it ? For to call it Creed , and to leave out of it any necessary Article of faith , what had it been but to deceive the world ? The Ancient Church appointing her Infants to be instructed ( for matter of beleefe ) n n De consecrdist . 4. can . Ante viginti . & Symbolum & Baptizandos , & Nonliceat . onely in the Creed ; & admitting her Catechumens , upon their profession of the Creed , to baptisme , & into the number of the faithfull ; & exacting of strangers the same profession , before they could be received into the Communion of Catholiques : did she not by all this evidently declare her judgement , that the profession of this Creed and these Articles alone was an absolute profession of the Catholique faith ? Nay , whereas the laudable custome of the Catholique Church required , that each new o o Marcus Ephesius in Concil. Florent . Sess. 12. pag. 480. ex edit . Binn . ann. 1618. Colon . Gr. & Lat. Olim quilibet Arcl ●episcopus & Patriarcha literas , quae Synodicae appellantur , inter se dabant , nihil aliud continentes quàm rectfidei suique sensus confessionem ; quod in Orientalibus Ecclesiis hodiéque fit usque ad hoc tempus . Patriarch , immediately after his assumption to a place of so great trust and authority in the Church , should render an account of his faith by his Synodicall or Circular letters , ( called otherwise p p Optat. Milevit . lib. 2. Siricius hodiè ( Episcopus Rom. ) noster est Socius , cum quo nobis totus orbis , commetcio Formatarum , in una communionis societate concordat . literae formatae , and q q Aug. Epist. 162. Communicatorias literas jam olim propter suam perversitatem , ab unitate Catholica quae toto orbe diffusa est , non accipiunt Donatistae . Et saepe de illis in ea Epistola . communicatoria ) directed to his Peeres and Companions in that dignity ; that by the sight of his profession his faith might be judged , whether he were a sound Catholique , or tainted with heresie ; and so whether he were fit or unworthy to be admitted into their Communion : If in those Letters he did professe entirely to adhere to the Catholique Creeds , his profession & person was accepted as sound & Orthodox . The Circular Epistles yet extant , of r r Extant Concil. 6. Gener . Act. 11. Sophronius Patriarch of Hierusalem , of s s Conc. 7. ( sive Syn. 2. Nic. ) Act. 3. Tarasius Patriarch of Constantinople , of t t Apud Baron . ad ann. 556. num. 33. — Pelagius Patriarch of Rome , of u u Extat inter Epistolas Photii MSS. Graecè , in Bibl. Bodleiana . Photius of Constantinople , and many others testifie this . So truly said S. Austin , w w Aug. Epist. 57. Regula fidei pusillis magnisque communis . that the Creed is a rule of faith common to great and small . The meanest Catechumen must beleeve so much , and the greatest Patriarch can beleeve no more . In those old and golden times those Articles were thought abundantly sufficient , and it was thought a great sacriledge to adde any thing to them , or diminish them . No Catholique in the world was then required to beleeve the Popes Supermacie , or his Indulgences , or Purgatory , or Transubstantiation , or any doctrine now debated betweene us and Rome . No such matter . These things were brought in long after the beginning : the Church of Christ was long without them , and was well without them ; and happy had she been , whether we regard truth or peace , if she had still so continued . Nor can it be reasonably said , that all ( or any of ) these things , though not expressed in the Creed , are yet contained eminently in the beliefe of the Catholique Church . For ( to omit , that these are no traditions or doctrines of the Catholique Church , but onely the partiall and particular fancies of the Romane ; unlesse happily the opinion of Transsubstantiation may be excepted , wherein the later * * Vide Nicetae Thesau . Orthod. Gr. Ms in Bib. Bodleiana . Euthym. in panoplia . tit . 21. & Hierem. Patr. CP. in Resp. 1. ad Lutheranos . cap. 10. & Resp. 2. cap. 4. § 3. Nichol. Episc. Methon . & Samonam Arch. Gaz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : inter Liturgica Graecè edita Parisiis , 1560. Greeks seeme to agree with the Romanists : ) 1. what reason can be imagined , why amongst many things of equall necessity to be believed , the Apostles should so punctually and distinctly set downe some , and be altogether silent in others ? As well , nay better , they might have given us no Article but that , and sent us to the Church for all the rest . For in setting downe others besides that , and not all , they make us beleive we have all , when we have not all . 2. I suppose no learned Romanist will say , that in the beleife of the communion of Saints all the new doctrines of the Romane Church are virtually contained . Yet the learned y y Replique ch. 1. Card. du Perron thinks it probable , that the Article of the Catholique Church and the Communion of Saints is all one , this latter clause being onely an explication of the other . 3. Many of the Ancient Doctors have left us their expositions on the Creed , Ruffinus , S. Augustin , Cyrill of Hierusalem , Chrysologus , Maxim . Taurinensis , others . Where they speake of the Catholique Church , all say we must beleive the unity , universality , perpetuity , sanctity of the Church ; none at all say any thing of any soveraigne & infallible power in the Church , to prescribe or define what she pleases . 4. Lastly Azorius the Iesuite gives a faire meaning to this Article of the Catholique Church , and such as little favours the conceit of our Mistaker . z z Azor. pa● . 1. lib. 8 cap. 6. §. Sed mibi probabilius . Substantia articuli , quo credimus unam , Sanctam & Catholicam Ecclesiam , est , neminem posse salvum esse extrà congregationem hominum qui Christi fidem & religionem profitentur susceptam ; & posse salutem obtineri intrà hanc ipsam congregationem hominum piorum & fidelium . I beleive the holy Catholique Church , that is , ( saith he ) I beleive that none can be saved out of the Congregation of those men , who professe the faith and religion of Christ ; and that within that company of holy and faithfull people salvation may be obtained .

Now to the reasons alleaged for the full and formall sufficiency of this rule of faith , to which nothing essentiall can be added or may be detracted ; we may adjoine the full consent of the Ancient Doctors , Greeke and Latin ; who come in with one voice ( each one almost contributing his suffrage , ) to testifie for this perfection of the Creed , & that in their dayes it was so acknowledged . a a Iren. lib. 1. cap. 2. & 3. Ecclesia per universum orbem seminata ab Apostolis & corum discipulis , accepit eam fidem , quae est in Deum omnipotentem — Hanc fidem diligenter custodit Ecclesia , in Celtis , in Oriente , Aegypto — Cùm enim una & eadem fides sit ; neque is , qui multùm potest de ea dicere superfluit ; neque is qui parùm , imminuit . Irenaeus , having repeated the most important Articles of it , saith , It is the faith which the Church throughout the world hath received from the Apostles ; being every where one and the same , admitting neither addition nor diminution . Therfore it is called by b b Tertul. de vel . virg. cap. 1. Regula fidei una omninò est , sola immobilis , irreformabilis . Hâc lege fidei manente caetera admittunt novitatem correctionis . Tertullian , one onely immoveable , and unreformable rule , which remaining safe , other matters ( of discipline ) may be altered or corrected , as occasion requires . And the same Author againe , c c Id. de Praescript . cap. 13. & 14. Haec regula — null as habet apud nos quaestiones , nisi quas herefes inferunt , & quae haereticos faciunt . — manente form âejus in suo ordine quantumlibet quaeras & tractes — Fides in 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 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 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 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 g Nazianz. Orat. 52. init . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Divine ; It is a short breviary , or boundary , or rule of the faith and sence of Christians . h 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 i Cyril . Alexandr . in Ep. ad Joan. Antioch . cítatus à Marco Ephesio in Concil. 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 k Epiphan. in Exp. fide● 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 l Hil. ad Constan . Aug. post confessam & juratam in baptismo fidem , non oportet quicquam aliud vel ambigere vel innovare . Et mox . Tutissimum est primam ac solam Euangelicam fidem , co●fessā 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 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 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 ●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 plenitudinem si Eutyches puro & simplicivoluisset corde concipere , in nullo deviaret ib. Singulare est Sacramentum 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 mano●m , quod correctione aut additamento indigeat . Et haec est potissim● 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 o Examen pacifique Ch. 1. pag. 22. Prenantce mot de Sacrement proprement , 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 commune 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 ●● la signification generale . Car Calvin dit , que l'ordre est vn Sacrement , & Melancthon ditle mesme , & y adjouste la penitence . Bref , ils diron● 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 answer ; but that these two Sacraments , by reason of their dignity , are specially so called : which is all one to say , that there are onely two principall Sacraments , and many inferiours , which is the very thing which is said by the Huguenots in other termes . They say there are but two properly , and we say there are but two principally : Againe we say there are many inferiour Sacraments , and they yeeld it if the name Sacrament be taken in a generall signification . For Calvin saith that Order is a Sacrament ; and Melancthon sayes the same , and moreover addes Penance . Briefly they grant there are seven , but not onely seven : and in truth , none of the ancient Fathers have ever found this number of seven 3. For the two principall Sacraments , p p Azor. par 1. l 10. 8. cap. 5. §. Praetereà dices . Cur inter Articulos fidei non recenserur venerabile Eucharistiae Sacramentum , & Baptismi ? Respondeo cum S. Thomâ , 2. 2. q. 1. a. 8. a● 6. & Richardo 3. d. 25. a. 1. qu. 1 ad 4. eos articulos contineri & includi in articulo fidei quo credimus unam sanctam Ecclesiam , sanctorum Communionem , remissionem pecca●orum : nam per Sacramenta peccata remittuntur à Deo . Azorius propounds his objection : Why is not the Sacrament of the Eucharist and of Baptisme reckoned among the Articles of our faith ? and thus answers it , out of Aquinas and others : The two Sacraments are implied in the articles , where we professe to beleive the holy Catholique Church , the communion of Saints , and the remission of sinnes . The Creed of Nice expresses Baptisme by name ; I confesse one Baptisme for the remission of sinnes . And the Eucharist , being a seale of that holy Union which we have with Christ our Head , by his Spirit and faith , and with the Saints his members by Charity ; is evidently included in the Communion of Saints .

To the 3. we grant good works to be necessary ( in ordinary course ) to salvation ; and that a reward is due unto them , not for any dignity in them or us , but by divine dignation , and by Gods free and gracious promise . The faith which justifies is ever fruitfull of such good works ; a living & a working faith . But no wise man will put any confidence in the goodnesse of any works ; he will rather wholly cast himselfe on the mercies of God , who for Christs sake accepts of our weake obedience , pardons our sins , Manes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and crownes us with happinesse . This is properly the justifying of a sinner , and this we beleive when we professe to beleeve the remission of sinnes ; wherein with the Scripture and all Antiquity we place our Iustification .

To the 4. The Creed is a rule of positive truths , not a rejection of errors but onely by consequent or implication . He that beleives aright in the Lord Almighty , beleives all his creatures in themselves to be good , and all his institutions to be holy : and therefore cannot beleive either any meates to be in their nature polluted , or marriage in any persons to be profane . Many of the old heretiques who beleived so , were men marveilously abused by the Father of lies : especially the Manichees , who had in them much more of the Infidell then of the Christian ; if they were not rather madmen , ( according to the name of their Founder ) then Infidels . Yet to do them , no wrong , it seemes by a a Aug. de Mcrib . Eccl. & Manich. lib. 2. c. 18. Hic non dubito vos esse clamaturos invidiámque facturos , castitatem perfectam vos vehe menter commendare atque laudare non tamen nuptias prohibere quandoquidem Auditores vestri , quorum apud vos secundus est gradus , ducere atque habere non prohibentur uxores . Id. Epist. 74. Auditores qui appellantur apud eos , & carnibus vescuntur , & agros colunt , & fi voluerint , uxores habent ; quorum nihil faciunt qui vocantut Electi . S. August . they did not forbid meates or marriage , as absolutely impure , or to all : onely their choice Elect ones must abstaine : the other vulgar , their Auditors , were left at their liberty . The Mistaker desires passionately to free his Church from this Manicheisme , and if he can do it we desire not to finde her guilty . But if She be not , why is single life called Chastity , and commended as an eminent degree of sanctimony ? why is marriage said to be in compatible with b b Innocentius Papa dist. 82. can . Proposuisti . Neque eos fas sit ad officia Sacra admitti , qui exercent vel cum uxore carnale consortium : quia scriptum est , Sancti estote quoniam sanctus sum , dixit Dominus . holinesse , or with c c Id. ibid. Qui in carne sunt Deo placere non possunt . Gods favour ? nay counted a d d Pelagius Papa dist. 61. can . Catinensis . Hominem qui necuxorem habeat , nec liberos , nec aliquod crimen canonibus inimicumeligi suadeas . crime ? nay a e e Bell. de Clericis cap. 19. §. Jam vero . Non ●olum conjugium sacerdotum , quod sacrilegium est non conjugium , sed etiam Sanctorum matrimonium sine pollutione quâdam & turpitudine non exercetur . sacriledge ? worse then f f Coster . Enchirid. cap. de Coelib . Sacerdos si for●itetur , aut domi concubinam alat , tamet si gravi sacrilegio se obstringat , graviùs tamen peccat si contrahat matrimonium . whoredome ? And for meates , why is abstinence from flesh counted a perfect Christian fast , yea holy and meritorious ? and why is he that eates flesh in Lent punished with a more grievous penance , then he that commonly blasphemes the name of God , or defiles his neighbours bed , or abuses himselfe by drunkenesse , or others by railing , slandering &c.

To the 5. The Church of England questions not the sence of those Articles : Shee takes them in the old Catholique sence , and the words are so plaine they beare their meaning before them . Men abounding with wit and idlenesse may seeke knotts in a bull rush , and cast a mist over the most cleare truths . It is by the Roman Doctors that they are questioned , who can neither agree with us nor with themselves . g g Contr. 5. q. 5. A. 1. Stapleton affirmes the Scripture is silent that Christ descended into hell , and that there is a Catholique and an Apostolique Church . h h 4. de Christo . c. 6. & 12. Scripturae passim hoc docent . Bellarmine on the contrary is resolute , that the Article of the descent is every where in Scripture ; and i i 2. 2. q. 1. A. 9. ad 1. Thomas grants as much for the whole Creed . Then for the sence of that Article , k k Thom. p. 3. q. 52. A. 2. in Corp. Some hold Christ descended really into hell ; l l Durand . in 3. d. 22. q. 3. Others virtually onely and by effects . And by Hell , some understand the lowest pilt , or the place of the damned , as m m 4. de Christo cap. 16. Bellarmine at first : others the Limbus Patrum as n n Recogn . p. 11. Bellarmine at last , following the common opinion of the o o In Th. p. 3. qu. 52. A●z . Schooles . These jarres concerne not the Church of England , which takes the words as they are in the Creed , and beleives them without further dispute , and in the sence of p p Aug. Epist. 99. Ancients . As also She doth in that other Article of the Catholique Church .

It remaines then ( notwithstanding all this feeble opposition ) very probable , according to the judgement of Antiquity and even of the Roman D Drs , that the Creed is the perfect Summary of those fundamentall truths , wherein consists the Unity of Faith , and of the Catholique Church : the Articles wherof all Christians ordinarily are bound expresly to beleeve , and distinctly to know , for their salvation .

I say such explicite faith and actuall knowledge is necessary to Christians ordinarily ; for I meedle not with the extraordinary dispensation of Gods mercies , which is a secret reserved to the Lord himselfe . And I say men are bound to it by necessity ; that is , necessitate praecepti , but happily not so , necessitate medij vel finis . For as the q q De explicitè & necessario credendis ; vide quae scripserunt Sylv. in Sum. ver. Fides . Azor. Instit. moral . par. 1. l. 8. c. 6. Tolet. Instruct . Sacerd. lib 4. c. 2. Greg. de Val. in 2. 2. disp. 1. q. 2. punc. 3. 4. 5. B●nnes in 2. 2. q. 2. a. 8 Beca● . in sum . pur . 3. c. 12. Filiuo . de casib . tract. 2. 2. cap. 1. & 2. Putean . in 2. 2. q. 2. 〈◊〉 . ● . 3. dub . 4. Aegyd . Connick . disp. 14. dub . 9. & 10. & DD. communiter in 3. d. 25. & in 2. 2. q. 1. a. 7. Casi●ists and Schoolemen doe well and truly observe , in this dispute of necessary and fundamentall truths , both Truths & Persons must be wisely distinguished : That truth may be necessary in one sense , which is not so in another ; and fundamentall in some persons , in certaine respects , which is not so to some others .

1. Every thing fundamentall is not alike neare to the foundation , nor of equall primenes in the faith . Among the fundamentalls of the Creed , some are radicall and primary , others like branches issuing or descending from them , as a a Paris Tract . de fide cap. 2. Communiter credendorum , quae usualiter Articuli fidei vocantur , alia sunt ut radices primitivae & fundamenta primaria ; alia sunt ut rami descendentes & . Parisiensis : or as b b Th. 2. 2. q. 1. a. 7. in Corp. Omnes Articuli implicitè continentur in aliquibus primis credibilibus ; sc. ut credatur Deus esse & providentiam habere circa hominum salutem : Aquinas , there are certaine prime principles of faith , in the bosome whereof all other Articles lie wrapped or folded up . Such is that of S. Paul . c c Heb. 11. 6. He that comes to God must beleeve that God is , and that he is a rewarder of them that seeke him : but especially that most important and most d d Joh. 17. 3. & 20. 31. Matth. 16. 16. 17. Act. 4. 12. & 8. 37. & 16. 31. Rom. 10. 9. 10. 1. Cor. 3. 11. & 12. 3. 1. Joh. 2. 22. & 4. 2. 15. & 5. 1. 5. 2. Pet. 2. 1. fundamentall of all Articles in the Church ; that Iesus Christ the sonne of God and the sonne of Mary is the onely Saviour of the world . These are so absolutely necessary to all Christians , for attaining the end of our faith , that is , the salvation of our soules ; that a Christian may loose himselfe , not onely by a positive erring in them , or denying of them ; but by a pure ignorance , or nescience , or not knowing of them , e e Dom. Bannes in 2. 2. q. 2. arr. 8. Illa quae sunt necessaria necessitate finis , si desint nobis etiam sine culpa nostra , non excusabunt nos ab aeterna morte , quamvis non fuerit in potestate nostra illa assequi : quemadmodum etiam si non sit nisi unicum remedium , ut ali quis fugiat mortem corporalem , & tale reremediū ignoretur & ab infirmo et medico ; sine dubio peribit homo ille . The Roman DDrs themselves say , that Invincible ignorance cannot here excuse from ever lasting death : even as if there were one onely remedy whereby a sicke man could be recovered from corporall death ; suppose the Patient and the Physitian both were ignorant of it , the man must perish , as well not knowing it , as if being brought unto him he had refused it .

2. Againe of Persons , some are invincibly disabled from faith and knowledge , through want of capacity , f f Pet. de Allinco in quaest. vesperiarum . Sicut ad legis Christi habitualem fidem omnis viator obligatur sine ulla exceptione ; sic ab ejus actuali fide nullus excusatur nisi solâ incapacitate . Parvulos autem et furiosos , caeterisque passionibus mente captos seu aliâ naturali impossibilitate prohibitos incapaces voco , et si non simpliciter , tamen secundum quid , ●● . dum his defectibus laborant . as Infants , Naturalls , and distracted Persons ; or through want of meanes of instruction : which may be saved , but God only knows how . Others have capacity & meanes but in very different degrees , and accordingly they differ in that measure of faith and knowledge , that is necessarily required in them . More knowledge is necessary in g g Aegid . de Conninck . disp. 14. dub 10. Hominum sunt tres classes , majores , medii , infimi , qui hic distinguendi , Similiter Puteanus in 2. 2 , q. 2. art. 3. d. ult. & ●lii . Bishops and Priests , to whom is committed the goverment of the Church and the cure of soules , then in vulgar Laickes : amongst whom in them of the rudest and meanest sort , ( if there be a studious care of holines and obedience in their life , which is ever supposed as most necessary ) the knowledge of those maine Artiles concerning our Saviours Incarnation , Passion , Resurrection , &c. ( which are purposely to that end celebrated by the Church , in her Festivities ) as many h h Almain in 3. d. 26. Minores tenentur explicitè credere Articulis por festivitates solennes celebratis , ut Ecclesia celebrat Festum de Nativitatc-sic Durand : Bonavent . Alii , in eum loc. Sylv. ver. Fides . §. 6. Azor. lib. 8. ca. 6. §. 2ᵒ quaeritur Filiucius de Casib . tract. 22. c. 1. §. Dices . Aliique piurimi . Le Card. de Richelieu ▪ Instruct . du Chrestien . Leçon premiere . Gen'est pas chose necessaire que celuy qui ignorera quelques vns des Articles de foy , ne puisse aucunes fois faire son salut ; mais il est besoin qu'il ait vne cognoissance de ces Articles , suffisante pour le diriger à sa derniere fin . Si quelque vn ignoroit la Communion des Saincts , la descente de nostre Seigneur aux Limbes , que sa passion ait esté soubs Pilate , qu'il ait este au Sepulchre , le temps auquel il est resuscité , sçauoir est le troisiesme iour , le sens de ces mots , il est assis à la dextre de son Pere , il ne scroit damné pour cela . Le simple se peut sauuer auec moindre cognoissance que celuy qui ne peut estre tenu pour tel . C'est assez au simple de voir , comme nous anons dit , vne cognoissance du Symbole suffisante pour la diriger ● sa derniere fin : Au lieu que le Curé & le Prelat , qui ont charge d'instruite les autres , sontobligez , & desçauoir distinctement tous les Articles du Symbole , & qui plus est de le pouuoir expliquer au peuple . Learned judge , may suffice .

For conclusion of this discourse concerning Fundamentalls , I will propound to the consideration and censure of the judicious , these thoughts following .

It seemes fundamentall to the faith , and for the salvation of every member of the Church , that he acknowledge & beleeue all such points of faith , as wherof he may be sufficiently convinced that they belong to the doctrine of Jesus Christ . For he that being sufficiently convinced doth oppose , is obstinate , an Heretique , and finally such a one as excludes himselfe out of heaven , whereinto no wilfull sinner can enter .

Now that a man may be sufficiently convinced , there are three things required . 1. Cleare revelation , 2. Sufficient proposition , 3. Capacity and understanding to apprehend what is reveiled and propounded .

1 Revelation from God is required : for we are not bound to beleeue any thing as Gods word , which God hath not declared to be his word , and that in such cleare manner , as may convince a reasonable man that it is from God . For want of this , not onely the Church before Christ , but even Christs owne Disciples are excused from being guilty of any damnable errour , though they beleeved not the death , resurrection , or ascension of our Lord : as it is plaine they did not . Marc. 16. 11. 13. Luk. 24. 11. Ioh. 20. 9. Marc. 9. 10. But now that these things are so clearely reveiled in Scripture , he were no Christian that should deny them .

2. Sufficient proposition of reveiled truths is required , before a man can be convinced . For if they be not propounded to me , in respect of me it is all one as if they were not reveiled . This proposition includeth 2 things . 1. that the points be perspicuously laid open in themselves , for want of this Apollos beleeved not some points of the faith , till he was further informed . Acts 18. 25. 2. that the said points be so fully and forcibly laid open , as may serve to remove reasonable doubts to the contrary , and to satisfie a teachable minde against the principles , in which he hath beene bred to the contrary . For want of this , the Apostles believed not the resurrection , when yet they were plainely told of it . See Luke 9. 44. 45. and Mar. 9. 10. compared with Marc. 8. 31. 32.

Note here (1) . This proposition of reveiled truths is not , as the Mistaker saith , by the infallible determination of Pope or Church , but by whatsoever meanes a man may be convinced in conscience of divine revelation . If a Preacher doe cleare any point of faith to his Hearers , if a private Christian doe make it appeare to his neighbour , that any conclusion or point of faith is delivered by divine revelation of Gods word ; if a man himselfe ( without any other teacher , ) by reading the Scriptures , or hearing them read , be convinced of the truth of any such conclusion : this is a sufficient proposition , to prove him that gain sayeth any such truth to be an Heretique , and obstinate opposer of the faith . Such a one may be truly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemned by his owne conscience . v. g. He that should read in Scriptures , Now is Christ risen from the dead — 1. Cor. 15. 20. or , The word was made flesh . Ioh. 1. — and yet should deny Christs Resurrection or Incarnation , he were an Heretique , without any determination or sentence of the Church . And such Heretiques there were many in the Primitiue Church fore any Councell was celebrated , and long before any Pope pretended to Infallibility .

(2) Note . A man may be truly thought thus convicted , not onely when his Conscience doth expressely beare witnesse to the truth , but when virtually it doth so , and would expressely doe it , if it were not choked or blinded by some unruly and unmortified lust in the will . For if a man make himselfe a slave to ambition , covetousnesse , vaineglory , prejudice , &c. these untamed passions will not onely draw the man to professe what he thinketh not , but to thinke what he would dis-avow , if in synceritie he sought the truth . And in this case the difference is not great betweene him that is wilfully blinde , 24. qu. 3. §. 28. Haereticus est . and him that knowingly gainsayeth the truth .

(3) Note . A man may be sufficiently convinced either in foro exteriori , or in foro interiori . In the former he is convinced , who by an orderly proceeding of the Church is censured and condemned : and such a one ad omnem effectum juris , and in the esteeme of the said Church , is to be reputed an heretique , though perhaps the Censure be erroneous . He that is convicted in the later kinde , is an Heretique before God , though no authority of the Church have detected or proceeded against him . And this conviction onely is necessary to prove one an Heretique excluded from Heaven .

3. There is required capacity or ability of wit and reason to apprehend that which is cleerly revealed and sufficiently proposed . For want of this , not onely fooles and mad men are excused , but those who are of weaker capacity or lesse knowledge may be excused from beleiving of those things which they cannot apprehend : as the Apostles are by Christ Ioh. 16. 12.

But where there is no such impediment , as hath been said , & the revealed will or word of God is sufficiently propounded ; there he that opposeth is convinced of error , & he who is thus convinced is an Heretique , and Heresie is a worke of the flesh which excludeth from heaven . Gal. 5. 20. 21. And hence it followeth , that it is fundamentall to a Christians faith , and necessary for his salvation , that he beleive all reveiled truths of God , whereof he may be convinced that they are from God .

The cavills of the Mistaker against the Church of England and her Articles ( in this matter ) are easily answered .

When the Church of England had orderly reformed her selfe : she was loudly accused ( by the Romane faction ) of Heresie and Schisme ; ( as it hath been , in later ages , the cunning custome of Rome to blast and disgrace all them that dared to oppose any of her corrupt opinions or usages . ) Wherefore , to cleare her innocency , Shee published to the world a Declaration of her judgement in matters of Religion , which we call her Confession . Wherin her aime was not , in any curious method , to deliver a Systeme of Divinity : but plainly , without fraud or artifice , to set downe , first the positive principles of her faith , or the fundamentalls of it , wherein she hath sufficiently declared her selfe , both in a a Aro . 1. 2. 3. 4. 5. — 8. — most particulars , and in summe by b b Art. 8. avowing the Catholique Creeds , ) and then a rejection of such errors ( especially Popish ) as She judged to be without ground of Scripture , reason or Antiquity . Now Popery is not any univocall part or member in the body of Divinity : it is onely an Aposteme gathered of corrupt and heterogeneous matter . All the Logick in the world cannot possibly range such a confused lumpe of falsities into any certaine or distinct method . And therefore if the Declaration of our Church against these errors be extremely confused , as our Mistaker pretends ; the cause is in the errors themselves , wherein there is nothing but extreme confusion . By the other part of his charge , that our Church in divers points speaks obscurely , and not home to the question , it is evident that he doth not well understand himselfe or those points , wherein he gives instance .

That particular Churches ( and particularly his ) have erred , our Church beleives and c c Art. 19. professes ; and we beleive further , that if any particular Church presume She cannot fall by error , She is fallen already by pride . That the Catholique Church can erre in the foundation , our Church beleives not and therefore 1. Cor. 1. 2. professes not . But by the infallible Church , I doubt not , the man meanes that which they call the Romane Catholique ; for it is the perpetuall and palpable paralogisme of the Faction to confound the Romane and the Catholique , and to argue from this to that ; as if all the priviledges of the Catholique Church belonged onely to the Roman quarter .

Likewise , it is not denyed that the true Catholique Church is alwaies visible and cannot be hid . And wheresoever there is a Congregation of men , that professe and desire to honour the true God , Calling upon the name of Iesus Christ our Lord , both theirs and ours , and beleiving the Scriptures of the old and new Testament ; there ( as very * * Vide supra pag. 111. Learned men are of opinion ) is a true Christian Church , wherein salvation may be had , and a visible member of the holy Catholique Church . Innumerable such there ever have been since Christ , and ever shall be scattered over the face of earth . For d d Joh. Serranus Appar . ad fid. Cathol. Paris . 1607. pag. 172. Quicquid vel molitus est , vei moliturus mendacii Pater , non tamen vel effecit hactenus vel effectures est posthac , ut doctrina Catholica , omnium Christianorum consensu , semper & ubique rata , aboleatur : Quin potius , ' illa in densissimâ maximè involutarum perturbationum caligine victrix extitit , & in animis & in apertâ confessione Christianorum omnium , in suis fundamentis nullo modo labefactata . In illa quoque veritate una illa Ecclesia fuit conservata , in mediis saevissimae hyemis tempeftatibus , vel densissimis tenebris suorum interluniorum . Hanc successionis perpetuae vim esse & illius usum omnes sobrii animadvertunt . whatsoever the Father of lies either hath attempted , or shall attempt , yet neither hath he hither to effected , nor shall ever bring it to passe hereafter , that the true Catholique doctrine ratified by the Common consent of Christians alwaies & every where should be abolished , but that in the thickest mist rather of the most perplexed troubles it still obtained Victorie , both in the minds and in the open confession of all Christians , no waies overturned in the Foundations thereof . And in this verity that One Church of Christ was preserved in the midst of the tempests of the most cruell winter , or in the thickest darknes of her waynings . Which true succession of the Faith & Church all sober men observe & acknowledg . And as a most learned e e Bp. Vsher Serm. of the unity of faith . Prelate hath observed further , if at this day we should take a survey of the severall professions of Christianity that have any large spread in any part of the world , & should put by the points wherein they differ one from another , and gather into one body the rest of the Articles wherein they do all generally agree ; we should finde , that in those Propositions which without all Controversie are universally received in the whole Christian world , so much Truth is contained , as , being joyned with holy obedience , may be sufficient to bring a man unto everlasting salvation . Neither have we cause to doubt , but that as many as walke according Gal 6. 16. to this rule , ( neither overthrowing that which they have builded by superinducing any damnable heresies thereupon , nor otherwise vitiating their holy Faith with a leud and wicked conversation , ) peace shall be upon them , and mercie , and upon the Israel of God .

In the point of Freewill , our Church professes ( withall Catholique Antiquity , Greeke and Latine , before and after Pelagius , ) that though the Will be naturally and essentially free from all constraint and necessiity , yet it is not spiritually free from sinne , or to any good , untill it be freed by inward supernaturall and undeserved Grace ; which both prevets , prepares & excites the Will to every good act that it may be helped , & then helpes it when it is prepared . That the Will of it selfe hath no power to any good act , till it be thus quickned , inabled and assisted by Grace , which in all good workes and desires is the principall agent , to which the Will is subordinate . But that this grace corrects and perfects nature , doth not abolish it . Wherefore the Will being mooved by grace as aforesaid , is not idle but freely moves it selfe to consent , having still a naturall and corrupt liberty to sinne . So as all the good we doe ( or have or hope for ) must be ascribed to God and his free grace , and all the sinne we doe , onely and wholly to our own will and freedome . And by this doctrine , we fully avoide and contradict the two contrary errors , of the Manichees on the one side , who deny the naturall liberty of the Will , and of the Pelagians and their Reliques on the other side , who give the will a spirituall liberty of it selfe , and so deny the necessity of preventing grace . If some Protestant Writers goe farther Piscator , &c. in this point , so farre as to affirme that God determines and necessitates the Wills of men to every act , good or bad , naturall , morall or spirituall , so as the motion of Providence or grace leaves no power or possibility in the Will actually to dissent ( in sensu composito : ) Answ. 1. this is nothing to the Church of England , which approves not this dangerous doctrine . 2. The Mistaker cannot with reason or modesty upbraid them ( much lesse others ) with this opinion or the ill consequents of it ; since no Calvinist ( as he calls them ) herein speaks more harshly or rigorously then his own Dominicans , Bannes , Alvarez , Zumel , Ledesma , Herrera , Nugnus , Navarrete , & many others ; for proofe whereof I referre him to a late f f Apell . pro Dom. Banne per Ariviere Doct. Paris . Lugd. An. 1630. Vide etiam Andr. Rivet . sum . Controv . Tract. 4. quaest. 6. Sorbonist who hath published , by way of parallel , the exact argiement of Dominicus Bannes , ( and Others ) with Calvin in this matter , quoting and comparing their very words .

For the Canon of Scripture , it is true , our Church admits of no other Bookes in the Old Testament , as divine and Canonicall , but onely those which Rom. 3. 2. were commended by God himselfe , to his owne people the Church of the Jewes . Wherein we have the consent of the most ancient g g Clem. Rom. Const. lib. 2. ca. 57. Melito Sard. ap. Euseb. Hist. lib. 4. cap. 27. Grae. Origen . ap. Eund . lib. 6. cap. 25 Sec. Graec. Athanas. in Synopsi . Nazianz. in Carm. Cyrill Hieros . Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan. de Mensu : & Ponderibus num. 4. edit. Paris . Concil. Laodic . Can. ult. Ruffin . in Expos. Symb. Hieron . in Praefat. ad lib. Regum . & ad libros Salom. & in Prol. Galeato . Damasc . de fid Orth. lib. 4. cap. 18. Glossa . in dist. 16. Canones . Lyra. Prolog . primo Rich. à S. victore . Exceptionum lib. 2. c. 9. Caietan . in com . hist. v. Test . fine . Vide Canum . l. 2. c. 10. &c. Christian Churches & Writers for the most part ; who expressely exclude the Apocryphall , and by name the h h Hicr . Praefat. in lib. Salom . Iudith & Tobiae & Machabaeorum libros legit quidem Ecclesia , sed cos inter Canonicas Scripturas non recipit . August . lib. 2. Contr. Epist. Gaudent . cap. 23. Scriptura Machabae orum recepta est ab Ecclesia non inutiliter , si sobriè legatur & audiatur . Greg M. moral . li. 19. cap 17. Macch. vocat Libros non Canonicos . Machabees , whereof the Mistaker makes so great esteema . The Bookes of the New Testament are fitly severed by Eusebius into three rankes . 1. Some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose authority or Authors were never debated . 2. Others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doubted of ( not by the Church so much , as ) by Some in the Church , & rather for their Authors then their authority , as the Epistles to the Hebrewes , of S. James , the latter of S. Peter , &c. 3. Others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejected by consent of all , as the Pastor of Hermes , the pretended Gospells of S. Thomas . S. Bartholomew and the like . The doubts of the Second ranke are now long since cleared , and all Euseb. Hist. lib. 3. cap. 3. those Scriptures generally received by all Christians ( in their Westerne parts at least , ) and particularly by the Lutherans ( at least , by the best learned among them , ) who admit the Epistle of S. Iames ( and the rest ) as Canonicall ; which the Mistaker may learne ( for it seemes He knowes it not ) from their owne Writers , and by name from their learned Dr k k Exeges . Plen. Locor . Loc. 1. de Scrip. S. §. 279. 280. 281. Gerhard .

The Mistaker ends his Discourse as He began it , with Rhetorique and Passion . But this weapon wounds not , being commonly — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reasoning of them that want better reasons .

I shall conclude with a part of my daily prayers ; humbly beseeching the Father of mercies , ( who is the lover of soules , and hath said that he delights in mercy , and sworne that he takes no pleasure in the death of them that die , being not willing that any should perish , but willing that all men should be saved and come to the knowledge of his truth ; ) that he would be pleased to looke with the eyes of his compassion , upon all those miserable Nations that sit in ignorance and infidelitie , in darkenesse and in the shadow of death , calling them out of darkenesse into his marveilous light , out of the power of Sainto the Kingdome of his deare Sonne ; that it would also please Him to take away out of his Church all dissention and discord , all Heresies and Schismes , all abuses and false doctrines , all idolatrie , superstition and tyranny ; and to unite all Christians in one holy bond of truth and peace , faith and charity ; that so with one minde and one mouth , we may all joyne in his service , and for ever glorify the holy name of the most glorious and holy Trinity .

Amen , Amen . FINIS .